CHAPTER 5: AL-MAIDA (THE SPREAD OF FOOD /THE TABLE SPREAD)

It was revealed during the Medina period. It consists of 120 verses. Its third verse was revealed at Arafat during the Farewell Pilgrimage. The Surah takes its name from al-Ma'idah, the table spread (with food) that Jesus (pbuh) requested from Allah, mentioned in verses 112 and 114. It contains sections concerning hypocrites, the People of the Book, and various Islamic rulings. (H. T. FEYIZLI, 1/105)

In the name of Allah, the Most Gracious, the Most Merciful.

 5/1-2 FULFILLING THE REQUIREMENTS OF CONTRACTS

Translation

1. O you who believe! Fulfill the contracts (agreements). Hunting is not lawful while you are in the state of ihram (for pilgrimage). However, domestic (sacrificial) animals (camels, cattle, sheep, etc.) have been made lawful for you, except those which are (announced below as being forbidden). Allah ordains what He wills. [cf. 2/27]

2. O you who believe! Do not violate (show disrespect to) the symbols of Allah (the principles and signs of religion, the commands and prohibitions He established for the pilgrimage, the things that must be done), nor the sacred month, nor the sacrificial animals brought for offering, nor the animals with garlands (collars), nor those heading to the Sacred House (the Kaaba) seeking bounty (trade) and pleasure from their Lord. When you come out of ihram, you may hunt if you wish. And do not let the hatred of a people for having hindered you from the Sacred Mosque (at Hudaybiyyah) lead you to transgress. Cooperate in righteousness and taqwa (living in accordance with Allah’s commands / avoiding opposing Him), but do not cooperate in sin and aggression. Fear Allah! Indeed, Allah is severe in punishment.

Commentary  

‘..Fulfill the contracts.’ A contract (aqd) is the mutual and compatible expression of two wills to bring about a legal result. (..) In the Majalla, a contract is defined as: The parties obligating and committing themselves to a matter, which consists of the connection between the offer (ijab) and acceptance (qabul). (QUR’AN WAY, 2/202, 203)

Faith is a contract. With this contract, you have made certain agreements and pledges with Allah. Furthermore, you make and bind yourselves to certain contracts on your own (such as vows and oaths), among yourselves, or among all people. Therefore, fulfill all these contracts. (ELMALILI, 3/143)

Types of Contracts: (1) When a person believes with their free will and becomes a believer, they promise to obey Allah and His Messenger, to implement the rulings of Islam, and to comply with the commands, prohibitions, the lawful (halal), and the forbidden (haram). In this regard, a believer must rightfully abide by this word and implement the religious rulings. (..) Contrary behavior means not abiding by the pledge, the word, and the contract, and constitutes betrayal. (2/27, 8/56, 13/25, 16/92). (I.KARAGOZ, 2/237)

All contracts made in accordance with the Qur’an and Sunnah involving (2) buying and selling, (3) ordering, (4) labor (contracts), (5) duties, (6) renting, (7) debt, (8) borrowing, (9) trusts (amanah), (10) gifts (hibah), (11) pledges/mortgages, (12) guarantees (kafalat), (13) marriage (nikah), (14) reconciliation (sulh), and similar agreements between individuals, individuals and companies or institutions, or between companies and the state, and between states, are included in the ruling of this verse. (I.KARAGOZ, 2/238). The Prophet (pbuh) gave extreme importance to the fulfillment of contracts he made with non-Muslims. (QUR’AN WAY, 2/203)

These and similar contracts, agreements, and promises must be followed on time and rightfully. This is called ‘loyalty to the pledge’ (ahde vefâ). Showing loyalty to the pledge, observing contracts, and keeping promises are obligatory (fard). One who fulfills their word and contract earns rewards; one who does not fulfill them betrays their pledges and contracts, takes on the debt of others' rights (kul hakkı), and falls into sin. (I.KARAGOZ, 2/239)

Based on this verse, Abu Hanifa and Imam Malik reached the conclusion that a contract gains certainty as soon as it is made and cannot be broken by a unilateral will. (QUR’AN WAY, 2/204)

A contract is a social and legal matter in society. States, governments, and the people are in a contract with each other regarding rights and duties. However, only by fulfilling this in accordance with Allah's command can sociality, legality, and progress occur in society. At the same time, believing in Allah is a contract made with Him. Loyalty to this is through adherence to His commands and the rulings of the Qur’an. (H. T. FEYIZLI, 1/105)

‘Various animals have been made lawful for you, except those which are read to be forbidden.’ Bahîmetü‘l En‘âm: This is used to mean four-legged animals living on land or in the sea. En’âm is the plural of ‘neam’ and, alongside domestic animals such as cattle, sheep, and goats (6/142), it also includes wild animals like gazelles, deer, etc. According to this understanding, animals with claws and predators, and single-hoofed animals like horses, donkeys, and mules, do not fall into this group. (QUR’AN WAY, 2/204)

To say ‘The domestic animals called Bahîme have been made lawful for you’ means their meat can be eaten, their milk can be drunk, their skins can be used, and their wool and strength can be utilized. These benefits of animals are declared in various verses. (6/142, 16/5-8, 23/21-22). (I.KARAGOZ, 2/240)

Except for those explained as forbidden in the 3rd verse of this Surah, the animals called en’am are made lawful. The meat of animals hunted by those not in the state of ihram is also made lawful. Those in ihram may eat the meat of animals hunted by others. (QUR’AN WAY, 2/204)

‘O you who believe! Do not violate (show disrespect to) the symbols of Allah, the sacred month...’ The symbols (nişâne) of Allah: The principles and signs of religion, and the commands and prohibitions He established for the pilgrimage. (H. T. FEYIZLI, 1/105)

In Surah Al-Hajj, after mentioning the Sacred Mosque, the Kaaba, circumambulation (tawaf), prayer, prostration, bowing, pilgrimage, sacrifice, sacrificial animals, the remembrance of Allah, and fulfilling vows (22/25-29), it is first stated: ‘That is so. And whoever honors the sacred ordinances of Allah—it is best for them in the sight of their Lord’ (22/30). Then it is stated: ‘That is so. And whoever honors the symbols of Allah—indeed, it is from the piety of hearts’ (22/32). From these two verses, it is understood that the rulings related to Allah's religion are the symbols of Allah. (I.KARAGOZ, 2/244)

