1 - "We will not punish (a people) until we send a messenger"; that is, we will not punish anyone until we send a messenger who guides to the truth, prevents from going astray, and conveys the proofs. It is not right and proper for such a punishment to come from us. In fact, according to our customs, which are built on mature wisdom, it is impossible to punish in this way.
\nThis verse silences the Mu'tazila who claim that those who were not sent as prophets will also be held responsible because they have intellect. Because this verse abolishes the absolute punishment before prophethood. In other words, the verse cancels the view of those who say, "People are responsible before prophethood because of their intellect, and they should be punished because of their behavior before prophethood because they abandoned the obligations."<\/p>\n
In his commentary on "Mahsul", Isfahani put forward some objections against those who use this verse as evidence for the non-existence of the "necessary rational being" before prophethood.
\n1- What is meant by the Messenger is intelligence.
\n2- Even if we accept that the "Messenger" refers to the prophet sent, since the punishment for the evils committed before the messengership is negated in the verse, the negation of punishment is not necessary here.
\n3- We accept this. However, there is no evidence in the verse that would negate the punishment for all sins before prophethood.
\n4- Even if we accept that it is evidence, the absence of a punishment does not necessitate the absence of entitlement, because the absence of a punishment may also be due to forgiveness.
\nIsfahani responded to these objections as follows:
\n1- The real meaning of the term "Rasul" is "The one who is sent and "the prophet who informs from Allah". The important thing in Kalam is to take it in its real meaning.
\n2- The glorious one has expressed the absence of absolute punishment through the absence of contact.
\n3- The meaning of the word is as follows: "We do not punish anyone, unless we send a messenger."
\nIt is necessary that every person should not be subjected to torment because of this. This is what is desired. Because the enemy defends this.
\n4- The verse indicates that there was no torment before prophethood. This also apparently indicates that there was no obligation before prophethood. If it is claimed that there was an obligation before prophethood and that the torment of sinners was removed with forgiveness, an explanation should be made.<\/p>\n
It is known that Mu'tazilah was not the only one who made an argument with this verse. A group of Hanafis also joined Mu'tazilah in this regard. This group was the Maturidis and the scholars of Samarqand. Although the Maturidis did not say that reason prevailed in the issue of "Husn-Kubh" like the Mu'tazilah, they said that reason was a means of knowing "Husn-Kubh". They said that believing in and respecting Allah is obligatory with reason and again, they prohibited attributing a religious matter to Allah according to reason. It was narrated from Abu Hanifa that he said: "If Allah the Almighty had not sent a prophet, knowing Allah would still have been obligatory on people's necks".<\/p>\n
Most Hanafi scholars say that reason is one of the proofs of Allah and that reasoning with reason was obligatory before the coming of the Sharia, and they put forward the verses about the Prophet Abraham as evidence. Indeed, the Prophet Abraham told his father and his people that he saw them in a clear indication. The Prophet Abraham does not mention that it was revealed to him here. Furthermore, the Prophet Abraham tried to prove the existence of Allah by bringing the stars as evidence and showed this as evidence to his people. All the prophets are like this. They fought against their people with rational evidence. Indeed, in one verse, the people of Hell say, "If we had listened and reasoned, we would not have been among the people of Hell." In other words, they entered Hell because they did not listen and did not use their minds. If they had used their minds to know the Creator, they would not have been in Hell - before the coming of the Sharia. The information obtained through hearing (sound) cannot be evidence, but can only be evidence through rational proof. After the claim of prophethood, a miracle can only be established through rational proof. The existing evidence, both internal and external, is more evidence for the existence of the Creator than the evidence that the miracle is from Allah. Since reason is sufficient evidence for knowing a miracle, it is even more sufficient evidence for knowing the existence of Allah. In addition, it is obligatory for the entire ummah to call the unbelievers to Islam. It is known to everyone that verses and hadiths cannot be used as evidence against those who deny Allah. (Because they do not believe in Allah, so why would they accept verses and hadiths as evidence.)
\nTherefore, only rational evidence should be put forward to convince them. Then it is said to them: "If it was obligatory for people to know Allah and believe in Him before the coming of the Messenger, then the disbelievers should have been subjected to punishment before the coming of the Messenger. Because Allah has clearly stated that He will not forgive polytheism. Therefore, there is no question of a necessary obligation."
