LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ

TASATTUR – COVERING - 1

 

اَلَّذِى جَعَلَ لَكُمُ اْلاَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً 1 Consider this: by describing the vastness of As-Sâni’s Qoudrah, this indicates that it is spurring [the people] on to ‘ibâdah, and by mentioning His favours encouraging [them]. It is as though saying: "O man! The One who subjugates the earth and samâ' to you deserves your ‘ibâdah."

It also indicates man's fadhîlah and his high worth and his nobility in Allah's sight,…” Signs of Miraculousness ( 176 )

 

“Also, since we see with our eyes and understand with our minds that man is the final and most comprehensive fruit of the tree of the universe.. and in respect of the haqiqah of Muhammad ‘Alayhissalâtu Wassalâm is its original seed.. and the âyah al-kubra2 of the Qur'an of the universe.. and he is its âyah al-kursî bearing al-ism al-â’dham.. and the most honoured guest in the palace of the universe.. the most active functionary empowered over the other inhabitants of the palace.. the official charged with overseeing the income and expenditure, and the planting and cultivation of the gardens in the quarter of the earth in the city of the universe.. and is its most noisy and responsible minister, equipped with hundreds of sciences and thousands of arts.. and an inspector and sort of khalîfah of the Monarch of Pre-Eternity and Post-Eternity, under His close scrutiny, in the region of the earth in the country of the universe.” The Rays ( 238 )

 

“And since just as the universe's Owner has chosen the earth from the universe, and man from the earth, and bestowed on him a high rank and importance…” The Words ( 116 )

 

“Just as Janâb-i Haqq clothes His creatures with rûhs, other than man, with fitrî garments, to clothe men who are bared of artificial clothes at the arena of rising from the dead and assembling for judgment with a fitrî garment is the requirement of the Name of Hakîm. In the world, the hikmah of artificial clothes is not restricted to preserving from the heat and cold, and adornment and covering the awrah; rather an important hikmah of it is being an index or a list that indicates man's disposal over the other species, and his relationship with them, and commandership over them. He might otherwise have been clothed with an easy and cheap fitrî garment. For if it is not this hikmah, man who wraps and wears various rags on his body becomes a laughingstock in the view of conscious animals and in comparison with them; he makes them laugh in a ma’nawî manner. In the arena of the rise from the death and assembly for judgment, that hikmah and relation will not be present, so the list should not be present either.” The Twenty-Eighth Letter/The Eighth Matter which is the Eighth Risale/4th Subtle Point/Fourthly

 

The Sunnah as-Saniyyah is adab. There is no matter among them beneath which a nûr, and adab, is not to be found. Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm decreed اَدَّبَنِى رَبِّى فَاَحْسَنَ تَاْدِيبِى , that is: "My Rabb bestowed me adab beautifully and instructed me of the adab" Yes, one who studies the Prophet's biography and knows his Sunnah as-Saniyyah will certainly understand that Janâb-i Haqq gathered together in His Habib3 all the varieties of adab. One who gives up the Sunnah as-Saniyyah abandons adab. He verifies the rule, 4 بِى اَدَبْ مَحْرُومْ بَاشَدْ اَزْ لُطْفِ رَبْ and falls in non-adab in a way that causes him the loss.”

Question: How can there be adab in the face of al-‘Allâm ul-Ghuyûb, Who sees and knows everything and from Whom nothing can be hidden? Situations which cause shame or embarrassment cannot be concealed from Him. One sort of adab is tasattur, that is veiling the states which cause to disgust. But nothing can be hidden from the sight of al-‘Allâm ul-Ghuyûb.

The Answer:

Firstly: Giving it the greatest importance, As-Sâni’ Zuljalâl wants to show His art as beautiful; He veils detestable things; and He attracts attention to His ni’mahs by decorating them. So too, He wants to show His creatures and ‘abds as beautiful to other conscious beings. Their appearing in ugly situations is a sort of rebellion against His Names like Jamîl, Muzayyin, Latîf, and Hakîm, and is contrary to adab. Thus, the adab of the Sunnah as-Saniyyah is to assume a manner of pure adab within the bounds of As-Sâni’ Zuljalâl's Names.

Secondly: As a doctor, a doctor may examine the most private member of a non-mahram, and if necessary it may be shown to him, and this may not be said to be contrary to adab. Indeed, it may be said that the adab of medicine requires this. But the same doctor may not look to those non-mahram through his title of manhood, or under the name of hoja or preacher, and adab cannot issue a fatwa permitting it to be shown. To show it to him in such a way would be a lack of hayâ.