The ones intended by the sentence ‘those heading to the Sacred House seeking bounty and pleasure from their Lord’ were the polytheists. (..) In the year Mecca was conquered, the polytheists in the vicinity came to visit Mecca and wanted to perform umrah. The Muslims said, ‘O Messenger of Allah! These are polytheists, let us not allow them into the Kaaba, let us raid them.’ The verse was revealed upon this. Later, with the verse in Surah At-Tawbah meaning ‘O you who believe! The polytheists are but impure. So let them not approach the Sacred Mosque after this year of theirs’ (9/28), the entry of polytheists into the Sacred Mosque was forbidden, and the ruling regarding ‘those heading to the Kaaba seeking bounty and pleasure from their Lord’ remained specific only to Muslims. (I.KARAGOZ, 2/244, 245)

Do not disrespect or attempt to attack those who want to visit the Sacred Mosque seeking Allah’s grace, mercy, blessing, and pleasure. Those who come to the Sacred Mosque for disbelief and paganism are prevented, and when necessary, they are attacked or even killed. (S. HAWWA, 3/445)

Hunting after coming out of ihram is lawful: The command ‘hunt when you come out of ihram’ means ‘you may hunt.’ A command following a prohibition expresses permissibility (ibaha). Therefore, this command in the verse expresses permissibility by consensus.

‘Do not violate the sacred month.’ Islamic scholars have reached a consensus (ijma) that it is lawful to fight polytheists, disbelievers, and rebels during the sacred months. Just as fighting such people is considered lawful in these months, it is also lawful to fight them in other months of the year. (S. HAWWA, 3/444)

‘...and do not let the hatred (grudge, anger) for a people lead you to transgress!’ In this verse, the violation of the sacred values of religion is forbidden, and following that, it is commanded not to turn toward vengeful behaviors.

In the 6th year of the Hijra, the polytheists hindered the Muslims coming to Medina for umrah, did not let them into the city, and did not permit them to circumambulate the Kaaba. However, a year later, the Treaty of Hudaybiyyah was made, which included the ruling that Muslims would be allowed to circumambulate the Kaaba. As understood from the verse, the hostile attitude of the polytheists toward the Muslims and their hindering them from the visit to the Kaaba—which they desired with great longing—led some Muslims to the thought of taking revenge. When the Muslims conquered Mecca and took over its administration, some people wanted to punish those who had previously done them evil and to retaliate for the evils committed. However, the verse informed that the event could not be a justification for the Muslims to commit oppression. (QUR’AN WAY, 2/207)

Not responding to betrayal with betrayal is the hallmark of being a Muslim. The Prophet (pbuh) said: ‘Do not betray the one who betrayed you’ (Tirmidhi). A Muslim can only respond to the evil done to them with its equivalent. They cannot respond with more, they cannot transgress; it is better to be patient and not respond. (2/194, 16/126, 43/40). (I.KARAGOZ, 2/246)

‘Cooperate in goodness and piety, do not cooperate in sin and aggression.’ Birr: Goodness, virtue, doing favor, obedience, truthfulness. Ism (Sin): An act that requires punishment for the doer and hinders a person from good and reward. (QUR’AN WAY, 2/208). The word Birr is a term that includes all obligatory, necessary, sunnah, and recommended duties and all types of goodness. (..) Taqwa means a person placing themselves under Allah’s protection and meticulously protecting themselves from things that will cause harm and pain in the hereafter; that is, staying away from sinful things and embracing things that are good and rewarding, performing all obligations and acts of obedience and duties, and avoiding prohibitions and the forbidden. (I.KARAGOZ, 2/246, 247)

Hadith: Birr is that in which the soul can find peace.

Hadith: Ism (Sin) means that which passes through your heart and you do not want people to learn about it. (From Muslim, Tirmidhi; S. HAWWA, 3/446)

Hadith: ‘Sin is that which gives distress to (or scratches) your chest and you do not want people to know about it.’ (Muslim, Birr 5; I.KARAGOZ, 2/247)

Hadith: ‘Help your brother, whether he is the oppressor or the oppressed.’ Upon this, a companion said, ‘O Messenger of Allah! We can help the person who is oppressed, but how shall we help the oppressor?’ Our Prophet (pbuh) said, ‘By holding both hands of the oppressor and preventing him (from the oppression).’ (Bukhari, Mazalim 4). With this verse and hadith, it is forbidden to praise, approve of, or encourage the crime and the criminal, the sin and the sinner; to help the criminal and the sinner in committing crimes and sins; and to support criminal organizations. (I.KARAGOZ, 2/248)

5/3 ANIMALS FORBIDDEN FOR CONSUMPTION

 Translation

3. (O believers!) Forbidden to you are dead animals (carrion), (outpoured) blood, the flesh of swine, and that which has been slaughtered in the name of other than Allah; and those (animals) killed by strangling, those killed by a violent blow (with a stone, stick, etc.), those killed by a headlong fall, those killed by being gored (by another animal), and those partly eaten by wild animals—unless you are able to slaughter them (in the proper manner before they die); and those sacrificed on stone altars (idolatrous stones). Also (forbidden) is seeking your fortune (luck) through divining arrows. All these are acts of disobedience (to Allah). Today, those who disbelieve have given up all hope of (destroying) your religion (and turning you back from it), so fear them not, but fear Me! Today I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion (and way of life). But whoever is forced by severe hunger, with no inclination to (or desire for) sin (may eat of these forbidden meats). For indeed, Allah is Ever-Forgiving and Most Merciful.

Commentary

In the Noble Qur’an, it is understood that all possibilities on earth were created for humanity (2/29), and whatever is in the heavens and the earth has been placed under human command (45/13). Therefore, the fundamental rule is that as long as there is no evidence to the contrary, things are considered lawful (halal). For this reason, it is stated in the Qur’an that good and clean things are made lawful. (2/172, 5/4, 7/32) (..) Regarding the prohibition of foods, the common point is the non-consumption of filthy and disgusting things. Furthermore, not consuming substances harmful to health is among the general principles (2/195). (QUR’AN WAY, 2/208, 209)

‘The following are made forbidden to you:

