“EuzuBillahiminesheytanirracim”

“BismillahirRahmanirRahiym”

Dear Qur’an friends, today we will continue our lesson with 81st verse of tawbah chapter. In our previous lesson we saw the events about Tabuk March and the nature of hypocracy. And now we will study the logic of hypocracy and its universal process by with the help of several incidents regarding the same march and we will try to understand the conclusions of Qur’an.

81-) Ferihal muhallefune Bi mak’adihim hilafe Rasulillahi ve kerihu en yucahidu Bi emvalihim ve enfusihim fiy sebiylillahi ve kalu la tenfiru fiyl harr* kul naru cehenneme esheddu harra* lev kanu yefkahun;

Those who remained behind, contrary to the wish of Allah’s Rasul, rejoiced in their staying at home; they disliked the idea of striving in the way of Allah with their wealth and their lives, and said, “Do not go to battle in this heat”… Say, “The heat of the hellfire is far more intense!” If only they could comprehend it! (A.Hulusi)

Those who were left behind (in the Tabuk expedition) rejoiced in their inaction behind the Messenger of Allah: they hated to strive and fight, with their goods and their persons, in the Cause of Allah. they said, “Go not forth in the heat.” Say, “The fire of Hell is fiercer in heat.” If only they could understand! (A.Yusuf Ali)

Ferihal muhallefune Bi mak’adihim hilafe Rasulillahi Those who remained behind, contrary to the wish of Allah’s Rasul, rejoiced in their staying at home ve kerihu en yucahidu Bi emvalihim ve enfusihim fiy sebiylillahi they disliked the idea of striving in the way of Allah with their wealth and their lives ve kalu la tenfiru fiyl harr and said, “Do not go to battle in this heat”.

By these expressions we notice the time of the marsh, more specifically season of the march, it was Tabuk Expedition. Because that campain was at the hottest time of the yeat and as you see in this verse hypocrites use that heat as an excuse and revealed their true nature. This logic wasn’t unique to that ear though, in every age and land this logic of excuse shows us the nature of those people. This logic goes far even to make excuses against Allah and His Rasul. So these verses came as an answer of a slap to their justifications.

Kul This is the answer to them. kul naru cehenneme esheddu harra* Say, “The heat of the hellfire is far more intense!” lev kanu yefkahun; If only they could comprehend it.

This is a different problem altogether. Because they have an approach issue, problem of conception. They cannot comprehend. Why the logic of hypocracy is eliminated to begin with. This becomes obvious with the beginning of the verse. Muhallefune, left behind, out. But the logic of hypocracy doesn’t see himself left behind from his spot. They see themselves skipped. They think they decieved Allah and the Prophet. Allah tells them, “You’re out” but they hear something else and tells himself “You dodged.” That’s the the hypocritical mind is unable to comprehend all these. They cannot understand the horrible wrong he did. This is the difference.

82-) Felyedhaku kaliylen velyebku kesiyra* cezaen Bi ma kanu yeksibun;

So, in thought of the recompense of their deeds, let them laugh a little but weep much! (A.Hulusi)

Let them laugh a little: much will they weep: a recompense for the (evil) that they do. (A.Yusuf Ali)

Felyedhaku kaliylen velyebku kesiyra Let them laugh a little: much will they weep. Because it’s not important what they said, it’s important what Allah says. And Allah says, you might enjoy a little more because you are out. Qur’an says like this, that mask of hypocracy might help you a little here but when the day comes and you are forced to remove your mask, you won’t be able to look your own face.

cezaen Bi ma kanu yeksibun; a recompense for the evil that they do.

No professional hypocrite continues to act in afterlife. Hypocracy is a one worldly act. Because all features involving two worlds has to be one sided. If a person realizes that his actions will reflect the next world he will exist he chooses to be sincere, one faced, without deceit. This is a rule of nature no two faced person becomes a two worldly being. How can a person tries to wear a mask and act differently if he knows that he will have to remove his mask in the afterlife.

