Cumhuriyet İlahiyat Dergisi

Öz

In this study, the
term of ‘blessing’, which is a basic Qurʾānic concept, is analyzed. In this regard, the study
focuses on the definition of ‘blessing’, its different meanings in the various
contexts, synonyms and antonyms and its leading individuals to the dimensions
of faith, worship and morality. These subject matters are studied by taking
into consideration of the meanings of ‘blessing’ in the Qurʾān and commentators’ explanations about the word.
The expression of the ‘blessing’ in the Qurʾān indicates that the word has an extensive and
constructive meaning. The fact that having an extensive meaning demonstrates
that the points the word encompasses can be determined to some extent. It is
exemplified in the Qurʾān what can be regarded as ‘blessing’. Furthermore, the commentators
determine various meanings to the word by considering the contexts in which the
word is used. It is understood that the aim of using the word in the Qurʾān is to lead the individuals to the dimensions of
the faith, worship and morality. It is possible for people to be grateful to
God by making this aim more visible in their lives.

The word blessing mentioned in the Qurʾān has a general meaning. This type of words contains more than one
subject inside them. The fact that the blessing contains more than one subject
may be seen in the Qurʾānic attributions of it as
well as seen in its dictionary and term meaning. Also, the way of explaining a
part of subjects, which are in its content, points out this aspect. Thus, in
the Qurʾān, the new ones are being added in another
place to things referred as blessing in one place. Also, sometimes the
blessings with entirely different contents are included. For example, the
blessing of God upon Muslims is His support on a battle. In another place
rendering them as brothers is a blessing. This is also an example that blessing
was partially explained in the Qurʾān. The
explanation of the word is sometimes in the same context and sometimes in
different contexts. For example, in the verse 47 of the Surah al-Baqara, the blessing given to Jews in the time of Moses is
mentioned. Starting from the next verse, between the verses 49-61, these blessings
are aligned. Moreover, the blessing that was given to prophets, martyrs and
righteous (siddiq) can be an example
for the explanation of blessing in the different verses of the Qurʾān. These people who have been given blessing are mentioned side by side
in the verse 69 of al-Nisā’. However,
it is not explained that what the blessing given to them is. Each blessing
mentioned is explained in different places in the Qurʾān.

While some part of blessing is determined by
the Qurʾān itself, the other part is attempted to be
determined by commentators. Given that the explanations in the Qurʾān and commentaries, the subjects that affected by blessing can be
divided into two as tangible and intangible blessings. The resources offered
for humans to maintain their lives, emancipation a slave, the wind that helps
the ship to move forward and Muhammad himself as a prophet are the tangible
ones. Faith, miracle, mercy, reward, retrieving safety, the place where all
kind of resources and ease, peace and happiness exist (Heaven) can be
commentated as intangible blessings.

The subjects included in the concept of
blessing in the Qurʾān are changing according to
the context. The blessing from God upon believers is “the faith granted by God
on the earth” in one place, and “the Heaven bestowed in the afterlife” in
another place. When determining the close and opposite meanings of the word, it
should not be ignored this aspect of the blessing. In other words, it changes
according to the context. For example, if the content of blessing is “the
resource presented to human beings”, the close meaning of it in the Qurʾān is “compassion”, the opposite meaning of it is “harm”. However, if the
thing that fell within blessing is “reward”, the close meaning will be “good
deed”, opposite meaning will be “torment”.

The blessing changes according to the
addressed person as well. It is the all kind of resource that God presents to
humans if the human kind is in question. If it is for a believer, it means
moral support and every kind of reward as well as the resources offered.
However, if it is relevant to a prophet, the prior meaning is prophethood as
well as the meanings above. The expression of blessing in the Qurʾān helps us to have more opinion about it. For example, blessing has a
positive meaning according to the Qurʾān. The word’s
positive aspect is emphasized by comparing things that cannot be blessing to
negative person types. The perception of blessing of Pharaoh and a hypocrite
that is expressed in the Qurʾān can be evaluated in this
content. According to the Qurʾān, the blessing they
qualify is not in the context of blessing.

Another aspect that draws attention in the
expression of blessing in the Qurʾān is the relationship
between the blessing giver and receiver. This relationship between God and
servants takes place both in the earth and the afterlife. First, God has
presented blessing to humans by considering that he/she is worth creating.
Human beings show ingratitude or gratitude for being created and all other
blessings. Here, the blessing is a test tool for humans. God responds according
to the behaviors of human beings in test. He gives this response either only in
the afterlife or both in the afterlife and the earth. If the humans respond the
blessing with gratitude, God puts him/her to the heaven full of blessings in
the afterlife. The blessing here is the result of the test on the earth. So the
purpose of expression of blessing in the Qurʾān is to direct
the humans to exhibit the behavior with that God is pleased, gain His contentment,
deserve His heaven full of blessings. This is the reason that prophets remind
the blessings of God to humans while they invite them to religion. Prophets
invite people to believe, worship and be moral toward God as a response to
these blessings.

Even though the content of blessing changes
according to addressed person and time, the principle of the relationship
between God and His servants does not change. Blessing and gratitude or
blasphemy shall continue to exist as long as mankind exists. Here, the
principle of “Every blessing’s gratitude is its own type” can be remembered.
This principle recommends that giving thanks to God by tongue only for
blessings will not be enough. Because of that, how should be grateful for
different blessings should be exemplified. These definitions containing
examples help us to understand better the purpose of expression of blessing in
the Qurʾān. For example, the gratitude for humans’ own
equipment can be through remembering always Him who gave that equipment, obey
and worship Him constantly. Gratitude for children and good fortune happens by
directing them towards God’s sake. As for the gratitude for the blessing of the
universe, that contains signs of the existence of God, can be through
recognizing his/her Creator and maintaining its existing order. If human beings
break this order, he/she would be ungrateful because this would be an attitude
against the one who created this order. Just as a servant might be ungrateful
to God when he/she does not appreciate the blessing of prophet that reminds us
God, exhibiting negative attitude against the universe that points out the
existence of God is a kind of ungratefulness against God as well. So that, the
blessing carries humans to faith and worship dimensions and also to moral dimension
in terms of relationship between himself/herself and other things. The modern-day
people need this Qurʾānic perspective. A human
being should review his/her relationship between himself/herself, God, other
people and the nature, then he/she should try to reach the Qurʾānic dimension by being grateful properly for blessings that he/she has.