30 Featured Furkan Quran and Its Tafsir
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Edited by Ömer Gökalp - Serdar Kaya
Correction : Ömer Özdemir
Publication Language : Turkish- Arabic
Number of Pages : 1243
Cover Type : Hardcover
Paper Type : Shamua
Width / Length: 20 x 28 cm
Weight : 2544 gr.
What is the Qur'an?
The Qur'an-i Hakîm-i Mu'cizü'l-Beyan whose Mahzen-i mu'cizat and mu'cize-i kübrâ is Ahmadiyya (pbuh);
An eternal translation of this book of the universe,
and the eternal translator of the mutawwi languages who read the âyat-ı tekviniye,
and the interpreter of this book of the world of the unseen and the martyrdom,
and the discovery of the spiritual treasures of the Divine Names hidden on the ground and in the sky,
and under the sutur-u-hadisât, the miftah of muzmer truth,
and the language of the unseen in the world of martyrdom,
and the treasure of the iltifat-i eternal-i Rahmaniye and the address-i eternity-i Subhaniye, which is behind the veil of the world of martyrdom and comes from the aspect of the world of the unseen,
and the sun, foundation, and ditch of this spiritual world of Islam,
and the holy map of the divine,
and the essence and the attribute and the esmâ and the divine interpretation of the divine, the tafsir-i-vâzih, the burhan-i kati, the translator-i sâtı,
and the mâziya of Islam, which is the tutor of this world of humanity and humanity,
and the wisdom of human nature,
and the true master and hadith that guide humanity to happiness,
and a book of sharia, a book of prayer, a book of wisdom, a book of worship, a book of command and an invitation, a book of dhikr and a book. The idea is a single, mosque holy book that includes many books that will be the source of all the spiritual life of man,
it is a holy book that presents a treatise that is worthy of the various dispositions and separate professions of all saints and siddiqs, urefa and muhakkiki, and that is worthy of the disposition of the disposition in each of them and that is suitable for and will describe the work of each profession.
As the Qur'an comes from the Throne, from the Ism-i ve Azam, from the rank of every name, as it is declared and proved in the Twelfth Word,
The Qur'an is the word of Allah as the Lord of all the worlds.
It is also Allah's edict with the title of deity of all beings.
It is also an address on behalf of the Creator of all heavens and earth.
Besides, rububiyet-i is a mukalama in its aspect.
It is also a sermon on behalf of the Sultanate of Subhaniye.
Besides, it is a book of iltifatat-i Rahmaniye in the point of view of mercy.
Besides, with the dignity of the majesty of the divinity, it is a communication journal that sometimes has a code at its head.
It is a holy book of wisdom that looks at and inspects both the Ism-i ve Acirc;zam's environment and all its surroundings.
And it is a secret that the title of Kelâmullah has been given to the Qur'an with perfection and it is always given.
After the Qur'an, the degree of the books and suhufs of the other anbiya comes. On the other hand, some of the other endless words of the Divine are a manifestation in the form of inspiration, manifested by a special title, a special manifestation, a special name, a special lordship, a special sultanate, and a special mercy. The inspirations of angels and human animals are very diverse in terms of totality and particularity.
The Qur'an, which contains all the books of various prophets for centuries, the treatises of all awliya of various dispositions and the works of all asfiyans of various professions, and the jihad is bright and free from the tyranny of doubts and doubts; and the point of reference, bilyakîn revelation of the heavens and the pre-eternal kalam; and eternal bliss, knowing its goal and purpose; pure guidance; superior bizzarure envar-i faith; six scientific proofs and proofs; right to experience surrender to heart and conscience; left biaynelyakîn teshir-i mind and iz'an; its fruit is bihakkalyakînrahmet-i Rahmân and dar-i cinân; maka and not; mi and revacı, bi'l-hadsi's-sadik, makbul-ü angel and human and soul is a heavenly book.
At a time when rhetoric was most popular, the Qur'an-i Mu'cizul-Beyan was revealed. Just as magic was popular in the time of Mûsâ 'alaihis-salâm' and medicine in the time of 'Isa 'alaihis-salâm'; The most important of his miracles came from that kind, that's when Bulega-yi Arabi invited him to respond for a short time.
"If you have any doubts about the Qur'an which We have revealed to Our servant Muhammad, then bring a surah like it." (Surat al-Baqara, 2:23) challenges them with his edict. (Said Nursi)
Coming Patterns of Revelation
The Holy Quran is the Prophet of Allah, Hz. It is the sum of the revelations he sent to the Prophet Muhammad (saas). There is no clear information in the Qur'an about the way the revelation came. We learn about the way the revelation came from the hadiths of Muhammad (pbuh) and the testimonies of the Companions. A list can be made regarding the way the revelation came:
1. The first form of revelation is the faithful dreams of the Messenger of Allah (pbuh) while he was asleep. These dreams are also called "faithful dream" (Rüya-yı Sadıka). These dreams and notes that the Prophet (pbuh) saw would later become apparent to him. Hz. Aisha sheds light on these dreams by saying, "Pey and not; gamber never saw a dream that would not appear as clearly as the morning light" (Bukhari, Bedü'l-Vahy, 1; Muslim, faith 252).
2. It is the angel of revelation instilling revelation into his heart while the Messenger of Allah (pbuh) is awake. This form of revelation is reported in the following hadith:
"Spiritual-Jerusalem said to my heart, 'No soul will die without consuming its sustenance.' Then fear Allah and seek your sustenance legitimately." (Munziri, et-Tergib ve't-terhib, 4/12)
Ruhu'l-Quds is Gabriel. There is no evidence that Gabriel (as) appeared. It is understood from the hadith that the angel gave the revelation without being seen.