83-) Fein raceakellahu ila taifetin minhum feste’zenuke lil huruci fekul len tahrucu me’iye ebeden ve len tukatilu me’iye ‘adüuvva* innekum radiytum Bil ku’udi evvele merretin fak’udu maal halifiyn;

If after you return from this battle those hypocrites come to you and ask for your permission to go to a new battle, say, “You will never go out (to battle) with me, you will not fight the enemy with me! You were happy to sit at home the first time, so sit at home from now on with those who stay behind!” (A.Hulusi)

If, then, Allah bring thee back to any of them, and they ask thy permission to come out (with thee), say: “Never shall ye come out with me, nor fight an enemy with me: for ye preferred to sit inactive on the first occasion: Then sit ye (now) with those who lag behind.” (A.Yusuf Ali)

Fein raceakellahu ila taifetin minhum If after you return from this battle, a direct message to the prophet feste’zenuke lil huruci those hypocrites come to you and ask for your permission to go to a new battle fekul say len tahrucu me’iye ebeden ve len tukatilu me’iye ‘aduvva* You will never go out (to battle) with me, you will not fight the enemy with me! innekum radiytum Bil ku’udi evvele merretin You were happy to sit at home the first time fak’udu maal halifiyn so sit at home from now on with those who stay behind!” “You shouldn’t have the guts to propose such a thing after you refuse to come with the prophet. You hide your true faces behing a mask. So how can you come and say such a thing to the prophet.” Says Qur’an.

This last word here halifiyn. Out of the battle. It might be translated in literal form as unable but I think the real meaning here is deserters. Because being unable might be for anything like Kids, women, elders, sicks and such excuses might be legid. But there are also deserters. These are the target of this word halifiyn. Also Qur’an uses another word for people unable to come to battle, ka’idiyn. We see it at the last part of 86th verse. Those left behind, those who cannot be able to come.

84-) Ve la tusalli ala ahadin minhum mate ebeden ve la tekum ala kabrih* innehum keferu Billahi ve RasuliHI ve matu ve hum fasikun;

Don’t ever pray the funeral prayer for any of them who have died and do not pray over their grave! Indeed, they denied Allah, their essential reality with His Names, and His Rasul, and they died as corrupt people (whose consciousness is blocked to the reality; corrupt in faith). (A.Hulusi)

Nor do thou ever pray for any of them that dies, nor stand at his grave; for they rejected Allah and His Messenger, and died in a state of perverse rebellion. (A.Yusuf Ali)

Ve la tusalli ala ahadin minhum mate ebeden ve la tekum ala kabrih Don’t ever pray the funeral prayer for any of them who have died and do not pray over their grave. Of course reading further in verse will make more sense for the target is the hypocrites. But it wouldn’t be true to reference it to specific names. We should finish the verse first.

innehum keferu Billahi ve RasuliHI ve matu ve hum fasikun Indeed, they denied Allah, and His Rasul, and they died as corrupt people.

This is important. Making mistakes in life and dying without repenting with those mistakes. This must be the biggest disaster one can give to himself and Qur’an wants us to pay attention how they pass. Mistakes can be made, it’s possible, it’s for people. But defending the sin, insisting on sin is thousand times worse than committing the sin. That’s why people should afraid of defending the sin than making them.

There are rumors that this verse was sent down because of the leader of Madina hypocrites Abdullah bin Ubey bin Selul in many translations. But there’s a trush in Taberi, a historical fact. Leader of hypocrites Abdullah bin Ubey had died right after the arrival of munaficun (hypocite) chapter. And that chapter was sent down after Mustalik Expedition.

Mustalik Expedition was made during the sixth year of Hejira so he should have been dead at the seventh year, this hypocrite. But we also know that Tabuk Expedition was made at the eightth year of Hejira so targetting Abdullah bin Ubey bin Selul fort his verse isn’t so accurate. Also the verse uses the expression ala ahadin minhum, if one of them dies. So from this point of view it was about a group of people. Also those who claim that this verse about Abdullah bin Ubey like Tirmizi and Nesei had several problems in their stories. Like one of them; Omar catches Rasulallah while he was giving that peoples last rites and asks “Hasn’t Allah restricted you to give them their last rites?”