In just the same way, As-Sâni’ Zuljalâl has numerous Names, and each Name has a different manifestation. For example, just as the Name of Ghaffâr requires the existence of sins and Sattâr, the existence of faults, so too, the Name of Jamîl does not wish to see ugliness. Names pertaining to Jamâl and Kamâl like Latîf, Karîm, Hakîm, and Rahîm require that beings be in the most beautiful form and best possible situations. And those Names pertaining to Jamâl and Kamâl want to display their beauties in the view of Malâikah, rûh beings, jinn and man through the beautiful adab and fine conduct of beings. Thus, the âdâb of the Sunnah as-Saniyyah are the signs of this elevated âdâb, and its principles and samples.”  The Eleventh Flash-Seventh Subtle Point

 

“The world is going through a ma’nawî crisis. The sickness, a dark disaster of death and plague continues to spread throughout the world born in western civilization in which its ma’nawî pillars have been shaken. What kind of solutions are there for the Islamic community so that it can prevent this contagious disease? Does the solution lie in the rotten, putrid and dispersed formula of the West? Or is the solution to be found in the fresh principles of îmân amongst the Islamic communities. I see the great leaders in a state of ghaflah. The decayed pillars of kufr cannot hold the fort of îmân. That is the reason why I have dedicated all my time on îmân.

They do not understand the Risale-i Nur or do not want to understand it. They think I am a hoja of a madrasa sunk in a scholastic swamp. I have studied all the positive sciences, including present-day sciences and philosophy and I have resolved the most complex issues on this matter. I even published a number of books on these topics. However, I do not know these games of logic. Neither do I care about the deceptions of philosophy. I express matters about the community’s domestic life, its ma’nawî existence, its conscience and its îmân. Since the Islamic communities main pillar is the Qur’an which lays the foundation of tawhîd and îmân, I speak only of this. The day this is shattered, there will be no community.

They say: “Why did you irritate these people?” I am not aware. There is an enormous fire in front of me. The flames are reaching the skies. It is my child burning in this fire; it is my îmân engulfed in flames. I am running to save my îmân and to extinguish that fire. If there is somebody who wants to trip me on the way and my foot gets tangled; how important is this? In comparison to this enormous fire, what value can this little hindrance have? Narrow thoughts! Narrow views!

Do they think I am an arrogant man working only to save his own nafs? I have sacrificed my world and my âkhirah for the salvation of the community’s îmân. All my life for eighty-odd years I have not had any worldly pleasure. My whole life was spent on battlefields, in prison camps, in the federal penitentiary and in high courts. There is no hardship or pain that I have not endured. I was treated like a savage at the Military Courts and was exiled from one place to another like an outcast. I was restricted from seeing anyone for months in prisons of this country. I was poisoned on many occasions and I was subjected to an array of scorn. At times, I would prefer death a thousand times more than life. If my religion did not forbid me from suicide, today Said would have already rotted beneath the soil.

My fitrah cannot stand abasement and insults. The honour and heroism of Islam strictly prohibit me from such states. When I fall into this state I do not care who is in front of me; it can be the most oppressive dhâlim or even greatest enemy commander, I will not allow them to abase me. I will launch his dhulm and his savagery back to his face. They can throw me into dungeons or take me to the gallows; it is of no importance. And that is what happened- I went through all of this.” Biography ( 667-668 )

 

“I say this to the Appeal Court that “which convicts someone who expounded (tafsir) Qur'anic âyahs which in each century for one thousand three hundred and fifty years have acted as sacred, true Ilahî principles in the social life of three hundred and fifty million Muslims, and expounded (tafsir) them relying on the consensus and affirmation of three hundred and fifty thousand Qur'anic tafsirs and following the beliefs of our forefathers for one thousand three hundred years,” If there is any justice on the face of the earth, it will quash this decision and abolish it, I exclaim, the deaf ears of this century can hear too. Is it not a denial of Islam and a betrayal of our millions of religious and heroic forefathers to convict, because he expounded (tafsir) those âyahs, someone who according to reason and learning does not accept certain European laws applied temporarily due to certain requirements of the times and who has given up politics and withdrawn from social life, and is it not to insult millions of Qur'anic tafsirs?” The Rays ( 445 )

 

“They also wrote that "a person is guilty of irtijâ’ if he calls bid’ah, dhalâlah, andilhad, the reforms, such as the closure of the takkas5 and zaviyes6 and the madrasas; the acceptance of secularism; the establishment of nationalist principles instead of Islam; the wearing of the hat; the banning of tasattur; the enforced use of the Latin alphabet in place of the Qur'anic alphabet; the adhan and iqâmah being recited in Turkish; the prohibition of religious instruction in schools; the recognition of equal rights for women and in inheritance; and the abolition of polygamy."

