Seadet-i Ebediyye - Endless Bliss First Fascicle

mind or with Islam to give them their apparent, known meanings;
it is necessary to give them unusual meanings, that is, ta’wîl (to
interpret) them. It is sinful to give them their apparent meanings.
For example, the savants of Tafsîr have explained the word yed
(hand) as ‘power’ which means capability. By the same token, it is
written in The Tafsîr of Baydâwî that in the âyat “When Ibrâhîm
‘’alaihis-salâm’ told his father Âzer...” Âzer is an atf-i beyân [1] for
the word ‘father.’ When a person has two names and these two
names are mentioned together, it is understood that one of them is
famous and the other is not famous, which is called “atf-i beyân.”
For this reason, according to the rules of belâghat, fesâhat and
i’jâz [2] , Hadrat Ibrâhîm calls two persons father. One of them is his
own father, and the other is somebody else whom he refers to as
father. The meaning of the âyat is: “When Hadrat Ibrâhim told his
Âzer father.” If it weren’t so, it would be enough in the Qur’ân to
declare: “When he told Âzer,” or “When he told his father,”
instead of declaring: “When he told his father Âzer.” If he were his
own father, the word ‘his father’ would be superfluous.
All of the scholars of the Tawrât (Torah) followed the religion
of Mûsâ ‘’alaihis-salâm’ for a period of eighteen hundred years,
and along with them the Apostles of Jesus ‘’alaihis-salâm’ and the
priests who followed them said that Âzer was not the real father
but he was the uncle of Ibrâhîm ‘’alaihis-salâm’. As is inferred
from the undefiled old namescripts of the Torah and the Bible, the
name of the father of Ibrâhîm ‘’alaihis-salâm’ was Târuh. The
word Târuh is not the Hebrew synonym of Âzer as some ignorant
people write. It means that they both are not names for the same
person. There are many verses in the Qur’ân-al kerîm in accord
with those in the Torah and the Bible. In the thirtieth page of the
Turkish version of his book, Beyân-ul-haqq, Rahmatullah Efendi
‘rahmatullâhi ’alaih’, one of the Islamic scholars of India, says,
“Naskh; i.e., anything to be made invalid by Allâhu ta’âlâ, involves
only the commandments and the prohibitions. In the
commentatory book entitled Ma’âlim-ut-tanzîl al-Imâm al-
Baghawî says that naskh did not occur in the qisas (narrations) and
akhbâr (information) [or in scientific and experimental
[1] In Arabic, the second noun, which is written for explaining the
meaning of a noun, is called “atf-i-beyân.” Its English counterpart is
‘appositive’.
[2] These words are the names of literary arts that make a statement
valuable.
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