(1) Dead animals (carrion): This refers to an animal that dies on its own and becomes impure. However, fish and locusts are exceptions. (S. HAWWA, 3/448) (2) Outpoured blood: This is forbidden. It is the blood that flows out of the animal's veins due to slaughtering or any other reason. However, blood remaining in the liver, spleen, and veins that does not come out after slaughtering is not forbidden but permissible. (S. HAWWA, 3/448) (3) Flesh of swine: This is forbidden. The entirety of the pig is forbidden. In verse 6/145, it is described as rijs (impure and filthy in both material and spiritual terms). According to 7/157 and other evidences, they have ruled that the pig is entirely forbidden, including its bones, fat, and milk, whether domestic or wild. The Prophet also forbade the buying and selling of pigs. (S. HAWWA; QUR’AN WAY, 2/210) (4) Those slaughtered in the name of other than Allah: That is, an animal slaughtered in the name of statues like Lat and Uzza, or in the name of another being during slaughtering, is also forbidden. Such an animal is considered impure not for medical reasons, but for spiritual reasons. Slaughtering an animal in the name of someone other than Allah is paganism (shirk). (S. HAWWA; QUR’AN WAY; ELMALILI, 3/150) (5) Animals that die by strangulation: Whether by a rope they are caught in, a lasso, or being squeezed between hands, trees, or stones; animals that die because their breath is constricted are impure and forbidden. (ELMALILI, 3/151; QUR’AN WAY, 2/211) (6) Those killed by a violent blow: Since the blood of such an animal has not been drained, its meat is considered impure and made forbidden. (QUR’AN WAY, 2/211) (7) Those that die by falling from a height, into a well, or into water. (8) Those gored: Animals that die by being gored or goring each other. (9) Those partly eaten by wild animals: An animal killed by a predatory animal. (..) An animal that has been partly eaten by a predator and dies as a result of the wound received is also forbidden. The term "predatory animal" includes lions, tigers, leopards, dogs, wolves, and others. (ELMALILI; S. HAWWA, 3/449) (..) Sebu’: This means any predator that has sharp teeth, attacks, snatches, tears, and kills; it is called a "creature with claws." Predatory birds with claws are also included in the same sense. (ELMALILI, 3/151)

‘Unless you are able to slaughter them (perform tadhkiya)’: Those whose lives you end by reaching them and slaughtering them before they die are not forbidden. Thus, even if you reach and slaughter them while they are struggling, blinking, wagging their tails, or moving their legs, they become lawful. (ELMALILI, 3/152)

The word ‘tezkiye’ mentioned in the verse is realized by saying ‘bismillah’ and cutting the animal's respiratory and food pipes, along with the arteries and veins, using a sharp tool like a knife to drain the blood from its body. The person slaughtering the animal whose meat is to be eaten must be a Muslim or a person of the book (5/5), whether man or woman, and must slaughter it in the name of Allah according to the procedure. If these conditions are not present, the animal is not considered tezkiye (duly slaughtered), and its meat cannot be eaten. (I.KARAGOZ, 2/250, 251)

(10) Those slaughtered on stone altars (idols): In the Age of Ignorance (Jahiliyyah), there were stones (idols) around the Kaaba that they honored by sacrificing on them. Sacrificing on these stones/idols is forbidden. Because ‘those slaughtered in the name of other than Allah’ are forbidden, it is forbidden to sacrifice an animal due to the arrival of a high official or an elder. However, it is permissible to slaughter for the sake of Allah to offer it to a guest or distribute it as charity to the poor. (S. HAWWA, 3/450; ELMALILI, 3/157)

(11) ‘Seeking your fortune through divining arrows’ is forbidden to you. (..) The Arabs of the Jahiliyyah would draw lots with three arrows whenever they were to attempt a journey, a war, trade, or marriage. (ELMALILI)

In the Jahiliyyah period, divining arrows were drawn to decide who would pay for the animal sacrificed for stone altars (idols) and how the meat would be distributed. Since this type of sharing is a form of gambling, this meat was also considered forbidden. (QUR’AN WAY, 2/213)

Fortune-telling (Fal): This means giving news about the future and the unknown through various techniques. As for its ruling in Islam: The Noble Qur’an has emphasized that the knowledge of the Unseen (Ghaib) belongs only to Allah (3/179, 7/188) and has informed that humans can only have this knowledge as Allah wills, and the way to this is through revelation. The Prophet stated that whoever goes to soothsayers and confirms the information they give will become a disbeliever. (QUR’AN WAY, 2/213-4)

At the end of the verse, an exception is made for these meats forbidden for consumption: This exception is when a person stays hungry and cannot find anything lawful to eat. (..) A person suffering from severe hunger may eat from the forbidden meats under two conditions: (a) Not inclining toward sin: This is expressed by the phrase ‘without inclining toward sin.’ The purpose is not to eat more than the necessity of the forbidden thing. (b) Not exploiting and not exceeding the limit of necessity. This matter is expressed in verse 145 of Surah Al-An'am and verse 115 of Surah At-Nahl with the sentence: ‘Whoever is forced by necessity, neither desiring it nor transgressing its limit, then indeed, Allah is Forgiving and Merciful.’ (Also see 2/173). (I.KARAGOZ, 2/252)

‘Today, those who disbelieve have given up all hope of (destroying) your religion...’ What is meant by ‘today’ in the verse is the day Mecca was conquered. With the conquest of Mecca, the polytheists realized they could not destroy Islam and could not make the Muslims disbelievers, and they lost hope. Almighty Allah completed His light even if the polytheists disliked it. (61/8). (I.KARAGOZ, 2/252, 253)

‘Today I have perfected your religion for you.’ This verse was revealed on Friday, the day of Arafat, during the Farewell Pilgrimage in the 10th year of the Hijra. (..) I have established for you all rules of faith, belief, and morality, and I have taught you the most perfect system of Sharia law and rules of ijtihad (independent reasoning). After this, there remains no possibility of these rulings—this halal and haram—being abrogated. (ELMALILI, 3/159)

Almighty Allah has perfected Islam, the last true religion He conveyed to the realm of humanity through our Prophet Muhammad (pbuh), and has informed of the necessary commands, prohibitions, halal, haram, and personal, social, political, and legal principles and rulings (..) (4/48). Thus, He has completed His favor upon His servants and has been pleased with Islam as the religion. (I.KARAGOZ, 2/253)

‘And I have completed My favor upon you.’ I have made you reach total happiness with success and guidance; I have made you victorious and triumphant. I have granted the conquest of Mecca, the destruction of the signs of Jahiliyyah, the prevention of polytheists from approaching the Kaaba, and the performance of the pilgrimage in safety. (ELMALILI, 3/158)

The verse of Al-Baqarah 2/281: ‘And fear a day when you will be returned to Allah,’ was revealed after this, the next day, on the first day of Eid al-Adha; and 81 days later, the passing of our Prophet occurred. (..) When the Prophet recited this verse (5/3), the noble companions were truly happy, but Abu Bakr wept. When asked why, he said, ‘This verse shows that the death of the Messenger of Allah is near.’ (ELMALILI, 3/159)