This is the only verse Allah mentioning funeral prayers. Clearly. But since there are news and after this verse arrived it’s possible to ask which recording is the one Allah put restrictions on. I mentioned in our last lesson that this particular record has many issues. So instead of this recording I believe this verse has a target group of hypocrites and the addressed person is Rasulallah.

Another historical fact is the leader of hypocrites in his dying bed willed his funeral to Rasulallah. This is a genuine record. Even went far to be buried with Rasulallah’s cardigan, saying; Bury me wrapped in Rasulallah’s clothings.” Even if I study this event for an entire lesson, it wouldn’t be enough but we don’t have that time. You give time to that incident on your own time in your minds and ask yourselves.

The leader of hypocrites, slandering Rasulallah’s wife, slandering her with fornication. A man who divided Rasulallah’s army to two parts, the reason of Uhud defeat at the peak of the battle since he was the reason why 300 men were gone. A lifetime of slandering Rasulallah, worked for his defeat constantly and do all things dirty and indecent. And then he willed to be buried with Rasulallah’s clothings. It’s clear that this mans mind Rasulallah’s cardigan had a sacred meaning. This is important, otherwise why would he do that? But more importantly would it be enough to save him from being a hypocrite by hanging to Rasulallah’s cardigan?

What might have changed if Rasulallah was the one who sent away your funeral? Rasulallah putting him into his grave himself was one of the stories parts. So what might have changed if Rasulallah would be the one who put you down to your grave?

Tell me Qur’an friends. Your perspective to Rasulallah, don’t let it be like Abdullah bin Ubey’s perspective. Giving Rasulallah’s cardigan some holy and celestial power, even putting to grave by Rasulallah himself doesn’t change a thing. Only your choices, your life, your actions might change your fate.

You should give that sacrecy to Rasulallah’s path, not to his cloths. You should let him guide your life not your lifeless body. This is the act that save your eternal life. Otherwise even if he is skinned and you wear his skin, that doesn’t change a single thing. Even the leader of hypocrites thought like that and rest assured it’s not a quick thinking or a good feature.

85-) Ve la tu’cibke emvaluhum ve evladuhum* innema yuriydullahu en yuazzibehum Biha fiyd dunya ve tezheka enfusuhum ve hum kafirun;

And let not their wealth and offspring impress you! Allah only wills to give them suffering with them (by way of a scheme) and for their lives to depart while they are in a state of denying the knowledge of the reality. (A.Hulusi)

Nor let their wealth nor their children dazzle thee: Allah’s wish is to punish them with these things in this world, and that their souls may depart while they are unbelievers. (A.Yusuf Ali)

Ve la tu’cibke emvaluhum ve evladuhum* Nor let their wealth nor their children dazzle you. innema yuriydullahu en yuazzibehum Biha fiyd dunya Allah’s wish is to punish them with these things in this world ve tezheka enfusuhum ve hum kafirun and that their souls may depart while they are unbelievers.

This verse makes a reference to hypocrites one sided world understanding with a keen sense. One worldly. Like we said, those who have two faces cannot have two worlds. It might seem this verse is addressed to Rasulallah but in fact it shows us the one sided logic by saying, don’t let the world make you feel envy. Because they have two faces. When you have two faces not only you destroy your chance of afterlife you make your only world miserable too. Because who can find happiness with masks, who can live happily with all that deception.