3. Gabriel (as) took the form of a boy or a human being and brought revelation to the Prophet (pbuh). Many Companions report that Gabriel, in this way, took on the image of Dihiye and brought revelation. This is the easiest and most painless form of revelation. (Neseî, faith, 6)
4. The angel brings revelation to the Prophet (pbuh) without being seen. Our Prophet heard a sound similar to the sound of bells. This is the most severe form of revelation. This form of revelation is peculiar to verses containing threats and promises. The Messenger of Allah (pbuh) describes this revelation as follows:
Sometimes it comes with a rattle-like sound. This is the hardest thing for me." (Bukhari, Bad'u'l-Vahy, 1/2; Muslim, Fadail, 87) At the time of such a revelation, the Prophet (pbuh) would tremble, sweat and feel uncomfortable. In a hadith, it is mentioned that the Messenger of Allah (pbuh) had difficulty in capturing the verses and moving his lips. In that case, when the Qur'an is recited to you, you follow its recitation." (Kiyamah, 76/16-18).
5. It is the angel appearing in his original form and bringing and reciting Allah's command to the Prophet (pbuh). (Bukhari, Kitabu't- "efsir, 53; Muslim, faith, 280-287) Gabriel (as) brought two little revelations in this way. The first was at the beginning of prophethood. The Prophet (pbuh) fainted. The second was during the realization of the Miraj event. As evidence for this event,
Surely he saw it another time at the time of Sidretü'l-Münteha." (Necm, 53/12) verse can be mentioned.
6. The smell of the Messenger of Allah (pbuh) with Allah while awake. There is no intermediary in such a conversation. "This is the way that prayer is fard. (see Muslim, faith, 279) The following verse can be mentioned regarding this way of revelation:
God spoke to Moses or by address." (Nisa, 4/164).
7. Gabriel's revelation to the Prophet (pbuh) while he was asleep. It is narrated that Surah Kevser was revealed in this way. Vahy-i MetlüvVahyi Non-Metlüv (Read revelation and unread revelation) Hz. The series of verses from the revelations that the Prophet (pbuh) received from the above-mentioned forms of revelation, and some of them are holy hadiths and hadith-i sugar. In the 4th verse of the chapter of an-Najm: "He does not speak of his own will. He (what he says) is nothing but a revelation that was revealed to him." has been commanded. Mıkdam b. According to the verse of Ma'di-Karib, Hz. The Prophet (pbuh) said:
I was given the Qur'an and something like it with it. That . Know that what the Messenger of Allah has made unlawful is also forbidden by God.
It is like that..." (al-Hadith wal Muhaddisun, 12; Qurtubi, Tafsir, 75). He argues that ijtihad Eoma is not permissible and that the sunnah should be considered as the revelation given by Allah.However, when the history of madhhabs is examined, it can be seen that the Prophet (pbuh) would give a fatwa by ijtihad to the questions asked to him. As a matter of fact, the ijtihad of the Prophet and not;ber about the captives captured in the Battle of Badr were corrected with verses of Anfal Sura 67, 70. This shows that the ijtihad of the Prophet (pbuh) may have been wrong (see Muhammad Abu Zahra, History of Sects, 21. Although the holy hadiths and hadith-i sharifs are the words of the Prophet (pbuh) through revelation and inspiration, and the second source of the shari'ah, they are not at the level of verses.
The Qur'an, the hadith holy, and the description and characteristics of the hadith reveal what the revelation read and the revelation not read are: The Qur'an, through Gabriel (a.s) in Arabic words and true meanings. It is a principle that was revealed to the Prophet (pbuh), that he is the Messenger of Allah, and that it is a rule for people to find the right way with the guidance of the people. It is the divine word that has been passed down to us as a book through tawatur and will be read from generation to generation without the slightest change or annotation, with the protection of Allah, and that human beings are incapable of producing a likeness of it.
Features of Revelation
a) It was revealed to the Prophet (pbuh) by means of Gabriel while he was awake or by means of other revelations while he was asleep.
b) Their words and meanings are from Allah,
c) His word is in Arabic,
d) It is worshiped by reading it both in prayer and outside of prayer,
e) Its shape and meaning are set by Allah,
f) It is haram for a person without wudu and in a state requiring ghusl to touch him.
g) A person who needs to make ablution cannot read it,
h) Reading each letter (with the intention of worship) has ten rewards, i) Certain parts of it are called verses and suras,
j) It is written in the mushaf,
k) It started with the chapter of Fatiha and ended with the chapter of Nâs,
l) It has come to your time in the form of a book through tawatur,
m) It has been preserved from generation to generation, without any change, under the protection of Allah,
n) Humans are incapable of producing the like,
o) It is not permissible to narrate it literally, without the wording.
With these features, the Qur'an creates revelation metulvü (revelation read). It is worshiped by reading it with the intention of qurbet, other than prayer and prayer. It is not permissible to pray by reading holy hadiths and hadiths, which are other products of revelation. However, it can be read outside of prayer for knowledge and tabarruk.
During the descent of the revelation, our Prophet (sallallahu 'alaihi wa sallam) passes into another realm from the realm we know; it was as if it was closing in our realm... It was leaving this realm and entering another bud. Although he has special equipment in this matter, he feels the weight of the revelation very seriously; he is experiencing the spiritual pressure of contact with the realm; he felt the difficulty in receiving the revelation.
Bukhari and Muslim narrate from Aisha (ra). He said:
"Haris bin Hisham said to the Prophet: "How is the revelation to you?