(..) The expression ‘Today I have completed your religion’ mentioned in the verse informs on one hand that revelation is about to reach its end, and on the other hand that the principles constituting the content of Islam have been completed. This sentence also means that the divine revelations sent since the first human and first prophet, Adam, the ancestor of humanity, have been completed with the religion of Islam. However, let us also state here that the completion of revelation does not mean that it was primitive and simple at the beginning and perfected later. Because revelation, as Ahmed Hamdi AKSEKİ also said, followed a course from initial perfection toward final perfection. That is, just as the last divine revelation is perfect, the first one is also perfect. For every revelation, in terms of its content, is of a nature to answer the needs of the society it was sent to. Therefore, all divine revelations are perfect. For this reason, we should understand the phrase ‘perfection of Islam’ as the completion of revelation by attaining a universal character. (M. DEMIRCI, 1/322, 323)

5/4-5 THINGS MADE LAWFUL

Translation

4. (O my Prophet!) They ask you what has been made lawful for them. Say: "All good and pure things have been made lawful for you. Eat of what the hunting animals (such as dogs, hawks, etc.)—which you have trained as Allah has taught you—catch for you (not for themselves), and mention the name of Allah over it (recite basmalah while releasing them). Live in accordance with Allah’s commands / avoid acting contrary to Him. Surely, Allah is swift in account."

5. (O believers!) "Today, good and pure things have been made lawful for you. The food (what they hunt and slaughter in accordance with Islam) of those who were given the Scripture is lawful for you, and your food (what you slaughter) is lawful for them. And (lawful in marriage are) chaste / modest women among the believers and chaste free women among those who were given the Scripture before you, provided that you give them their dowries (mahr) and marry them—being chaste / modest, not committing adultery, nor taking them as secret lovers. Whoever rejects / denies faith (divine rulings), his (entire) work has become worthless. And in the Hereafter, he will be among the losers (those who suffer loss and ruin)."

Commentary  

(4). ‘All good and pure things have been made lawful for you.’ Tayyib: This means things that are delicious, clean, and good. According to Islam, the fundamental rule regarding things is that they are permissible (mubah). This general rule applies to everything for which there is no evidence indicating it is forbidden (haram). (QUR’AN WAY, 2/213)

Everything regarding which there is no ruling of prohibition in the Book of Allah and the Sunnah of the Prophet is among the ‘tayyibat’ (good/pure things). Accordingly, everything is lawful except for those things upon whose prohibition the consensus of the Ummah (ijma) and the legal analogy of the jurists (qiyas) have decided. (S. HAWWA, 3/456)

‘Hunting animals which you have trained as Allah has taught you.’ ‘Eat of what they catch for you,’ referring to hunting animals such as hunting dogs, leopards, hawks, falcons, etc., whose catch has been made lawful. As is known, the domesticity of hunting animals is understood by their bringing the caught prey to the owner. Otherwise, it is forbidden. (..) (S. HAWWA, 3/456, 457)

For the meat of a hunted animal to be lawful, the following conditions must coexist: (1). The person hunting must be a Muslim or from the People of the Book, (2). The hunted animals must be wild, not domestic, (3). The hunt must be performed with a cutting or piercing tool, or with trained animals and birds such as dogs, falcons, and hawks, (4). The trained hunting animals must catch the prey for their owner, not to eat it themselves, (..) (5). It is necessary to recite the basmalah while releasing the hunting animal, while slaughtering the caught prey, and while eating its meat. (I.KARAGOZ, 2/255, 256)

‘And mention the name of Allah over it.’ Hadith: When you release your hunting dog, mention the name of Allah; and when you shoot with your arrow, mention the name of Allah over it too. (From Bukhari and Muslim; S. HAWWA, 3/458)

(5). ‘The food of those who were given the Scripture is lawful for you.’ That is, what is slaughtered by Jews and Christians has been made lawful for you. For the People of the Book also consider what is slaughtered in the name of other than Allah as forbidden. They also mention the name of Allah over the animals they slaughter. (S. HAWWA, 3/459)

‘Also, the food of the People of the Book—meaning both what they slaughter from these clean animals and what they hunt, as well as foods like bread and others—is lawful for you, and your food is lawful for them. That is, you can feed them and sell to them.’ (ELMALILI, 3/165)

For the food of the People of the Book to be lawful for Muslims, the following conditions must be met: (1). If the food is meat, it must be from an animal whose meat is edible, such as sheep and goats; the animal from which the meat is produced must have been slaughtered with a cutting tool in the proper manner; the slaughtered animal must have been slaughtered with the name of Allah; and the person slaughtering must be a Muslim or from the People of the Book. (2). No substance forbidden by Islam, such as alcohol, carrion, or pork, should be added to the meals cooked by the People of the Book. (..) (3). If the vessels in which the People of the Book cook and eat contain traces of forbidden things like pork and alcohol, food cannot be eaten from these vessels without cleaning them. (Bukhari). If the vessels are cleaned, then food can be eaten. (Tirmidhi; I.KARAGOZ, 2/257)

As understood from the verse, it is not permissible to eat the food of non-believers, Sabians, fire-worshippers, or apostates other than Jews and Christians. (S. HAWWA, 3/461)

‘And chaste women among those who were given the Scripture before you (are lawful for you).’ This verse expresses that Muslims can marry free and chaste women from the People of the Book. According to Abu Hanifa, it is also permissible to marry chaste concubines from the People of the Book. (QUR’AN WAY, 2/221)

In the noble verse, it is stated that marrying free women from the People of the Book is lawful for Muslim men under three conditions: (1). Giving their dowries (mahr), (..) (2). Their being free and chaste, (3). Not taking secret lovers. (I.KARAGOZ, 2/258)

Furthermore, no matter how religious a father is, the mother has a great influence on the upbringing of the children. Therefore, women who will mother children must act with extreme sensitivity in terms of religion. Taking all this into account, we can say: If there is no danger of neglecting virgin (Muslim) women in terms of marriage in Muslim societies, and if it is possible to ensure that the women from the People of the Book to be married live in a Muslim society so that the children born are raised with Islamic culture, then it may be possible to benefit from the concession (rukhsah) provided by this verse. Otherwise, such marriages—especially in terms of future generations—seem problematic contextually as they will bring about certain dangers. (M. DEMIRCI, 1/327)

5/6 ABLUTION, FULL ABLUTION, AND DRY ABLUTION

Translation

6. O you who believe! When you intend to perform prayer (be in a state of ablution, and for this) wash your faces and your hands up to the elbows (including the elbows), rub (pass your wet hands over) your heads, and wash your feet up to the two ankles. If you are in a state of ritual impurity (janaba), purify yourselves (perform a full ablution—ghusl). But if you are ill or on a journey, or one of you comes from relieving himself, or you have been in contact (sexual intercourse) with women and you do not find water, then seek clean earth (with intention) and wipe your faces and your hands with it. Allah does not intend to place any hardship upon you, but He intends to purify you (materially and spiritually / physically and mentally) and to complete His favor (pertaining to your religion and worldly life) upon you, so that you may be grateful.