Unfair committee! The Qur'an of Miraculous Exposition has every century been the sacred, samâwi guide of three hundred and fifty million people, the programme of all their happiness, and the sacred treasury of the life of this world and the âkhirah. If it is possible to deny numerous of its sarîh âyahs, which do not bear interpretation, about the tasattur, inheritance, polygamy, dhikr of Allah, instruction in ‘ilm of religion and its dissemination, and the preservation of the shaâ’er, and to make guilty the crimes of all the Islamic mujtahids and all the Shaykhs al-Islam, and if you can annul the passage of time, quash the numerous court acquittals, and the legal pardons, and abolish confidentiality and the private side of things, and freedom of conscience and freedom of thought, and intellectual and scholarly opposition, and remove them from this country and its governments, you can make me guilty of these things. Otherwise, in the court of haqiqah, haqq and justice, you will be awesomely guilty!” The Rays ( 428 )

 

Concerning Tasattur

While being the Second and Third Matters of the Fifteenth Note, in consequence of its importance it has become the Twenty-Fourth Flash.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

يَا اَيُّهَا النَّبِىُّ قُلْ ِلاَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلاَبِيبِهِنَّ7

to the end thereof... This âyah orders tasattur. As for the dissolute civilization, it opposes this decree of the Qur'an. It does not consider tasattur appropriate to fitrah, it says: “It is slavery”. {Part of the defence that is written to the Appeal Court, which opposed the Court and silenced it: "I say to this court of law that if there is justice on the face of the earth, it will surely refute this unjust decision and quash this judgement which convicts a man who has expounded as a tafsir a most sacred, true and right Ilahî principle of the social life of three hundred and fifty million people for one thousand three hundred and fifty years, through relying on the confirmation and consensus of three hundred and fifty thousand tafsirs and following the beliefs of our ancestors passing through one thousand three hundred and fifty years!..." }

The Answer: We shall explain only four of the many hikmahs which indicate this decree of Al-Qur’an Al-Hakîm is entirely appropriate for the fitrah and opposite of it is contrary to the fitrah.

FIRST HIKMAH:

Tasattur is appropriate for the fitrah of women and their fitrah requires it. For, since women are weak and delicate according to their creation, and they are in need of a man's protection and help for themselves and for their children whom they love more than their own lives, they have an inclination in their fitrah to make themselves loved and not loathed, and not to be subjected to detest.

Also, six or seven out of ten women are either old or ugly that they do not want to show their old age and ugliness to everyone. Or they are jealous; they do not want to be uglier in comparison with those who are more beautiful than themselves, or they fear aggression or being accused; they want tasattur by fitrah so as not to suffer assault, nor to be accused of treachery in the eyes of their husbands. Even if noted carefully, those who mostly hide themselves are the elderly ones. And out of ten women, only two or three may be found who are both young and beautiful and are not embarrassed at displaying themselves.

As it is known, one is embarrassed by the looks of men of those that she does not like or detests, is affected. Indeed, if there are two or three out of ten men whose looks are liked by a beautiful woman dressed immodestly, she detests seven or eight of them. Also, since a beautiful woman, whose morality is not corrupted and who is not putrefied, is sensitive and quickly affected, she will certainly be embarrassed by the poisoning dirty looks, the effects of which have been physically experienced. We even hear that in Europe, the place of immodest dressing, through being annoyed from this attentive look, many women complain to the police, saying: "These lows are pressing us by their stares." This means that civilization's abrogation of tasattur is contrary to fitrah. And together with the Qur'an's command of tasattur being appropriate for the fitrah, with tasattur, it saves women who may be the mines of compassion and worthy eternal companions from decline, abasement, ma’nawî slavery and misery.