86-) Ve iza unzilet suretun en aminu Billahi ve cahidu mea RasuliHI. Iste’zeneke uluttavli minhum ve kalu zerna nekun me’al ka’idiyn;

And when a surah was revealed saying, “Believe in Allah who comprises your essential reality with His Names, and strive together with His Rasul” the wealthy ones among them asked for your permission (to not go to battle) and said, “Leave us; let us be with those who sit at home.” (A.Hulusi)

When a Surah comes down, enjoining them to believe in Allah and to strive and fight along with His Messenger, those with wealth and influence among them ask thee for exemption, and say: “Leave us (behind): we would be with those who sit (at home).” (A.Yusuf Ali)

Ve iza unzilet suretun en aminu Billahi ve cahidu mea RasuliHI When a passage comes down, enjoining them to believe in Allah and to strive and fight along with His Messenger. I translated as Passage, Chapter. Because the world Surah doesn’t have the same meaning as we know it today. Verses weren’t arriving as surahs but as parts, passages. That’s why I choose to translate as passage, the translation of those days for the meaning.

Iste’zeneke uluttavli minhum ve kalu zerna nekun me’al ka’idiyn those with wealth and influence among them ask you for exemption, and say: “Leave us (behind): we would be with those who sit at home.

Like we took notes at the word halifiyn in 83rd verse, here we see ka’idiyn. Those who sit with the ones who sit. These are the ones who didn’t run from battle but exempted who have legit reasons, women, children, sick and elderly.

87-) Radu Bi en yekunu me’al havalifi ve tubia ala kulubihim fehum la yefkahun;

They were satisfied with staying behind with the women, children and the helpless ones who could not go to battle… Their hearts were sealed (their consciousness was locked)! They can no longer understand! (A.Hulusi)

They prefer to be with (the women), who remain behind (at home): their hearts are sealed and so they understand not. (A.Yusuf Ali)

Radu Bi en yekunu me’al havalifi Qur’an takes the speech to the beginning again. Their fault wasn’t running away from battle, running away from jihad, being a deserter. There’s one fundamental problem causing all those mistakes. A problem of faith that is not trusting Allah. Their doubts about Allah evaluating their actions. No person who has doubts on Allah can go to an expedition like that. That explains theit behaviours they were satisfied with staying behind with the rest of women and children and such.

ve tubia ala kulubihim fehum la yefkahun; their hearts are sealed and so they understand not.

Let’s see how the process of sealing the heart begins. Unable to comprehend the truth is the metaphorical equivalent of a sealed heart. You cannot see actual seals in their bloody hearts but their logic is reversed. They lost their coordinations hence they cannot see anything right ever again.

Why? Because a crooked perspective is unable to see straight. Sooner or later they begin to accuse the picture not their perspective. Unless they admit themselves that their eyesight isn’t right they will see everything warped. They will see the truth upside down.

Actions are directed by mind, dear friends. The consequence of actions affect the heart. Dirty mind creates dirty action and mess the heart. Before you know it there’s a dirty, rusty heart.

88-) Lakinir Rasulu velleziyne amenu meahu cahedu Bi emvalihim ve enfusihim* ve ulaike lehumul hayrat* ve ulaike humul muflihun;

But the Rasul and the believers with him, fought with their wealth and their lives. All good is theirs! They are ones who have been liberated. (A.Hulusi)

But the Messenger, and those who believe with him, strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper. (A.Yusuf Ali)

Lakinir Rasulu velleziyne amenu meahu cahedu Bi emvalihim ve enfusihim But the Messenger, and those who believe with him, strive and fight with their wealth and their persons ve ulaike lehumul hayrat for them are all good things. ve ulaike humul muflihun; and it is they who will prosper.

Verse is clear, translation and explanation are included. It doesn’t need further detaill. According to Razi the good results are the results of jihad like eartly possessions, conquest, humans, powers and lands and such. But we believe it’s more than that. Freedom, honor, virtue, faith and justice.

89-) E’addAllahu lehum cennatin tecriy min tahtihel’enharu halidiyne fiyha* zalikel fevzul aziym;

Allah has prepared for them Paradises underneath which rivers flow, in which they will abide eternally… This is the great attainment! (A.Hulusi)

Allah hath prepared for them Gardens under which rivers flow, to dwell therein: that is the supreme triumph. (A.Yusuf Ali)

E’addAllahu lehum cennatin tecriy min tahtihel’enharu halidiyne fiyha* Allah has prepared for them Paradises underneath which rivers flow, in which they will abide eternally zalikel fevzul aziym This is the great attainment.