Commentary  

Ablution (wudu) is the key to prayers and an indispensable condition. (Abu Dawud). Prayer without ablution is not accepted. (Abu Dawud). In the history of worship, prayer has never been performed without ablution. (I.KARAGOZ, 2/261)

Ablution was not initially made legitimate only by this verse; it is known that it was made obligatory (fard) together with prayer back in Mecca, and indeed, prayer has never been performed without ablution in Islam. (..) Alqama b. Fergha (r.a.), one of the companions, said: Until this verse was revealed, if the Messenger of Allah had urinated, he would neither speak nor return a greeting until he performed ablution. We would speak, and he would not; we would give greetings, and he would neither give nor receive them. (ELMALILI, 3/160)

The word ‘salat’ (prayer) appears in more than 100 verses in the Qur’an, where performing prayer is persistently commanded (2/43, 238) and it is informed that prayer is made obligatory at fixed times (4/103). Those who perform their prayers are praised (2/3-5, 23/1-8), while those who do not are criticized (19/59). (I.KARAGOZ, 2/260)

According to Hanafi mujtahids, it is obligatory to wash the face, the hands and arms up to the elbows, to rub (mesh) the head, and to wash the feet including the ankles. According to Shafi'i mujtahids, in addition to these, ‘making an intention’ and ‘performing the ablution of limbs in order’ are also obligatory. (..) Our Prophet (pbuh) washed each limb three times during ablution and also gave water to his mouth and nose three times each. (Tirmidhi). (..) Washing the limbs once is obligatory, while washing them three times is a sunnah. During ablution, our Prophet (pbuh) ran his fingers through his beard and between his fingers (hilal), and he rubbed the inside and outside of his ears and the back of his neck. (Tirmidhi; I.KARAGOZ, 2/262)

Tayammum (Dry Ablution): It consists of striking the palms of the hands on clean earth with intention in cases where water cannot be found or cannot be used even if found, and rubbing (meshing) the face and both arms up to the elbows. These are the obligatory acts of teyemmüm. This ablution also clears a person from ritual impurity (janaba). Being at least 1.5 km away from water, illness, dangerous cold, fear of enemies, or thirst are excuses that make teyemmüm legitimate. (H.DONDUREN, 1/212)

Hadith: Uthman b. Affan (r) asked for a vessel of water; he poured water from it over both his hands and washed them three times. Then he put water into his mouth and nose, then washed his face three times, then washed his arms up to the elbows three times, then rubbed his head, then washed each of his feet three times. Then he said, ‘I saw the Prophet (pbuh) performing ablution in this manner.’ (From Bukhari and Muslim; O. CELIK, 1/714)

Hadith: ‘Undoubtedly, my Ummah will be called on the Day of Resurrection with radiant faces and glowing hands and feet due to the traces of ablution. Whoever is able to increase his radiance should do so.’ (From Bukhari and Muslim; O. CELIK, 1/715)

The second matter stated in the verse is ‘purifying oneself from ritual impurity,’ that is, taking a ‘gusül’ (full ablution). The state of ritual impurity (janaba) is the condition of being without ablution caused by the ejaculation of semen (whether during sleep or while awake) or by the joining of male and female private parts even if no semen is discharged. The person in this state should make an intention, rinse the mouth and nose with water three times, and wash the entire body in a clean manner. (O. CELIK, 1/715)

This "becoming completely clean" also includes women purifying themselves from menstruation (hayz) and postnatal bleeding (nifas). Because the Prophet (pbuh) said to a woman who asked him: "When the state of menstruation ends, take a full ablution and perform prayer." (Bukhari, "Hajj" 8/306). Likewise, it has been narrated that a woman in a state of menstruation or postnatal bleeding cannot perform prayer, cannot fast, and cannot perform the circumambulation (tawaf) during the pilgrimage. (H. T. FEYIZLI, 1/107)

5/7-11 BEING JUST

Translation

7. (O believers!) Remember Allah’s favor upon you—namely (Islam)—and His covenant which He bound you with when you said: "We have heard and we obey." Live in accordance with Allah’s commands / avoid disobedience. Surely, Allah is All-Knowing of what is in the hearts.

8. O you who believe! Stand out firmly for Allah as witnesses in justice. And do not let the hatred of a people lead you to swerve from justice. Be just; that is closer to taqwa (piety). Be mindful of Allah (comply with His commands and prohibitions). Surely, Allah is well-aware of what you do.

9. Allah has promised those who believe and do righteous deeds that for them there is forgiveness and a great reward.

10. As for those who disbelieve and deny Our verses, they are the companions of the Hellfire.

O you who believe! Remember Allah’s favor bestowed upon you: When a people (Jews and polytheists) intended to stretch out their hands against you (to kill you, to assassinate the Prophet), but (Allah) withheld their hands from you (He protected you). Be mindful of Allah (comply with His commands and prohibitions). And let the believers put their trust in Allah alone.

Commentary  

(7). ‘Remember Allah’s favor upon you and His firm covenant which He took from you, when you said: We have heard and we have accepted.’ (a). This refers to the believers giving their word to enter into His sovereignty and live in accordance with Islam through the statement of faith (kalima al-shahada) and the expression “O Lord! We have listened and we have obeyed,” similar to the souls saying ‘qalu bala’ (Yes, You are our Lord) in the realm of spirits (alast covenant). Allah is reminding them of this covenant. [cf. 2/285; 7/172] (H. T. FEYIZLI, 1/107)

(a). While the covenant (mithaq) here could mean the promise the souls gave to Allah in the realm of meanings called the alast covenant before humans were created, (b). it could also be the pledge (bay'ah) that the believers gave to the Prophet at Aqaba and Hudaybiyyah. (QUR’AN WAY, 2/227)

(b). Although it has been said that this covenant refers to the agreements made on the night of Aqaba and at the Pledge of Ridwan—and that attributing this pledge with the Prophet to Allah is based on the evidence of the verse ‘Indeed, those who pledge allegiance to you [O Muhammad] are actually pledging allegiance to Allah’ (Al-Fath 48/10)—it is clearer and more preferable to consider this as the eternal covenant. This is the covenant inherent in the creation of the Universe and Adam, contracted in Al-Fatihah as ‘It is You we worship and You we ask for help’ (Fatihah 1/4), and later documented by the faith, following, and pledges of all Muslims to the Prophet in all situations—easy or difficult, in joy or sorrow—based on the principle of hearing and obeying. Thus, it encompasses all agreements. (ELMALILI, 3/175, 176)