Also, women have the fear and timidity from strange men by fitrah. As for the fear, it requires tasattur by fitrah. For, not only suffering the heavy load of a child with difficulty for eight or nine months, which exceedingly renders the eight or nine minutes illicit pleasure bitter, but there is also the possibility of suffering the calamity of that eight or nine minutes illicit pleasure due to the tarbiyyah of a child for eight or nine years as well, without a protector. And since this happens frequently, their fitrah exceedingly fears from non-mahrams intensely and their natural disposition wants to avoid them. Their weak creation commands and strongly warns not to excite the appetites of non-mahrams and not to give any opportunity for their aggression. And, it shows that a shield and fortress of theirs is their jilbâb.

As I heard, the bare-legged wife of a high worldly ranked man being molested in the centre and capital city of government, in the bazaar, in the daytime, in front of everyone, by an extremely inferior shoe-painter, gives a slap to the shameless faces of those who are against tasattur!

SECOND HIKMAH:

The extremely essential and intense relationship, love and connection between men and women are not only based on the needs of worldly life. Yes, a woman is not a life-companion to her husband only particular to worldly life. Rather, she is also a life-companion in eternal life. Since she is also her husband's life-companion in eternal life, she surely should not attract the looks of others to her beauties beside her husband, her eternal friend and companion, and should not offend him and make him jealous.

Since in consequence of the mystery of îmân, her mu’min husband's connection to her is not confined to worldly life and his love is not only animal, temporary and restricted to the time of her beauty, rather he is attached with the true and earnest love and respect in terms of her being his life-companion in the eternal life. And he bears that earnest love and respect for her, not only during her youth and at the time of beauty, but also at the time of oldness and ugliness. Certainly, in return for this, she too, especially appropriating her own beauties to his regard alone and restricting her love only to him are the requirement of humanity. Otherwise, she would gain very little and lose very much.

According to the Sharî’ah, the husband should be equal to the wife, that is, they should be suitable for each another. The most important aspect of this equilibrium is at the point of being religious. Happy the husband who sees his devoutly religious woman and imitates her, and he becomes pious in order not to lose his companion in the eternal life.

Fortunate the woman who sees her devoutly religious husband and enters taqwâ to not to lose her eternal friend. 8

Alas for the man who enters dissoluteness, which will cause him to lose his sâliha woman eternally.

How unfortunate that woman, she does not follow her muttaqî husband and loses her blessed eternal friend.

A thousand alas for those unfortunate husband and wife, they imitate the fisq and dissoluteness of each other. They help one another to be thrown to the fire!

THIRD HIKMAH:

The happy life of a family continues through mutual trust between husband and wife, and sincere respect and love. Lack of tasattur and immodest dress destroy the trust and spoil mutual respect and love. For out of ten women, who have the immodest dress, only one does not try to make herself liked by strangers because she does not see any better one than her husband. Nine of them see others better than their husbands. And only one out of twenty men does not see a more beautiful one other than his wife. Then, besides the true love and mutual respect fading, it may cause to awake an extremely ugly and extremely base feeling. It is as follows:

By fitrah, man cannot bear a lust feeling towards his mahrams like his sisters. For, since the face of a mahram make a man feel the compassion and licit love in the aspect of her being mahram and of kinship, it nullifies the lustful inclinations of the nafs. But, to leave bare the parts of the body like the legs, which are not permissible (jâiz) to show to mahrams according to the Sharî’ah, it may cause to awaken an extremely ugly feeling in the low nafs.

Because the face of a mahram is a reminder of being forbidden in terms of close kinship and does not look like a non-mahram. But, for example, a bare leg is the same as that of non-mahrams. Since it does not bear any distinguishing mark, which will be a reminder of being mahram, it is possible to awaken a bestial lustful look in the low mahrams. Such a look is a hair raising deviation of humanity.

FOURTH HIKMAH:

It is well-known that the multiplicity of generations is desired by everyone. There is no nation or government that does not support the multiplicity of successive generations. Ar-Rasûl Al-Akram ‘Alayhissalatu Wassalâm even decreed تَنَاكَحُوا تَكَاثَرُوا فَاِنِّى اُبَاهِى بِكُمُ اْلاُمَمَ  (As he said) That is: "Marry and increase, for in the qiyâmah I shall take pride in your great numbers." However, the abrogation of tasattur does not increase marriage, it decreases it greatly. Because even the most vagrant and secular youth wants his life-companion to be chaste with a keen sense of honour. He does not want her to be secular like himself, that is, dressed in immodest clothing, so remains unmarried, and even enters fornication.