All battles are done for victory and glory. In fact life itself is a campaign and battle and the ultimate victory is presenting your life to Allah untainted. This is the eternal glory for mankind.

90-) Ve cael muazzirune minel’a’rabi liyu’zene lehum ve kaadelleziyne kezebullahe ve RasuleHU, seyusiybulleziyne keferu minhum azabun eliym;

Those with excuses among the Bedouins came to get permission to not attend the battle… And those who lied to Allah and His Rasul sat at home (without even offering any excuse)… A painful suffering will befall those who deny the knowledge of the reality among them. (A.Hulusi)

And there were, among the desert Arabs (also), men who made excuses and came to claim exemption; and those who were false to Allah and His Messenger (merely) sat behind. Soon will a grievous chastisement seize the Unbelievers among them. (A.Yusuf Ali)

Ve cael muazzirune minel’a’rabi liyu’zene lehum Those with excuses among the Bedouins came to get permission to not attend the battle. Verse talks about Beduins, saying at least they came and apologize for not participating in expedition. ve kaadelleziyne kezebullahe ve RasuleHU, And those who lied to Allah and His Rasul sat at home (without even offering any excuse) seyusiybulleziyne keferu minhum azabun eliym A painful suffering will befall those who deny the knowledge of the reality among them.

As you notive the verse enters the speech by mentioning Beduins. This is the first reaction on Tabuk Expedition. But interestingly it talks about Beduins who gave excuses for not participating the expedition. These excuses might be legit or not. The depth of the verse doesn’t give us that insight. Muazzirun word, according to translator comes as Mu’tezzirun as in the excuses content doesn’t matter here. It only matters that they came and delivered the excuses. They can be excused whether their excuses are right or not. The sentence covers all kinds of excuses in this situation.

But the verse shows us another thing, Beduins as in rough, uneducated, desert people who came and apologized for not being able to come but city folks didn’t even bothered to come. Apologizing is a manner, a refined act and courtesy. Verse criticized their behaviours now. O hypocrites of the city folk, O uncivilized hypocrites of Madina. Even the Beduins came to apologize and you didn’t even bothered.

Another thing that caught my attention here is this, Qur’an no matter what making a sensible and precise distinction. Qur’an never puts all people with excuses in the same scale. There might be sincere in their excuses an no chance of joining the expedition but some were definitely not. This is a selection. So apologizing no matter how small it may seem. Allah doesn’t put the ones who apologized and those who didn’t in the same basket. This is important.

91-) Leyse aled du’afai ve la alel merda ve la alelleziyne la yecidune ma yunfikune harecun iza nasahu Lillahi ve RasuliHI, ma alel muhsiniyne min sebiyl* vAllahu Gafurun Rahiym;

There is no responsibility (for not attending battle) upon those who are in genuine financial difficulty, the ill, or those who cannot find anything to spend in this way… There is no condemnation upon those who live to do good… Allah is the Ghafur, the Rahim. (A.Hulusi)

There is no blame on those who are infirm, or ill, or who find no resources to spend (on the cause), if they are sincere (in duty) to Allah and His Messenger: no ground (of complaint) can there be against such as do right: and Allah is Oft-forgiving, Most Merciful. (A.Yusuf Ali)

Leyse aled du’afai ve la alel merda ve la alelleziyne la yecidune ma yunfikune harecun iza nasahu Lillahi ve RasuliHI There is no responsibility (for not attending battle) upon those who are in genuine financial difficulty, the ill, or those who cannot find anything to spend in this way.

Mind you here nasahu Lillahi ve RasuliHI means advising Allah and Rasul in literal translation. So as long as a news comes from Rasulallah we should understand it as an advice. It means advising is about being sincere to Allah and Rasulallah. Religion is sincerity. That is what’s been told here to us. Advising to Allah and Rasul means being sincere to Allah and Rasul.