(8). ‘O you who believe! Stand out firmly for the sake of Allah, and be witnesses with justice.’ The noble verse informs that in order for people to attain taqwa (piety), they must be just, and the anger they hold in their hearts against their enemies must not cause them to act unfairly. Believers are obligated to establish right and justice by eliminating injustice. (QUR’AN WAY, 2/229)

‘...be witnesses with justice.’ Giving testimony is an obligatory (fard) duty. Neglecting this duty is a major sin and an obstacle to the emergence of right and truth. Testimony must be performed uprightly. Giving false testimony is oppression, a major sin, and an infringement on the rights of others (kul hakkı). Testimony should be done for the sake of Allah because it is a religious duty, not in exchange for a benefit. (I.KARAGOZ, 2/269)

(11). ‘..Remember Allah’s favor upon you: When a people intended to stretch out their hands against you’—meaning they wanted to kill you—‘He withheld their hands from you.’ He prevented them from killing you or attacking you. (S. HAWWA, 3/468)

At a resting place, while the Messenger of Allah (pbuh) was resting under a tree away from the companions with his sword hung up, the polytheists saw this as an opportunity and immediately sent a bedouin for an assassination. While the Messenger of Allah (pbuh) was asleep, the person took His sword and stood at his head, saying, “Tell me, who will save you from my hand?” The Messenger of Allah said three times, “Allah, Allah, Allah.” Thereupon, with the help of Almighty Allah, who is the Friend and Helper, the bedouin's hand was seized and the sword fell from his hand. Taking the sword, the Messenger of Allah (pbuh) asked the same thing; the man said, “No one!” Upon this, the Messenger of Allah called his companions and explained the situation, but he did not punish the man and set him free. The man then returned to his people as a Muslim (cf. Razi, VIII, 536). Also at Hudaybiyyah, an assassination attempt by 80 people against the Messenger of Allah (pbuh) and the Muslims was thwarted when the Messenger of Allah informed the companions, and they were caught (cf. 48/18-27). The use of the word “you” (plural) in the verse is because any assassination attempt or insult directed at the Messenger of Allah is considered to have been made against all Muslims. (H. T. FEYIZLI, 1/108)

5/12-14 THE BREACH OF COVENANTS BY THE PEOPLE OF THE BOOK

Translation

12. Allah had indeed taken a firm covenant from the Children of Israel (to implement the rulings of the Torah). And We caused twelve leaders to be sent (chosen) from among them (who knew the state of their tribes and were trustworthy in resisting the enemy in Canaan). Allah said: "(O Children of Israel!) I am with you. If you establish prayer, give zakat, believe in My messengers, support them, and lend Allah a goodly loan (spend in the way of Allah), I will surely wipe out your evil deeds and admit you into gardens beneath which rivers flow. But whoever among you disbelieves after this has certainly strayed from the straight (right) path." [cf. 5/20-25]

13. Because of their breaking their firm covenant, We cursed them and made their hearts grow hard. They displace the words (in the Torah, whether regarding the Noble Messenger or other rulings) from their places and change them (cf. 4/46). They also forgot to take a portion of what they were reminded of (they did not implement the rulings of the Torah). (O my Prophet!) You will continue to discover treachery from them, except for a few of them. But forgive them and overlook (their misdeeds)! Indeed, Allah loves those who do good (and those who perform righteous deeds in the best way).

14. And from those who say, "We are Christians," We also took a firm covenant, but they (too) forgot to take a portion of what they were reminded of (and they abandoned it); thus they broke their covenant and their way of life. (Both groups distorted their books and rejected the final prophet heralded in their books. [2/146; 6/20]). So We let loose (as a worldly consequence of their actions) enmity and hatred among them (between groups or within themselves) that will last until the Day of Resurrection. And Allah will inform them of what they used to do (in the Hereafter and call them to account).

Commentary  

(12). ‘Allah had indeed taken a covenant from the Children of Israel. We chose twelve representatives from among them.’ When Almighty Allah saved the Children of Israel from Pharaoh, He directed them toward Jerusalem through Prophet Moses and informed them that He had made that place a homeland for them. However, they needed to fight the Canaanites—the tyrannical people living in Jerusalem—and expel them from there. As Prophet Moses approached Jerusalem, he sent one person from each of the twelve tribes for reconnaissance and asked them not to disclose the military strength there. Except for two people (5/23), the remaining ten spoke of those in Jerusalem being strong and prepared, which frightened the people and led them to break their word. (H.DONDUREN, 1/212)

(13). ‘Because of their breaking their covenant, We cursed them. And We made their hearts grow hard.’ We expelled them and distanced them from Our mercy. We made their hearts as hard as stone, without any feelings of mercy or tenderness remaining. (S. HAWWA, 3/500)

‘Because they displaced the words and forgot much of (the commands and prohibitions) that was told to them in the Torah.’ According to Abdullah b. Abbas, the distortion (tahrif) of the words mentioned in the verse means the Jews changing the hudud (prescribed legal punishments) in the Torah—such as substituting the punishment of flogging for stoning. (Taberi). According to al-Hasan al-Basri and Muqatil, the concept in question refers to the Jews changing the characteristics related to Prophet Muhammad (pbuh) in the Torah. (M. DEMIRCI, 1/332, 333)

‘Except for a few of them, you will constantly see treachery from them.’ The Jews have always committed treachery. Their ancestors were people of the same temperament. They always betrayed their prophets. Only a very few among them believed. (S. HAWWA, 3/500)

‘(O my Prophet!) Still, forgive them and overlook (their deeds).’ That is, forgive those few who are people of faith. Do not hold them to account for their old mistakes. (S. HAWWA, 3/500). Overlook them, leave the past to Allah, and look to the future. (ELMALILI, 3/185)

When our Prophet (pbuh) came to Medina, he made a treaty between the Muslims and the Jews. According to this treaty, everyone would be free in their religion, Medina would be defended together against any attack, and if a problem arose, our Prophet (pbuh) would find a solution. The Jews did not abide by this treaty and acted against the Muslims. They cooperated with the polytheists. Thus, what is meant by the treachery of the Jews is their failure to comply with this treaty. (I.KARAGOZ, 2/276)