A woman is not like that, she cannot restrict her husband to that extent. Since, on account of the moral worth in being the domestic administrator of the family life, the woman is an official in protecting all of her husband's possessions and his children, her most essential moral quality is loyalty and trustworthiness. Immodest dressing destroys that loyalty, she loses trustworthiness in her husband’s eyes and makes him suffer the pain of conscience. In fact, if the courage and generosity, which are two beautiful moral qualities in men, are found in women, they are considered to be bad moral qualities as they damage the loyalty and trustworthiness. But her husband's duty is not loyalty and being a treasurer to her, but protection, mercy and respect, therefore, he cannot be restricted and may marry other women as well.

Our country is not compared to Europe. Because, there, within the immodest dressing, honour is preserved to a degree by intense means such as the duel. One who looks at the wife of an honoured man with impure eyes, he winds his shroud to his neck and then looks. Also, in Europe which is the place of cold countries, the dispositions are cold and quiescent like those countries. Asia, that is, the continent of the world of Islam, has relatively warm countries. It is well-known that the environment has an effect on the morality of man. Immodest dress for sharpening appetites and stimulating the animal desires may not be a means of waste and misuse in those cold countries and those cold people. But immodest dress which will continually excite the desires of the nafs of the quickly affected and sensitive people of hot countries is certainly the cause of much waste and misuse and the weakening of generation and a loss of strength. Instead of the need of fitrah once a month or twenty days, a person considers himself necessary to waste every few days. And then, since he is obliged to avoid his wife for fifteen days in every month due to occurrences like her menstrual cycle, if he is defeated by his nafs, he will even incline to promiscuity.

The city people cannot abrogate tasattur by comparing themselves with the peasants and nomads. For in the villages and amongst nomads, due to both wearying physical work for livelihood, innocent working-women and coarse women, who are comparingly less attractive than city women, being partially immodest does not excite desires of the nafs, and since vagrant, lay-about men are few, one in ten of the corruption of the city cannot be found among them. Therefore, they cannot be compared to them.

 

In Short: Just as in terms of compassion women do not resemble men in heroism and ikhlas, and men too cannot reach them in such heroism, so too, innocent women can in no way reach men in dissipation. Because of this, by their fitrah and weak creation, they severely fear non-mahrams and consider themselves compelled to shelter themselves beneath the jilbâb.The Twenty-Fourth Flash- A Conversation with Women-2nd Subtle Point

 

Women Left Their Homes and Led Mankind Astray, They Must Return To Their Homes

اِذَا تَاَنَّثَ الرِّجَالُ السُّفَهَاءُ بِالْهَوَسَاتِ ٭ اِذًا تَرَجَّلَ النِّسَاءُ النَّاشِزَاتُ بِالْوَقَاحَاتِ

{This is the basis of Risale on Tasattur. Twenty years later, a court of law forever shamed itself and its judges by making it the pretext for the author's conviction. }

Vile civilization took womankind out of their homes, and turning them into common goods, destroyed the respect in which they were held.

The Sharî’ah of Islam invites them back to their homes, as a rahmah. It is there they are respected, in their homes, they are comfortable, in family life.

Cleanliness is their adornment; good character is their splendour; chastity is their gracious beauty; compassion is their perfection’s beauty; their children are their amusement.

With so many tools of corruption, one has to be as strong and unyielding as steel to withstand them.

A beautiful woman entering a gathering of brothers arouses veins of riyâ, rivalry, envy, and selfishness. Slumbering desires suddenly awaken.

Increased freedom for women led to a sudden unfolding of bad morality in mankind. The represented forms of little smiling corpses have played a large role in making the evil-polluted perverse rûh of modern man what it is. {Just as to look lustfully at a dead woman shows an awesomely degenerate nafs, so to look at a beautiful picture of an unfortunate female corpse needy for compassion, extinguishes the elevated sentiments of the rûh.}

The prohibited statues and images are either petrified dhulm, or embodied lust, or personified riyâ. Or it is a talisman, attracting those evil rûhs.” Gleams

 