3. Gabriel (as) took the form of a boy or a human being and brought revelation to the Prophet (pbuh). Many Companions narrate that Gabriel brought revelation by taking on the image of Dihiye from the Companions in this way. This is the easiest and most painless form of revelation. (Neseî, faith, 6)
4. The angel brings revelation to the Prophet (pbuh) without being seen. Our Prophet heard a sound similar to the sound of bells. This is the most severe form of revelation. This form of revelation is peculiar to verses containing threats and promises. The Messenger of Allah (pbuh) describes this revelation as follows:
"Sometimes it comes with a rattle-like sound. That's the heaviest one to me." (Bukhari, Bed'ü'l-Vahy, 1/2; Muslim, Fedâil, 87) At the time of such a revelation, the Prophet (pbuh) would tremble, sweat and become uncomfortable. In a hadith narrated from Ibn Abbas, it is mentioned that the Messenger of Allah (pbuh) had difficulty in capturing the verses and moved his lips. Allah Almighty said to His Prophet, "Do not move your tongue in order to receive the revelation quickly, it belongs to us to collect it and to make your recitation stable. So, when the Qur'an is recited to you, you follow its recitation." (Doomsday, 76/16-18). After this verse was revealed, the Messenger of Allah (pbuh) would listen to Gabriel (as) and recite it like him after his departure.
5. It is the angel appearing in his original form and bringing and reciting Allah's command to the Prophet (pbuh). (Bukhari, Kitabu't- Tafsir, 53; Muslim, Iman, 280-287) Gabriel (as) brought revelations twice in this way. The first was at the beginning of prophecy. The Prophet (pbuh) fainted. The second was in the realization of the Mirac event. As evidence for this event,
"Indeed, he saw him another time next to Sidretu'l-Muntaha." (Necm, 53/12) verse can be mentioned.
6. It is the conversation of the Messenger of Allah (pbuh) with Allah while he is awake. There is no intermediary in such a conversation. This is the way that prayer is fard (see Muslim, faith, 279) The following verse can be mentioned regarding this way of revelation:
"God spoke to Moses or the addressee." (Nisa, 4/164).
7. Gabriel's revelation to the Prophet (pbuh) while he was asleep. It is rumored and noted that the Kevser Surah was revealed in this way. Vahy-i MetlüvVahyi Non-Metlüv (Read revelation and unread revelation) Hz. Most of the revelations that the Prophet (pbuh) received from the above-mentioned forms of revelation are verses, and some of them are holy hadiths and hadiths. In the 4th verse of the chapter of an-Najm: "He does not speak of his own will, it is nothing but a revelation that was revealed to him." has been commanded. Mıkdam b. According to the narration of Ma'di-Karib, Hz. The Prophet (pbuh) said:
"I was given the Qur'an and something like it along with it. Know well that what the Messenger of Allah made unlawful is like what Allah made unlawful..." (al-Hadith wal Muhaddisun, 12; Kurtubî, Tafsir , 75) ordered. Some Islamic scholars accepting this verse and hadith as evidence, They argued that it is not permissible for the Prophet (pbuh) to make ijtihad about his hadiths and that his sunnah should be considered as a revelation revealed by Allah. However, when the history of the sects is examined, it is seen that Hz. The Prophet (pbuh) would give a fatwa by ijtihad for the questions asked to him by revelation, or by his own opinion, and if there was a mistake in his ijtihad, Allah would correct his mistake through revelation. As a matter of fact, the ijtihad of the Prophet about the captives captured in the Battle of Badr was corrected in verses 67 and 70 of the chapter of Anfal. This shows that the ijtihad of the Prophet (pbuh) may be wrong (see Muhammad Abu Zahra, History of Sects, 21). Although the holy hadiths and hadith-i sharifs are the words of the Prophet (pbuh) through revelation and inspiration, and the second source of the shari'a, they are not at the level of verses.
The Qur'an, the hadith holy, and the description and characteristics of the hadith reveal what the revelation read and the revelation not read are: The Qur'an, through Gabriel (a.s) in Arabic words and true meanings. It is revealed to the Prophet (pbuh) as evidence that he is the Messenger of Allah and a maxim for people to find the right way with his guidance. It is the divine word that started with the chapter of Fatiha and ended with the chapter of Nas, has been passed down to us as a book through tawatur, and will be read from generation to generation without the slightest change, with the protection of Allah, and that human beings are incapable of producing the like of it.
Features of Revelation
a) It was revealed to the Prophet (pbuh) by means of Gabriel while he was awake or by means of other revelations while he was asleep.
b) Their words and meanings are from Allah,
c) His word is in Arabic,
d) It is worshiped by reading it both in prayer and outside of prayer,
e) Its shape and meaning are set by Allah,
f) It is haram for a person without wudu and in a state requiring ghusl to touch him.
g) A person who needs to make ablution cannot read it,
h) Reading each letter (with the intention of worship) has ten rewards, i) Certain parts of it are called verses and suras,
j) It is written in the mushaf,
k) It started with the chapter of Fatiha and ended with the chapter of Nâs,
l) It has come to your time in the form of a book through tawatur,
m) It has been preserved from generation to generation, without any change, under the protection of Allah,
n) Humans are incapable of producing the like,
o) It is not permissible to narrate it literally, without the wording.
With these features, the Qur'an creates revelation metulvü (revelation read). It is worshiped by reading it with the intention of qurbet, other than prayer and prayer. It is not permissible to pray by reading holy hadiths and hadiths, which are other products of revelation. However, it can be read outside of prayer for knowledge and tabarruk.
During the descent of the revelation, our Prophet (sallallahu 'alaihi wa sallam) passes into another realm from the realm we know; it was as if it was closing in our realm... It was leaving this realm and entering another bud. Although he has special equipment in this matter, he feels the weight of the revelation very seriously; he is experiencing the spiritual pressure of contact with the realm; he felt the difficulty in receiving the revelation.
Bukhari and Muslim narrate from Aisha (ra). He said:
"Haris bin Hisham said to the Prophet: "How is the revelation to you?