If a person cannot act with sincerity, the problem is something more than behaviours, it’s a heart problem, a problem of faith. Because unable to believe that Allah sees all is the biggest problem here.

ma alel muhsiniyne min sebiyl* There is no condemnation upon those who live to do good. vAllahu Gafurun Rahiym and Allah is Oft-forgiving, Most Merciful.

92-) Ve la alelleziyne iza ma etevke li tahmilehum kulte la ecidu ma ahmilukum aleyh* tevellev ve a’yunuhum tefiydu mineddem’i hazenen ella yecidu ma yunfikun;

Nor is there any blame upon those who came to you that you might give them arms/mounts and you said, “I cannot find anything for you to ride upon” and they turned back with tears in their eyes out of grief because they could not find something to give unrequitedly for this cause. (A.Hulusi)

Nor (is there blame) on those who came to thee to be provided with mounts, and when thou saidst, “I can find no mounts for you,” they turned back, their eyes streaming with tears of grief that they had no resources wherewith to provide the expenses. (A.Yusuf Ali)

Ve la alelleziyne iza ma etevke li tahmilehum Nor is there any blame upon those who came to you that you might give them arms/mounts. Now we read the ones whose excuses are legit. Above we saw the sick and weak, people who owned nothing, no wealth to come to expedition. Here we see other people who are excused too and said; There’s no responsibility for those who came to you to be provided with mounts to come to expedition.

kulte la ecidu ma ahmilukum aleyh* and you said, “I cannot find anything for you to ride upon” tevellev ve a’yunuhum tefiydu mineddem’i hazenen ella yecidu ma yunfikun and they turned back with tears in their eyes out of grief because they could not find something to give unrequitedly for this cause.

A reference to a historical event, something that transpired in Madina. During the preparations of Tabuk Expedition while Rasulallah was gathering troops, a bunch of poor young teenagers came. But they had no provisions or mounts. The distance that was supposed to be gone were hundreds of miles and the road was hot. No person carries a second persons provisions. Every men were responsible for their own logistics. But a handful of young poor people came to Rasulallah’s call and said, “Can’t you provide us with mounts, o Rasulallah.” There were none, all the spare ones were distributed too.

When Rasulallah said they he cannot provide they cried. In verse it is said a lament but not a regular one. Like Zemahsheri mentioned in Kesshaf, tefiydu mineddemi expression is not a regular cry. It’s like eyes becoming fountain. They returned crying their eyes off might be an accurate representation here.

Allah wanted to see that sincerity. I don’t know maybe they earned more things than those who actually managed to go. But in some cases unable to join the group might be better than actually going. Because Allah knows what Allah sees.

There were three brothers among them. Ma’kil, Suveyd and Numan. Young and capable. They were the ones who burned a lot inside and cried because they couldn’t come with Rasulallah. Quite possible that they were they ones who got the most share in eternal happiness.

93-) Innemes sebiylu alelleziyne yeste’zinuneke ve hum agniya’* radu Bi en yekunu me’al havalifi ve tabeAllahu ala kulubihim fehum la ya’lemun;

Responsibility is upon those who, even though they are wealthy, ask for your permission (to not attend battle)… They are satisfied with staying back with the women, children, and the helpless ones who cannot attend the battle… So Allah sealed their hearts (locked their consciousness)… They can no longer know (the reality). (A.Hulusi)

The ground (of complaint) is against such as claim exemption while they are rich. They prefer to stay with the (women) who remain behind: Allah hath sealed their hearts; so they know not. (A.Yusuf Ali)

Innemes sebiylu alelleziyne yeste’zinuneke ve hum agniya’* Responsibility is upon those who, even though they are wealthy, ask for your permission to not attend battle radu Bi en yekunu me’al havalifi They prefer to stay with the (women) who remain behind: ve tabeAllahu ala kulubihim fehum la ya’lemun Allah has sealed their hearts; so they know not.

As you notice dear Qur’an friends the speech is about not being able to realize. La ya’lemun says Qur’an. Unable to notice and realize. This is a problem of ming, perspective and thought. They had that problem. They couldn’t realize what’s good and what’s bad for them. This is the reverse process of hypocrites.