“Just as the Qur'an severely prohibits the ‘ibâdah of idols, so it forbids the ‘ibâdah of images, which is a sort of ‘ibâdah of idols. Whereas civilization counts the representation of forms as one of its virtues and has attempted to dispute the Qur'an in this matter. 9 But represented forms, whether pictorial or concrete, are either embodied dhulm, or embodied riyâ, or embodied lust; they excite lust and flog man to dhulm, riyâ and licentiousness. Moreover, the Qur'an compassionately commands women to wear the veil of hayâ so that they will be treated with respect and those mines of compassion will not be trodden under the feet of low desires, nor be like worthless goods for the excitement of lust. { The Twenty-Fourth Flash of the Thirty-First Letter about the tasattur has proved most decisively that Tasattur is appropriate for women’s fitrah, and abrogation of tasattur is contrary to fitrah.} Civilization, however, has drawn women out of their homes, rent their veils and corrupted mankind. For family life continues through the mutual love and respect of man and wife. But immodest dress has destroyed sincere respect and love and has poisoned family life. While ‘ibâdah of images has appallingly shaken morality, causing the abasement of man's rûh. This may be understood from the following: to look lustfully and with desire at the corpse of a beautiful woman who is in need of pity and compassion destroys morality; so too, to look lasciviously at the representations of dead women, or of living women, for they are like little corpses, shakes to their very roots the elevated human feelings and destroys them.” The Words ( 422 )

 

 

May Janâb-i Haqq save us and you from the alluring fitnah of this time, and preserve us from them. Amen

اَللّٰهُمَّ يَا اَرْحَمَ الرَّاحِمِينَ وَ ارْحَمْ اُمَّةَ مُحَمَّدٍ عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ وَ نَوِّرْ قُلُوبَ اُمَّةِ مُحَمَّدٍ عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ بِنُورِ اْلاِيمَانِ وَ الْقُرْآنِ وَ نَوِّرْ بُرْهَانَ الْقُرْآنِ وَ عَظِّمْ شَرِيعَةَ اْلاِسْلاَمِ آمِينَ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

 

1 (Who has made the earth a resting place for you and the samâ a canopy)

2 (The Supreme âyah)

3 (Beloved)

4 (One deprived of adab is deprived of the favour of Rabb)

5 (The gathering places for dhikr or lesson. Especially for the Sufi darwishes.)

6 (Small takka)

7 (O Prophet! Tell your wives and daughters, and the mu’min women, that they should cast their jilbâb over their persons [when abroad].)

8 “Third Question: Certain devout men experience much difficulty from their wives who are inclined to worldly possessions. Why is this? There are so many of these types of incidents in this region.

The answer given With regard to religious requirements, in this age of women’s freedom, those devout men have attempted to meddle with the world through liberated women. And as a result of this mistake, Qadar has allowed these men to be struck by the hands of those women. The remainder has been postponed due to an unintentional interruption by a blessed lady.” Kastamonu Addendum (291)

9 اِنْ يَدْعُونَ مِنْ دُونِه۪ٓ اِلآَّ اِنَاثًۚا وَاِنْ يَدْعُونَ اِلاَّ شَيْطَانًا مَر۪يدًۙا (Qur’an, 4:117)

“Instead of Allah, they only invoke females and they invoke none but a rebellious Shaytan”

Those who perform shirk, leave Allah and only offer duâ to females. In their view, the perception of God and forming the idea of ma’bûd, foremost, is the imagining of a female. Therefore, most of the idols were in the shape of females and titled with female names. It is well-known that the Greeks and the other pagans’ idols were mostly female. Therefore, this meaning is essentially sound. But, to understand this, there is no need to exclude the word female اِنَاثًۚا from its real meaning. Since each imagination is a reflection of truth, this state should be considered as a consequence of the attraction to females and it is also substantially true, to study the word female اِنَاثًۚا with its essential meaning, not with the metaphorical meaning, and it also conforms to the rûh of the meaning of the âyah. That is, the rûh of mushrik’s objective of ma’bûd is women. In his consideration, the greatest modal of worship is the worship of women.

In this way, by generalizing the form of extraordinary or imagined beauties, other women are contempt in the face of their imaginations. Although the ugliest woman should be more precious than a beautiful idol, in the hands of the mushriks, those who consider women as their ma’bûd, allow real women to fall from being held precious into common use and drudgery in such a way, let alone being respected, they are deprived of even the simplest human rights.

If you look to the claim, women are everything, but if you look at the fact, women become the most wretched of the toys. This state is such a dhalâlah of the mushriks and such a wile of shaytan that if they love something they mix a conception of a woman in it. They worship the sun, and they picture it to be female; they worship the star, and they picture it to be female; they worship the angels, and they picture them to be female, in this way, by collecting all the pleasure of worship in lust appetites and sacrifice the rights and truths to the imaginations, they oppress the real women in the face of the imagination of women.”  Elmalılı Hamdi Yazır-The Tafsir of The Qur’an - Âyah 4:117

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