Our Prophet said, "It sometimes sounds like a rattle, and this is the hardest thing for me. Then the revelation will cease from me, and I will memorize exactly what was told to me... Sometimes the angel comes to me in the form of a human and tells me, and I memorize exactly what he said." (Bukhari, Bedü'l-Wahy, 1 ; Muslim, Fedail, 86-87)
After conveying these words of our Prophet (pbuh) about the revelation that came to her, our mother Aisha (ra) said:
"I really witnessed that revelation came to our Prophet on a day of severe cold. When the revelation was interrupted, his temples were sweating..." (see Tirmidhi, Menakib, 15)
The narration of Muslim from Ubade bin Samit is as follows:
"When the Prophet (pbuh) received a revelation, it would be very heavy for him, and the color of his blessed face would even turn pale." (Muslim, Fedail, 88)
Again, in a narration of our mother Aisha (ra): "When the revelation came to our Prophet, it would be very difficult for him." has been called. As a matter of fact, in the verse: "O Muhammad, it is true and not; we will leave a heavy word on you." has been commanded.
Zayd bin Thabit also said:
"I was writing revelations in the presence of the Prophet. he would make a heavy weight that I thought that my foot was broken and that I could not walk again due to the verses of the Qur'an that were revealed..." (Bukhari, Tafsir, 91, Jihad, 31; Muslim, Imare, 141-142; Abu Davud, Jihad, 19; Tirmidhi, Tafsir 5; Neseî, Jihad, 4)
Ahmad, Tabarani and Abu Nuaym narrate from Ibn Amr as follows. He said: "I said: O Messenger of Allah, do you feel the coming of the revelation?" I asked. The answer of the Messenger of Allah to me was as follows:
"Yes, the revelation comes to me, I hear it like the sound of a rattle and I am shaken violently. Then the shaking passes and I get fixed and I decide. comes, every time I think, "I'm sure I'm going to die this time!"
Bukhari, Muslim and Abu Nuaym narrate it from Yala bin Umayya. He said:
"When the revelation came to the Prophet, I took a good look at him. I saw that he was wheezing and his eyes and temples were reddened."
The narration of Ibn Sa'd from Abu Arva of Devs is as follows:
"I saw when the revelation came to the Prophet, he was on his camel. Due to the weight of the revelation, his camel was wobbled from side to side and was unable to throw its front legs. Sometimes he could not stand and collapsed on the ground, and sometimes he stood on his feet with his front legs straight. Our Prophet also smashed his temples. He was sweating."
Again, touching on this point, Ahmed and Beyhaki's narration from Aisha is as follows:
"When the revelation came to the Messenger of Allah, the camel on which they were riding would collapse to the ground due to the weight of the revelation. The Prophet and our notables would also sweat on their temples, whether it was a cold day."
Taberani's narration from Asma bint Amis is as follows:
"When the revelation descended on the Messenger of Allah (pbuh), he almost fainted."
Ahmed, Taberani, Beyhaki and Abu Nuaym narrate it from Esma bint Yazid. 0 said:
"When the Surah of Maida was revealed to the Messenger of Allah, they were on their camel and I was holding the camel's bridle. The front legs of the camel and not; were almost broken by the weight of the revealed surah." (www.sorularislamiyet.com)
You can find information about the works and techniques used in the writing of the book "Qur'an Kulliye" below.
30 FEATURES
1.Easiest to Read Arabic Calligraphy
The easiest to read computer calligraphy of traditional Turkish calligraphy, prepared by making it perfect in the computer environment...
2. Turkish Transcript (Reading)
By writing Turkish readings under the Arabic Word, you will no longer confuse the letters and the Tajvid Rules.
3. Interlinear Word Meal
In order for you to understand the message of the Qur'an in the best way, under each Arabic word, the words between the lines corresponding to that word...
4. Colored Tajvid Bases
You can read the Qur'an in the most accurate way according to its meaning by coloring all the tajweed rules in different colors. All tajvid rules such as Medler, idgham, izhar, ihfa, İklab, Kalkale, Bold letters will be your biggest helper in the correct and correct reading of the Qur'an by coding in Arabic letters and Turkish readings with special colors.
5. Elmaldi M. Hamdi Yazir Meal
prof. Dr. Mustafa Özel's; Elmalılı Hamdi Yazır's translation, simplified in the most perfect way with today's Turkish...
Thanks to the "Sound Coded Qur'an" application, which you can download free of charge to your smartphones, you can listen to the Arabic or the translation of the Qur'an from different memories.
7.Tajvid Color Chart
This shows the color codes of the tajvid rules that are specially colored for the Qur'an.
8. The Interpretation of Celalevn
Its interpreters are Celaluddin al Mahalli and Celaluddin es-Suyuti. It is 3 volumes. It has been released from solid publications. The meanings of strange words are shown, and the differences in recitation are noted.
Only the fiqh fatwas of Imam-i Shafii are included. Tafsir and hadith books written before it can be counted as the sources of tafsir. The tafsirs of Zamakhshari, Taberi, Razi, Beyzavi, Ebu Hayyan and the hadith collections of Buhari, Muslim, Tirmidhi, Ebu Davud and Hakim are the leading ones. Celâleyn Tafsir has the feature of a concise interpretation of wisdom. Especially mutashabih verses have been interpreted by commentators. In fact, some of these interpretations have been criticized and noted for being contrary to the predecessor interpretation. The most important feature of the tafsir is that it is explained in almost the same pattern used in the verse, in a way that reveals the meaning of the words and especially the meaning of the verse. In the tafsir, Israel, some unfounded news, some explanations that contradict today's scientific and notions and reason could take place.