According to the verse of fighting (qital) in Surah At-Tawbah (9/29) and verse 8/58, if this group with whom a treaty was made breaks their agreement, it is commanded to fight them until they pay the jizya (tax). If the Jews are protected non-Muslim citizens (dhimmis) who have been given safety, they are tried and punished if they commit treachery. (S. HAWWA, 3/500)

The same promise taken from the Children of Israel has also been taken from us. Whoever sees a hardness in their heart should look at which commands and prohibitions they have gone to extremes (ifrat) in. (S. HAWWA, 3/502)

During the Nebuchadnezzar incident (586 B.C.), the scholars of the Children of Israel were killed, Masjid al-Aqsa was destroyed, the single copy of the Torah was burned, and no one had memorized it. Years later, after being saved from this captivity, they gathered what remained in their memories of the Torah and produced a Torah suitable for their own desires (hawa). It is because of this that it even contained the expression, “Allah created the world in six days and rested (after becoming tired) on the seventh day.” (Genesis, Chapter 2/1-3). (H. T. FEYIZLI, 1/108)

(14). ‘We also took a firm covenant from those who say, "We are Christians."’ However, as seen, the content of the covenant taken from the Christians is not explained. This is because the covenant taken from all communities (ummah) is one and the same. (..) ‘They too forgot a portion of what they were taught.’ That is, they neglected it, abandoned it, and even went further to oppose it. Indeed, some of the points they opposed are the matters of Tawhid (Oneness of Allah) and Divine laws (shari'at). For this reason, they were punished. ‘So We let loose enmity and hatred among them until the Day of Resurrection.’ Furthermore, the grudge and enmity they have among themselves will continue until the Day of Judgment; they will accuse each other of disbelief (kufr) and curse one another. Each group, based on their own claims, will assert that Paradise is forbidden to the other group. Thus, the judgment regarding them will continue in this way until the Day of Resurrection. (S. HAWWA, 3/502)

Our community (ummah) has also forgotten much of the revelation sent down to us. As a result of this abandonment and forgetting, we see the traces of grudge and enmity spreading. Let us return to our religion again, and Allah will unite our hearts. (S. HAWWA, 3/503)

5/15-19 INVITING THE PEOPLE OF THE BOOK TO THE QUR'AN

Translation

15. O People of the Book! Our Messenger has come to you, clarifying much of what you used to hide of the Scripture (the Torah) and passing over (with silence) much of it. Indeed, there has come to you from Allah a Light (which is Islam or Prophet Muhammad) and a clear Book (the Qur'an).

16. With the Qur'an, Allah guides those who pursue His pleasure to the ways of peace and safety, brings them out of darkness into the light by His permission, and directs them to a straight path.

17. Certainly, those who say, "Allah is indeed the Messiah, son of Mary," have disbelieved (fallen into paganism). (O my Prophet!) Say: "Then who could prevent Allah at all if He intended to destroy the Messiah, son of Mary, his mother, and everyone on earth together? To Allah belongs the sovereignty / dominion of the heavens and the earth and whatever is between them. He creates what He wills. And Allah is All-Powerful over all things."

18. The Jews and the Christians said, "We are the sons of Allah (in status) and His beloved ones." (O my Prophet!) Say: "Then why does He punish you for your sins? Rather, you are only human beings from among those He has created. He forgives whom He wills (according to their intention and deed) and punishes whom He wills. To Allah belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the final return." [cf. 5/72-73; 9/30]

19. O People of the Book! After a gap in the succession of messengers, Our Messenger (Prophet Muhammad) has come to you (just as We sent previous prophets). He makes things clear to you so that you (on the Day of Resurrection) may not say: "No bringer of good tidings and no warner came to us." Now, a (final) bringer of good tidings and a warner has come to you. And Allah is All-Powerful over all things.

Commentary  

(15, 16). ‘O People of the Book! Our Prophet has come to you, clearly explaining much of what you hid from the Book and passing over much of it.’ The Jews were hiding matters such as faith in Prophet Muhammad (pbuh), the verse of stoning (rajm), and the story of the unfortunate ones who were turned into apes because they violated the Saturday (Sabbath) prohibition; the Christians were hiding the good tidings in the Gospel regarding a prophet named Ahmed who would come after Prophet Jesus. For this reason, it is seen that very severe warnings/admonitions are made to them in the Noble Qur'an. (cf. Al-Baqarah 2/159, 174). (O. CELIK, 1/722)

‘Indeed, there has come to you from Allah a clear light and a clear Book.’ The term "Light" (Nur) refers to our Prophet Muhammad (pbuh). For it is only through him that guidance is reached and he is followed. In another place, the expression Sirajen (a lamp) was given by Allah as a name for the Messenger of Allah. As a light that calls to Allah by His permission and illuminates (Al-Ahzab, 33/46). (..) It is also possible that what is meant by "Light" is the Qur'an. Because it reveals the darkness of disbelief, paganism, confusion, and doubt, and sweeps away such darkness. (S. HAWWA, 3/503-4)

‘With it, Allah guides those who pursue His pleasure to the ways of peace.’ Because of the Qur'an, He brings those who seek His pleasure—by believing in Allah, His Prophet, and His Books—to salvation from His punishment and reaches them to the path of peace (salamat). (S. HAWWA, 3/504)

Salam is one of the beautiful names of Allah. It means He who is free from all kinds of deficiencies and gives peace/well-being to others. Furthermore, in some verses, it is reported that Allah greeted His pious servants, His elite servants, and many of His prophets, and realized peace for them. (QUR’AN WAY, 2/237, 238)

By means of clinging to the Qur'an under the guidance of His Messenger, Allah brings those who live in accordance with His commands and follow His pleasure to the ways of peace; that is, He saves them from all kinds of discord (fitna), violence, and punishment, from persecution and distress, from being divided and fragmented, from being slaves to other slaves, and from the darkness of paganism, disbelief, the materialist mindset, all kinds of ideologies, and false systems. Therefore, in order to reach salvation, it is necessary to cling to the rulings of the Qur'an under the leadership of the Messenger of Allah. [cf. 2/2; 3/103; 6/155; 10/57; 14/1 and footnote]. (H. T. FEYIZLI, 1/109)

(17). ‘Certainly, those who say, "Allah is the Messiah, son of Mary," have disbelieved (fallen into paganism).’ Thus, the Christians who held the belief of the Trinity became both polytheists and disbelievers by saying, "Allah is one, and at the same time three," and by calling Prophet Jesus the "son of Allah" and considering him a deity (cf. 3/64; 4/171; 5/72-73; 9/30). However, they did not consider that Prophet Adam was created without both a father and a mother. [cf. 3/59, 67; regarding marriage with this type of People of the Book, cf. 2/221]. (H. T. FEYIZLI, 1/109)