\nAfter explaining that the evidence brought by this verse is weak, Fakhruddin Bazi said, "He proved the necessary rationality and presented two aspects.
\na) To interpret the word Rasul with reason,
\nb) To allocate the general. In other words, the meaning of inflicting punishment before sending a prophet is the deeds whose obligation is known by the Sharia. Because these deeds are not known before the Sharia comes.
\nFakhruddin Razi finally says that his view is as follows: "The abstract mind is the reason for doing good and avoiding evil. However, it is forbidden for Allah to judge the necessity of something with the abstract mind." (24)<\/p>\n
The Situation of the People of Interregnum <\/p>\n
Abu Mansur Maturidi and his followers interpreted this verse as the absence of destruction and punishment in the world. According to them, the people of the period of interregnum (25) will also be punished because they abandoned faith and monotheism.
\nAdopting this view, Imam Nawawi said in his commentary on Muslim: "Whoever comes during the Interregnum while the Arabs are in idolatry will be in the Fire."
\nThis does not mean tormenting before the call reaches, because the call of Hz. Ibrahim and other prophets has already reached the people of the period of interregnum.
\nIt seems that Imam Nawawi wanted to say that it is obligatory for anyone who hears the call of the previous prophets to believe in them, even if they were not sent to him. Therefore, there is no contradiction between Imam Nawawi's statement that they were the people of the period and the ruling that the call reached them. If he had said that the previous prophets were sent to them, then there would have been a contradiction between the two views, which he did not say.<\/p>\n
Some people who claimed that they would definitely be punished based their views on the following hadith reported by Mu'adh ibn Jabal:
\n"On the Day of Judgment, those who died while they were insane, in the period of interregnum, or while they were children will be brought.
\n1- The madman says, "O my Lord! If You had given me intellect, no one among those to whom You had given intellect would have been happier with his intellect than I am." 2- The person who died during the interregnum says, "O my Lord! If You had sent me a prophet, no one among those to whom You had sent prophets would have been happier in this regard than I am."
\n3- The one who dies as a child will say, "O my Lord! If You had given me a life, none among those whom You had given life would have been happier than me." Thereupon Allah the Almighty will say to them, "Go and enter Hell." If they had gone to Hell, they would not have suffered any harm. As they were going towards Hell, sparks of fire would come out. They thought that these sparks would destroy everything that Allah had created, so they quickly turned back and said, "O our Lord! By Your glory, we intended to go to Hell, but sparks of fire jumped on us. We thought that those sparks would destroy everything." Allah will say to them again, "Go and enter Hell," and they return. But the same thing happens each time. Finally, Allah the Almighty will say, "I created you in My knowledge and I will send you to My knowledge. O Fire, seize them," and the Fire seizes them. (Hakim Tirmidhi: Navadir'ul-Usul, Tabarani, Abu Nu'aym.)<\/p>\n
Some narrations reveal that some of them will be punished and some will not. For example, according to the narration from Abu Hurayrah, the Prophet said:
\n\u00abOn the Day of Judgment, four classes of people will bring forth evidence of their innocence.
\n1. Deaf
\n2. The Madmen
\n3. Elders
\n4. Those who died during the interregnum
\n1- A deaf person says: "O my Lord! Islam came, but I did not hear anything. Therefore, I did not follow it."
\n2- The madman says: "O my Lord! Islam came, but the children kept criticizing me (i.e. I was not sane)."
\n3- The old man says: "O our Lord! Islam came, but I was unable to understand anything because of my old age."
\n4-He who dies during the interregnum says: "O my Lord! Your messenger has not come to me."