9. Ibn Kathir Commentary
Ibn Kathir preferred the way of interpreting the Qur'an with the Qur'an, which is the most beautiful way of tafsir, and gave special importance to this. After giving a verse or a group of verses, he explains them in simple and understandable terms in terms of apparent meaning. After that, he first mentions the other verses that interpret these verses and points out the relationship between them. Afterwards, He narrates from the Prophet (pbuh), the companions and the notables of the followers, mentions different views on the interpretation of a verse, evaluates them, and makes choices among them. He distinguishes between the authentic ones and the ill or weak ones, together with their documents.
Ibn Kathir in this commentary of Ibn Jarir at-Taberi (d. 310/923). Ibn Abi Hatim (d. 327/938) makes many quotations from the commentaries of many exegetes before him, such as ibn Atiyya (d. 541/1147), and from Ahmad ibn Hanbal's Musnad in the field of hadith. However, weak narrations found in Tabari's commentary are not included in Ibn Kathir.
One of the most important features of Ibn Kathir's tafsir that makes it stand out among the narration tafsir is his sensitivity and note about the israiliyyat that many tafsir take. Israiliyyata has included it in his work just to criticize it and to indicate the sources of these news, and then to protect and warn Muslims from such rumors.
Its translation into Turkish with the name "Quran Interpretation with Hadiths" was also published in Istanbul.
10. Tabari Commentary j
Its original name is Câmi'ul Beyân fi Tafsir'il Qur'an. Its commentator is Imam ibn Jarir et Tabari. It is 6 volumes. Wisdom came out of publication. It can be defined as a narrative interpretation, it is a work that should be benefited from.
This work has been accepted as the first Qur'anic commentary and has been a source for many later commentaries. The work, which is a narration commentary, was created with narrations from Companions and followers such as Ibn Abbas, Said bin Cüneyt, Mujahid, Qatada, Hasan Basri, Ikrime and Dehhak.
11. Risale-i Nur Commentary
Risale-i Nur has been widely described as a "contemporary exegesis". Since it is based directly on the Qur'an and explains in detail some verses of faith, this description reflects and notes a truth.
However, Risale-i Nur differs from the usual tafsirs both in terms of its composition and its style of explanation, as well as some parts of the Collection and notes (such as the Nineteenth Letter, Twenty-Ninth Lem, Nineteenth Word, generally lamentations and defenses) and other sciences. constitute the works that can be considered in its branches. For example; It will be easily understood at first glance that Işârâtü'l-i'câz and Sünuhat are not works that will fall under the same classification.
Another aspect of the Risale-i Nur, which is at least as important as tafsir, is about the science of kalam. Perhaps it would be more correct to consider the majority of the corpus within the science of kalam. In the remaining sections, especially in the appendices, the service
bets on methods constitute a significant weight.
When compared with the history of kalam and classical kalam works, it will not be difficult to see that Risale-i Nur has developed a brand new style in this field and even broke new ground. In fact, the Risale-i Nur author clearly expresses this issue in various parts of his works.
Risale-i Nur is a corpus that is presented for the benefit of humanity by explaining the truths of our holy book, the Qur'an, which is the guide of millions of people in every century, in a rational and objective way, away from subjective theories and opinions.
Risale-i Nur is a luminous interpretation of the verses of the Qur'an. It is blessed with the truths of faith and tawhid from beginning to end. Every class, from the commonest to the most sophisticated, is prepared according to the understanding of the people and is equipped with positive sciences.
Risale-i Nur fully responds to the needs of the century. It satisfies the mind and heart. His delusional convinces the skeptics. It compels even the most stubborn philosophers to surrender. Risale-i Nur eliminates all resentments that come to mind. It explains the levels of faith from particles to the sun and not. It proves the divine unity and the truth of prophethood.
Risale-i Nur, from the layers of the earth and sky, the talk of angels and spirit, the truth of time, the occurrence of the resurrection and the hereafter, the existence of heaven and hell, the nature of death; Intellectually, scientifically and logically, it proves all the issues of faith that can come to mind, up to the source of eternal bliss and bitterness, with the most definitive proofs... It encourages positive sciences. It convinces the mind and heart with definitive proofs and removes curiosity.
12. Siret-un Prophetic Jibiji
Siyer means "attitude, action, lifestyle, situation, state, morality" in the dictionary. In time, only St. It was used in the sense of the life of the Prophet, and it became a name for the works written for this purpose. Among the Muslims, The need to determine the life of the Prophet Muhammad (saas) in all its aspects emerged in the very early stages of Islam.
The first Turkish siyer was written by Erzurumlu Kadı Mustafa Darîr in 790/1388 in Egypt. Sîretü'n-Nebî, XIV. It was written in the 16th century, it served a lofty goal of supporting the Turkish people spiritually and aimed to unite and notify around the love of the Prophet.
Sîretü'n-Nebî, Turkish language and literature and sociology of literature in terms of showing the state of Turkish at the time it was written; It is an important source for social history studies in terms of showing and noting the social sensitivities of the period in which it was written.
Sîretü'n-Nebî has been presented to the benefit of today's people; It has been simplified and republished by two different authors based on different copies. (M. Faruk Gürtunca, Kitab-ı Siyer-i Nebi, The Life of Our Prophet, l-ll, Ülkü Publishing House, Istanbul 1963. Darîr, Erzurumlu Mustafa Darîr Efendi, Siyer-i Nebi, (Prepare for Publishing and note; side: Selman Yılmaz) ), l-ll, Darulhadis Publications, Istanbul 2004.).
13. Riyazus Salihin
Imam Nevevî's Riyâzü's-sâlihîn is one of the leading hadith books that have a priority in our nation's religious culture. Because, after the Sahih-i Bukhari Concise Tecrîd-i Sarîh Translation and Commentary in Republican Turkey, the second hadith book translated into our language by the late Hasan Hüsnü Erdem and Kıvâmüddin Burslan and published by the Directorate of Religious Affairs was Riyâzü's-sâlihîn. The work, which has been used for many years by means of this translation, has gained a few translations in recent years and a short annotation based on the translation information from its commentary named Delîlü'l-fâlihîn due to its popularity.