(18). ‘The Jews and the Christians said, "We are the sons of Allah and His beloved servants."’ They claimed that they were not like other people and that they had a distinct superiority in the sight of Allah compared to other folk, and out of pride, they ceased to fear Allah. In that case, while Muslims put their trust in Allah, they should not fall into pride by thinking "Allah loves us." (ELMALILI, 2/205)

The Jews meant that they belonged to Uzayr, whom they called the son of Allah, and the Christians meant their devotion to the Messiah, whom they called the ‘son of Allah’; and through their devotion, they considered themselves in the status of Allah’s grandchildren in terms of honor and privilege. (..) When they said, "We are the sons of Allah and His beloved ones," they wanted to say "we are a divine dynasty" and they accepted such a special privilege for themselves. (ELMALILI, 2/205, 206)

(19). ‘..At a time when the succession of messengers was stopped, Our Prophet has indeed come to you. He explains the truths.’ Our Prophet Muhammad (pbuh) has come to you. He explains Allah’s law (shari'ah), the things you hid, and the matters upon which you fell into disagreement. (..) ‘At a time when the succession of messengers was stopped’: Ibn Kathir says regarding this verse: This means that Allah sent Prophet Muhammad at the end of a period where the succession of prophets was cut off and none were sent for a long time. The paths of truth were forgotten, religions were changed, idols increased immensely, and fire-worshippers and cross-worshippers multiplied greatly. (S. HAWWA, 3/507, 509)

5/20-26 PROPHET MOSES AND THE HOLY LAND

 Translation

20. (O my Prophet!) Recall when Moses said to his people: "O my people! Remember Allah’s favor upon you. For He produced prophets from among you, gave you sovereignty / freedom, and gave you (favors) which He had not given to any other among the worlds (at your time)."

21. (Moses said:) "O my people! Enter the Holy Land (Palestine) which Allah has assigned for you (to settle in), and do not turn back, for then you will return as losers and be ruined (in this world and the Hereafter)."

22. The Children of Israel said: "O Moses! Indeed, there is a tyrannical (defiant) people in it. And we will never enter it until they depart from it. If they depart from it, then we will certainly enter."

23. Two men from among ‘those who feared disobeying Allah’s commands’ (who performed their duty without fear and) upon whom Allah had bestowed His grace said: "Enter upon them through the gate (of the city). If you enter it, you will surely be victorious. And put your trust in Allah alone, if you are indeed believers!" [cf. 5/12]

24. (The Children of Israel) said: "O Moses! We will never enter it as long as they are there. So go, you and your Lord, and fight (those tyrants); we are staying right here."

25. (Moses) said: "O my Lord! I have no control over anyone except myself and my brother. So separate us from this rebellious (disobedient) people."

26. (Allah) said: "(O Moses!) Then indeed, it (that holy place) is forbidden to them for forty years. They will wander distracted (in the wilderness of Tih for this duration). So do not grieve over this rebellious people."

 Commentary  

(20). ‘Recall when Moses said to his people: O my people! Remember Allah’s favor upon you.’ By asking for all favors to be remembered, Allah (c.c.) mentions three of them here: (a) ‘He produced prophets from among you,’ (b) ‘and He granted you sovereignty/kingship,’ (c) ‘and He gave you what He had not given to anyone among the worlds.’ (..) The raising of prophets such as Prophet Joseph, Prophet Moses, and Prophet Aaron among them, and their attaining freedom while they were slaves to the Coptic Egyptians, is a distinct favor for them. In addition to these, they are asked to remember many favors such as their being saved by the parting of the sea, the drowning of their enemies in the sea, the sending of quail meat and manna from the sky, and their being shaded by clouds. (S. HAWWA, 3/512)

‘...and He made you kings.’ According to Abdullah b. Abbas, Mujahid, and al-Hasan al-Basri, with the words ‘and He made you kings,’ Almighty Allah intended to mention that He gave each of the Children of Israel manna, quail meat, a house, a servant, and a spouse without anything in return; that is, He provided a life like kings for every Israelite. (M. DEMIRCI, 1/334)

(21). ‘O my people! Enter the Holy Land which Allah has assigned for you.’ The Children of Israel, who were commanded to enter the holy lands, could not venture to fight the tyrannical people living there. For this reason, for about forty years, they led a miserable life on small lands (5/26). The new generation that followed later entered the holy lands. The Holy Land (Arz-ı Mukaddes) is the place in Jerusalem where Bayt al-Maqdis is located. (H.DONDUREN, 1/214)

The assignment of the Holy Land as a homeland was timely and conditional. In verse 105 of Surah Al-Anbiya, it is informed that the righteous servants of Allah will inherit the land. The Children of Israel reached the peak of power and authority during the times of Prophet David and Prophet Solomon, but they broke the promise they gave to Allah, distorted His word, claimed to be the children of Allah, and killed the prophets. For this reason, they incurred the wrath of Allah and lost the right to inherit the holy lands. (QUR’AN WAY, 2/245)

The Holy Land (Arz-ı Mukaddes) means a clean and blessed place. It is the lands of today's Palestine where Bayt al-Maqdis is located. It took this name because Prophet Abraham and many prophets after him lived there, were recipients of revelation, and were buried there. This region is also referred to as ‘Arz-ı Mev’ud / the Promised Land.’ Allah Almighty had promised those lands to the Children of Israel so that they would enter and establish Islam, the true religion, there. Therefore, these lands were promised to the Children of Israel not because they were a race, but for the sake of undertaking the representation and flag-bearing of Islam. (O. CELIK, 1/726)

(24). ‘So go, you and your Lord, and fight; we are staying right here.’ They said: "We will not come with you to fight; we will stay here and wait." With these expressions, they became rebellious. They opposed Prophet Moses. (S. HAWWA, 3/514)

From this verse, it is clearly understood how disrespectful and insolent the Children of Israel were toward Allah (c.c.). Furthermore, as if He were not their own Lord, they say, ‘you and your Lord.’ (H. T. FEYIZLI, 1/111) 

(26). ‘(Allah) said: Then indeed, it is forbidden to them for forty years.’ Entering the Holy Land was made lawful for them on the condition that they perform jihad (striving/fighting). However, when they avoided performing jihad, their entry was forbidden. (S. HAWWA, 3/514)

Prophet Moses and Prophet Aaron stayed in the Tih desert together with the Children of Israel. The Children of Israel asked Prophet Moses (as) for food and drink. By the command of Allah, Prophet Moses struck