\nThereupon, Allah Almighty took a promise from them that they would obey Him and sent them a messenger. The messenger said to them, "Enter the fire." Whoever entered the fire, a strong coolness would come to him. Those who did not enter were drawn towards the fire." (Imam Ahmed, Ibn Raheveyh, Ibn Marduveyh, Bayhaqi.)<\/p>\n
As narrated by Anas b. Malik, the Prophet (pbuh) said:
\n"On the Day of Judgment, four classes of people will be brought: the child, the insane, the deceased during the interregnum, and the elderly. All of them will bring their arguments. Allah the Almighty will command one of the horns of Hell, saying, "Come forth." He will say to them, "I have sent messengers from among My servants. Today I am a messenger sent to you." Thereupon, Allah the Almighty will command them, "Enter this horn." The one among them on whom misfortune is written will say, "O my Lord! Are you bringing us here? We were fleeing from it." The one on whom happiness is written will go and enter the horn. Allah the Almighty will say, "You rebelled against Me when you saw Me. Therefore, you should have been more severe in denying My messengers. So they will enter Paradise, and the rebels will enter Hell." (Qasim b. Asbah, Bazzar, Abu Ya'la and Ibn Abdilberr: In his book Tamhid.)<\/p>\n
There are many narrations of this kind. Those who say that some of the children of polytheists and even the children of believers are in heaven and some in hell have relied on these narrations. However, it is necessary to think about whether these narrations are authentic or not. Indeed, after giving such narrations, Alusi says the following:
\n"The heart is inclined to this: In the knowledge of Allah, in His oneness, when He is free from children, the mind is a proof. Of course, before the Sharia came, the sending of prophets and the revelation of books are a mercy from Allah. These are to explain points that cannot be grasped by the mind. For example, there are types of worship and punishments that the mind cannot solve. That is why transmission came. If the mind alone were sufficient (proof), Allah Almighty would not have sent His prophets. Therefore, there is no room for an objection that the mind is sufficient.
\n"Anyone who lives in the period of interregnum, who is intelligent and has the power to provide evidence, has no excuse for not recognizing his Lord. Because the call of one of the prophets has definitely reached him. Indeed, there is no one in the world who has not heard the call of the prophets. However, believing in our prophets is not obligatory for those to whom the call has not reached. Because the mind has no power in this matter."
\nImam Ghazali says the following on this matter:
\n\u00abAfter the mission of the Prophet, people were divided into several classes.
\nThere is a class to whom the call of the prophets has not reached. Therefore, they are not aware of prophethood. They are certainly the people of Paradise.
\nThere is another group to whom the call of the Prophet has reached. They have witnessed the miracle that took place in his hands. They are aware of his character and his sublime attributes. However, they still have not believed in the Prophet. Just like the unbelievers among us. It is certain that they will go to hell.
\nThere is a third group, to whom the call of the Holy Prophet has reached and they have heard of it. But this is like hearing about the Antichrist for any of us. We exempt the Holy Prophet from such a thing. I hope for Paradise for these people, because no word has reached their ears to encourage them to believe.\u00bb
\nGhazali's statement that there is heaven for the first class and his hope for heaven for the last class is in case they believe. If they are not believers, there is disagreement about their fate. For detailed information, see Alus\u00ee's commentary titled "Ruh'ul-Meani" (volume: 15, pages: 40-43)." (Ali Arslan, B\u00fcy\u00fck Kur'an Tefsiri, Arslan Publications: 10\/66-92.)<\/p>","protected":false},"excerpt":{"rendered":"
1 -\u00abBiz peygamber g\u00f6ndermedik\u00e7e (bir kavme) azap edecek de\u011filiz\u00bb; yani hakka ileten, sap\u0131kl\u0131ktan al\u0131koyan, delilleri tebli\u011f eden bir peygamber g\u00f6ndermedik\u00e7e hi\u00e7 kimseye azap etmeyiz. B\u00f6yle bir azab\u0131n bizden sad\u0131r olmas\u0131 sahih ve m\u00fcstakim de\u011fildir. Hatta bizim bali\u011f hikmetler \u00fczere bina edilen adetimize g\u00f6re bu \u015fekilde azap vermek muhaldir. Bu ayet, ak\u0131l sahibi olmalar\u0131 dolay\u0131s\u0131yla peygamber […]<\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3311","post","type-post","status-publish","format-standard","hentry","category-genel"],"_links":{"self":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/3311","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/comments?post=3311"}],"version-history":[{"count":0,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/3311\/revisions"}],"wp:attachment":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/media?parent=3311"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/categories?post=3311"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/tags?post=3311"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}