This valuable work, which draws attention with its rich content and perfect arrangement, has always kept its day and note; with scientific publications in the style of explaining the words more in other Islamic countries. In many Islamic countries, besides being read in the curricula of religious education institutions at various levels, it has a wide range of usage and notes, especially as an indispensable handbook for preaching and guidance activities.
14. Hadith Sharif
It tells the authentic hadiths about the chosen subject.
15. Hadith Qudsi
The Qudsi Hadiths Magazine published by Madva publications are the holy hadiths collected from Buhari, Muslim, İbni Mace, Ebu Davud Tirmidhi, Nasai and Muwatta. It was prepared by a committee by "Daru'l-Kütübi'l- Ümiyye" and contains 400 numbered hadiths. It is published in two volumes.
As it is known, Qudsi Hadiths are the second source of Islamic Sharia. Its meaning is from Allah Celle Şanuhu and its wording belongs to our Master, our Prophet. In this respect, it is one of the serial proofs that comes before the Hadith-i Sharifs after the Qur'an, that other Hadiths (Hadith-i Prophet) are mentioned after the Qudsi Hadiths.
The reason why some hadiths are called holy is because the meanings of these hadiths are attributed only to Allah. According to what is written in et-Tarifat, 'Hadith-i Qudsi: 'It is a hadith that the Almighty Allah conveyed to the Prophet (pbuh) the meaning of inspiration or sleep. The Messenger of Allah expressed this meaning in his own words. The Qur'an has a higher rank, because its wording was also revealed and noted through revelation, that is, it was sent down from the Presence of Allah.
This is different from the Holy Qur'an. Because the Qur'an was sent down through Gabriel, the Spirit of Faith. In addition, its wording is recorded with its wording in lehv-i mahfuz. It was definitely transmitted to people by means of tawatur (through large groups and protected from all kinds of doubts). This tawatur took place in every period and every moment. The source of all the Qudsi hadiths mentioned are the following hadith books:
1. Leader of Muhaddiths, Sahih of Muhammadu'bnu Ismail al-Bukharin,
2. The Sahih of Abu'l-Huseyn Muslimu'bnu'l-Haccac al-Kuseyrim an- Neysa-burî,
3. The Mosque of Abu Isa at-Tirmidhi,
4. The Sunan of Imam Abu Dawud as-Sicistani,
5. The sunan of Imam Abu Abdirrahman Ahmadu'bnu Shu'ayb an-Nasai,
The Sunan of the 6th Imam ibn Mace al-Qazvin,
7. Muvatta of Imam Malik,
16. Tezkiyetun Nefs
Islamic scholar, philosopher, mystic and professor of the Great Seljuk State. It is a work of Ghazali, who is thought to be of Persian origin. The purification of the soul has two different meanings: The first is to clear one's self, not to dust it, to cover up its faults, and even to show them as virtuous if one can. And also: "Indeed, the one who purifies himself has attained salvation." (Şems, 91/9) there is the nafs purification encouraged in the verse. Our scholars explain this as the purification of the soul from evil, that is, the purification of the soul from shirk with belief, from sins with taqwa and increasing this purity with good deeds.
17. Therapies of the Qur'an
Hz. They are explanations in the nature of prescriptions for the treatment of various diseases with the Sunnah of the Prophet Muhammad (saas) and the Qur'an.
From creation to the present, the most perfect and superior prophets in the history of humanity, calling humanity to eternal happiness and the purpose of creation, and having their names written on the most honorable pages of history, are introduced and their life stories are given.
Each of the prophets, who struggled to lead a life in the direction of Allah's will in individual and social life, faced the hostility of the people of disbelief. The unbelievers stood before every prophet and became enemies to them in the name of their perverted beliefs and immorality. However, despite all the evil done to them, the prophets exerted superhuman effort to fulfill this important task that Allah had given them, and showed that they could endure all kinds of troubles for the sake of their beliefs, and sacrifice everything, including their lives, when necessary.
Esbab-i nüûl. Tafsir is the branch of science that investigates the reasons for the descent of verses or suras.
This expression, which means "reasons of descent", means Hz. It is used to express the event, situation or question that took place during the prophethood of the Prophet (pbuh) and led to the revelation of one or more verses or a chapter of the Qur'an.
Asbâb-ı nüûl (esbâbü'n-nuzûl) is a term only related to verses, and the special reasons that caused the Messenger of Allah to make a statement or act on any subject are called esbâbü würûdi'l-hadîth.
First of all, since the asbâb-i nuzûl is a discipline entirely related to narration, the general conditions sought for the authenticity of hadiths in hadith method are also valid in this regard. Because the reason for the revelation of any verse can be known through the narration of one or more Companions who witnessed the revelation of the verse and determined the situation that caused it.
Not all verses of the Qur'an were revealed due to specific and concrete reasons. and Acirc; scholars have determined that there are reasons for the descent of only about 500 verses. states that it is necessary to search for it in its own content and meaning. (Mukaddime fi ukûli't-tafsîr, p. 10)
Accordingly, most of the verses were not revealed due to a special event, subject, and therefore for a specific reason, but were generally revealed with the aim of informing, educating, enlightening, directing or warning people about the issues they needed. Thus, although it cannot be thought that any verse of the Qur'an was sent down without a reason and without wisdom, the term asbab-i nuzûl is used especially for verses that were sent down for a specific reason.
Esbabı Nüzül (15 Volumes), The Reasons for Descent of the Qur'anic Verses and their Commentary, translated and published by Hasan Tahsin Emiroğlu. In this book, not only the reasons for the revelation of the verse are written, but also the translations and interpretations of the suras and verses.