That’s why if a person wears a mask, he also wear a mask to his heart as well. If a person embrace the hyporcitical nature he develops a perspective problem against the truth. This is what it looks like.

94-) Ya’tezirune ileykum iza reca’tum ileyhim* kul la ta’teziru len nu’mine lekum kad nebbeenAllahu min ahbarikum* ve seyerAllahu amelekum ve RasuluHU summe turaddune ila Alimil gaybi veshehadeti feyunebbiukum Bi ma kuntum ta’melun;

When you return from the battle they will give you excuses… Say, “Make no excuse… We will never believe you… Allah has (already) informed us about you… Allah and His Rasul will observe the result of your deeds and then you will be returned to the Aleem of the perceivable and the unperceivable worlds! And He will inform you of the consequences of your deeds.” (A.Hulusi)

They will present their excuses to you when ye return to them. Say thou: “Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you: It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did.” (A.Yusuf Ali)

Ya’tezirune ileykum iza reca’tum ileyhim* They will present their excuses to you when ye return to them. kul la ta’teziru len nu’mine lekum Say you: “Present no excuses: we shall not believe you kad nebbeenAllahu min ahbarikum* Allah has already informed us about you. ve seyerAllahu amelekum ve RasuluHU is your actions that Allah and His Messenger will observe.

summe turaddune ila Alimil gaybi veshehadeti in the end will you be brought back to Him Who knows what is hidden and what is open feyunebbiukum Bi ma kuntum ta’melun And He will inform you of the consequences of your deeds.

95-) Seyahlifune Billahi lekum izenkalebtum ileyhim litu’ridu anhum* fea’ridu anhum* innehum ricsun, ve me’vahum cehennem* cezaen Bi ma kanu yeksibun;

They will swear to you by Allah, their essential reality with His Names, when you return to them, so that you would leave them alone… So leave them alone! Indeed, they are a loathsome people! Hell will be their refuge as the return of their deeds. (A.Hulusi)

They will swear to you by Allah, when ye return to them, that ye may leave them alone. So leave them alone: For they are an abomination, and Hell is their dwelling-place,-a fitting recompense for the (evil) that they did. (A.Yusuf Ali)

eyahlifune Billahi lekum izenkalebtum ileyhim litu’ridu anhum They will swear to you by Allah, when ye return to them, that ye may leave them alone.

I don’t know if you notice, in previous verse there was an expression iza reca’tum. When you return and met them. Here the same concept is given with different expression, izenkalebtum ileyim. You may ask that is there a difference, it’s a rule. Ihtilaf-ul esma, tedullu ala ihtilaf-ul mana. If the names differ the meanings differ too. So yes, the difference here  is inkalebe. Apart from Reva it means Reunion and Invasion. As in when you press on them and asked “Why were you here?” they begin to swear to you by Allah just to get rid of you.

fea’ridu anhum So leave them alone: let them be innehum ricsun For they are an abomination.

Look at this addressing and time. When these verses were coming Rasulallah wasn’t just dominating over Madina but the entire Peninsula. There were no one objecting him, Islam reached a point which may challenge Byzantine of Rome. A Prophet Nation. That’s why in that time, in the center of Rasulallah’s capital city there were a bunch of hypocrites that betrayed Islam. But what’s Islam’s reaction? Let them be. It may say, catch them and question them, no one might object to that. But interestingly Qur’an said let them be. fea’ridu anhum So leave them alone.

Next expression is also interesting. innehum ricsun For they are an abomination. Rics means dirty beyond cleaning. But in Qur’an, the words rics and taharet are used as opposite. Again in Qur’an these two words are used not physically but spiritually. As in this dirt is the dirt of heart and mind. And Taharet is the cleaning of heart and mind. That’s wht here it is used spiritually and turned the concept of they been abominations.