These are the lessons and advice that tell about the events that took place in the period of the prophets and prophets or the local people.
Its main theme is selections from hadiths related to medicine and health.
22. Tibb-ul-Nabawi
"Tıbb-ı Nebevi", verses of the Qur'an and Hz. It is the name given to the advice and practices related to medicine arising from the hadiths of the Prophet Muhammad (saas), his life and the things he allowed to be practiced. This information is included in the sections titled "Kitâbü't-Tıp" of the 6 most important hadith books known as Kutub-i Sitte. Later, some writers prepared separate books by gathering the information in this chapter and notes together and gave the name "et-Tıbbu'n-Nabawi" to these works they wrote in Arabic. The oldest known of these works is the work of Ebu'l-Kasım en-Nişâburî. In addition, although many works have been written, notably the works of Dinâverî, Zehebî, Suyûtî, Ebu Nu'aym el-Isfahant, the most famous of them is the work written by Ibn al-Qayyim al-Cevziyya in the 14th century. M. Hamidullah, Brockelmann (GAL) and Kâtip Çe and not;lebi (Keşf'üz-Zünûn) reported the existence of more than ten Tıbb-ı Nebevî books written in Arabic (E. İhsanoğlu claimed that these books were more than twenty), he also stated that there are also Persian, Urdu and Turkish Nebawi books (1/15; 2/16; 3/5;7; 11/94; 14/34; 15/11-808).
23. Asma'ul Husna
ESM ve Acirc;Ü'L-HÜSN ve Acirc;: Beautiful names of Allah Almighty.
The world we live in, the heavens, the stars, the moon and the sun are all realms. All these realms are in harmony. This is a manifestation of the Lord attribute of ve Acirc; Allah. Setting the rules of the order in the world and keeping the beings alive in harmony is also a requirement of the attribute of the Lord. Our birth, growth, death,
Sublimity, morality, discipline and perfection are all reflections of the attribute of lordship. The sight of the eye, the attainment of the mind, all works and actions, being and becoming are manifestations of the attribute of the Lord. Without it, there is no movement or thought.
Allah has many beautiful names that are mentioned both in the Qur'an and in the hadiths. The meanings of these names. It is explained in this book with the explanations of Alaaddin Başar.
24. Dua J with Esma'ül Hüsna
In addition to explaining the beautiful names of Allah, examples of prayers and dhikr with Allah's beautiful names are also given.
25. History of the Prophets j
This work by Prof. Dr. Published by İsmail Yiğit, Kayıhan Publications.
In this meticulous study, the prophets who were the most perfect and superior in the history of humanity, who called humanity to eternal happiness and the purpose of creation, who had their names written on the most honorable pages of history, are introduced and their life stories are given.
Each of the prophets and prophets who struggled to live in accordance with the will of Allah in individual and social life, faced the hostility of the people of disbelief. The unbelievers stood before every prophet and became enemies to them in the name of their perverted beliefs and immorality. However, the prophets exerted superhuman effort to fulfill this important task given to them by Allah, despite all the evil done to them. they had shown.
26.Şemail-i Muhammedi
The Schemail of Our Prophet, Damla Publishing House, 3 Editions, Prof. Dr. Published by Ali Yard.
Hz. It is a duty for every Muslim to recognize the beautiful qualities of the Prophet Muhammad (saas) and to take him as an example. The word shamail derives from "shimaT. This word has meanings such as "character, disposition, demeanor, behavior, and attitude". Although the word shamail had broader meanings at first, it became specialized over time and changed the way our Prophet (saas) lived. It has turned into a term that expresses the details and personal characteristics of the person.
It shows in which verses and suras certain topics in the Quran are in alphabetical order.
29.Colorful Tajvid Description »
Tajvid rules that are specially colored for this Qur'an are a true guide.
30. I'm Learning Tajvid
Resource guide explaining all Tajvid rules.
In 2002, the foundations of Islam were laid in order to explain the true Islam and the righteousness befitting Islam to people with convincing methods. Continuing its broadcast life with a test broadcast until the middle of 2003, Islam with Questions started the same.
Islam with Questions, which became a research center where hundreds of daily questions were answered until 2006, started to broadcast in English and German as of 2006, and in Russian and Azerbaijani in 2008, after meeting millions of people online during this period. It is currently in preparation for broadcasting in different foreign languages.
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1. PROMISE
BISMILLAH is the beginning of every good. This blessed word, as well as the mark of Islam, is the language and spirit of all beings.
Bismillah is a great, inexhaustible power, a great, endless blessing. And the most definitive proof to the magnificence of Basma-le is that, like Imam-i Shafii (r.a.)
great mujtahids said: "Although Basmala is only one verse, it was revealed one hundred and fourteen times in the Qur'an." Here, Bismillahirrahmânirrahîm became the title and translator of this secret, since it is the index of Fatiha and a concise summary of the Qur'an. Whoever takes this title can walk in the layer of mercy. And the one who makes this interpreter speak learns about the mystery of mercy and sees the abundance of mercy and compassion.
This word is like the sun. That is, the sun shows itself just as it shows others, it does not need another sun, it does the same task it does to others; A second one is not needed. Yes, it is such an independent light that it is not connected to anything. Even the car and mecruru (letters and connections) of this light do not need anything. However, it is related to one of the verbs that are literally or customarily known or destined. as well as actual names. These de facto nouns have many variants such as Gaffar and Razak, Muhyi and Mümit.
In the dictionary, the word name means height according to one view, and a sign and indication according to another view. Regarding the word name, Kurtubî says, (The meaning expressing height is stronger.) (Kurtubi. Al-Jamili li Ahkamüî Kuran, vol. 1. p. 100.), the plural of the name is esma. As a matter of fact, Allah (swt) has called it (Asma-ul Husna) (the most beautiful names) in the Qur'an. The ba in Bismillah refers to a verb that is appropriate and memorized according to its place. Any writer, taking the pen in his hand, said (Bismillah), his intent is (I am writing with the help of Allah's name); The person sitting at the table said (Bismillah) before starting the meal, what he meant is (I eat with the help of Allah's name). Similarly, when recited at the beginning of any work (Basmala), it also expresses a verb suitable for that work.
The Messenger of Allah (saas) also states, "If every good deed is not started with basmala, no good will come of it." Qurtubi says the following about basmala: (Because the word Bismillah is used a lot, it is read as (Bismillahi) instead of reading it in the form of (bi name), but the verse (ikra bi name Rabbike) (read with the name of your Lord) is written with alif for I, which is rarely read. ) (Kurtubi ibid. C 1 P 99 Fahreddin Razi. Mefâtihu'l Gayb, Vol. 1, P. 83.)
Allah is the unique name of the holy Self whose existence is obligatory. For this reason, it cannot be given to anyone other than Him.
2) Ibn Kathir, (The word Allah, whose name is said to be azam, is the realm of the Lord, that is, the mark. Regarding the Name of Allah, which is characterized by all adjectives, in the Qur'an (0, he is such a God that there is no God but Him. (0) He is the sole owner of property and kingdom. He is pure and free from everything that causes shortcomings. He is the very essence of peace and security.
He is the one who gives security...) (Hashr: 23). All the nouns mentioned here are like the adjectives of word-jalaal. The name of Allah has not been given to anyone other than Him.) says Qurtubi. (The name Allah is the greatest name of the Self, who is free from all imperfect attributes. The greatest name that gathers the attributes of both Godhead and Lordship and expresses that he is alone in his existence is Allah (cc). (cc) exists.) (Kurtubi, Tafsir c i p 102).
The word Allah does not derive from any root and is the unique name of Allah Almighty. As Abu Hayyanin said, most of the scholars are of this opinion. Some scholars are of the opinion that the word Allah is a noun derived from a root. (Abu Hayyan, Bahri Muhit. C. 1.S. 14) According to Ibn Cevzi, (Scholars disagreed on the wording, which is the name of Allah.
Some say it is a common name, some say it is a non-common name. There are two views on this subject from Nahiv scholar and scholar Halil. It is said that one of them is a partner and the other is not a partner. It is stated that the word Allah is derived from the root (divine), which means worship. According to some scholars, it is derived from the root (veleha), which means astonishment and the note. Because the hearts of the servants incline towards Allah (cc) and are amazed by Him. . Zadül-Mesir, C. 1, P. 8.)
The truth is this: The word Allah is not taken from any root. It is a name unique to Allah's (cc) holy Essence. No entity has been named by this name. Therefore, the word Allah has no plural. (Ibn-i Hayyan. Ibid. C. 1, P. 14. Qurtubi. I. C. 1, P. 104.)
The names Rahim and Rahman are the names of the Almighty Allah (cc) and are derived from the root (Mercy). According to some scholars, these two names are among the unique names of Allah Almighty and did not derive from any root. (Muhammad Ali Sabuni, Ahkam Commentary, Shamil Publications: 1/13-14)
Basmala is Bismillahirrahmanrâhîm. (I start with the dhikr of Allah's name, waiting for the help of Allah Almighty, who is greater and exalted above all else, in all my affairs. Because Allah (swt) is omnipotent.)
Ibn Jarir-i Tabari says: (Allah (swt) whose remembrance is exalted, whose names are holy, certainly taught his Messenger Muhammad (saas) to read the most beautiful symbols at the beginning of every act and speech. This teaching has been a way to respect and note for all the servants of Allah Almighty. Basmala , it is said at the beginning of all speeches, letters, books, briefly all works. In fact, when a person says Bismillah at the beginning, he/she expresses what he/she started. When he utters the Basmala, if this recital was done without grinding for a while, what will he do to stand up? , whatever he will say, his wish is revealed at the beginning of the Basmala, (ibni Cerir i Taberl, Camlül-Beyan fi Tefslrül-Kuran Muhammed Ali Sabuni, Ahkâm Tafsiri, Şamil Publications: 1/14.)
What makes this boundless universe lively is mercy. And what illuminates this dark being is, of course, mercy again. . And it is, once again, mercy that disciplines the creatures that are rolling in this endless need. And just as a tree with all its staff - its fruit, turns the whole universe towards man and makes him look at it in every direction and rushes for his help, it is, for sure, a mercy. And what fills, illuminates and enlivens this endless space and the empty and still world is, in hindsight, "met.
Since mercy is such a powerful and attractive, lovely and merciful truth. Say Bismillahirrahmânirrahîm, cling to that truth and get rid of the cruelty and the pains of endless need. Approach the throne of the Sultan of Eternal and Eternal, and be a gentleman and friend to that Sultan with the compassion, intercession and light of that mercy.
Yes, there is such a mercy and coin-i-ehadism on the face of the ground, there is such a coin-i mercy in the face of the spiritual nature of man that there is such a coin-i mercy in the face of the globe-i earth and coin-i specialist in the universe. nothing less than mercy. ve Acirc;deta, the irony of a thousand and one names, has a community like a dot-i mihrakiye. Whoever finds this mercy finds an eternal, inexhaustible treasure of light. The only way for him to find that treasure is that of the Messenger of Allah, who is the brightest example and representative of mercy and the most eloquent language and proof of that mercy, and who is described in the Qur'an with the title of Mercy li'l-ve Acirc;lemîn. It is sunnah and vassalage. And if this is the means of the mercy that is li'l- ve Acirc;lamîn, it is salawat.
Just as the most precious diamond and doorkeeper of the treasure-i mercy is Ahmediye, his first key is Bismillahirrahmanirrahîm. And one of the easiest keys was salawat.