What is the meaning of hypocrites becoming abominations. It’s like the final destination with losing respect and dignity. If a person loses respect to Allah, other people and all creations surely he loses self respect too. This is the point where the owner of that hypocritical mind the values hitting rock bottom and an honorless life goes way up.

We encounter a hypocritical mind here. So if you ask why Allah act so harshly against this mischief, because Allah isn’t the one who gets harm from that. No, the person who loses most from that mishief is the hypocrite himself. Because he becomes the insult himself against humanity.

ve me’vahum cehennem* cezaen Bi ma kanu yeksibun; Hell will be their refuge as the return of their deeds.

If we carry this to metaphor, it still is the truth of course. But what if we take this in both the literal and metaphorical sense. It’s like this. A hypocites destination in this wrogn path is the conscience that turns into his own hell. It’s the guilty conscience by definition. If we take it in metaphorical sense it’s a burning guilt. Because by doing all that sins and bad deeds, not only he cannot gain anything but in the end he becomes a stranger to his own face. That’s why the guilt turns their inside into a living hell.

96-) Yahlifune lekum literdav anhum* fein terdav anhum feinnAllahe la yerda anil kavmil fasikiyn;

They will swear to you so that you may be pleased with them… Even if you were to be pleased with them, Allah will never be pleased with a people of corrupt faith! (A.Hulusi)

They will swear unto you, that ye may be pleased with them, but if ye are pleased with them, Allah is not pleased with those who disobey. (A.Yusuf Ali)

Yahlifune lekum literdav anhum* They will swear unto you, that ye may be pleased with them fein terdav anhum feinnAllahe la yerda anil kavmil fasikiyn Even if you were to be pleased with them, Allah will never be pleased with a people of corrupt faith!

Knowing this is not an ordinary thing. How can a one worldly man realize that? When that person does something he does it just to earn other peoples opinions and affections. Because the question of “What would Allah say?” isn’t in his book.

So what’s the difference? The difference between; “What would Allah said?” and “What would people said?” is this. People cannot see your heart, Allah can. That’s why a hypocrite always adjusts his action according to the others perspectives and opinions. But behind the screen it’s all empty and trash. If you manage to see behind the showcase you see corruption and faul things. By definition with all due respect, you encounter a sewer hole disguised. But this is the situation. That’s why it’s openly explained here. A logic that doesn’t involve Allah can only lead to a situation like that.

97-) El’arabu esheddu kufren ve nifakan ve ecderu ella ya’lemu hudude ma enzelAllahu ala RasuliHI, vAllahu Aliymun Hakiym;

The Bedouins are stronger in disbelief and hypocrisy… They are more likely to not understand the subtleties of what Allah and His Rasul reveal… Allah is the Aleem, the Hakim. (A.Hulusi)

The Bedouin Arabs are the worst in Unbelief and hypocrisy, and most fitted to be in ignorance of the command which Allah hath sent down to His Messenger. But Allah is All-Knowing, All-Wise. (A.Yusuf Ali)

El’arabu esheddu kufren ve nifakan The Bedouins are stronger in disbelief and hypocrisy. More that city elites. The word eshedd has both the meanings of most and than. They are most stronger in disbelief than others. ve ecderu ella ya’lemu hudude ma enzelAllahu ala RasuliHI and most fitted to be in ignorance of the command which Allah has sent down to His Messenger. They have this alibi. We encounter a unique style here. They are not capable of understanding the life that Allah has sent down to Rasulallah. But they are not excused, that is the subtext here.

vAllahu Aliymun Hakiym; But Allah is All-Knowing, All-Wise. What is the wisdom here, my friends? It’s seperation. Seperating the stones from the rice, giving everyone what they deserve. If the excuse is sincere he is excused. Also Allah who sees the rough nature of Beduins forsees that they cannot understand the finesses. This is a wonderful deduction.

So why is there a seperation here. Actually it’s to teach us a lesson. What makes a human is not tekniys but temyiz. Tekniys is wiping all out and temyiz is seperaion. If you don’t want the shell you don’t throw the entire fruit. If you clear the shell you might enjoy what’s in it. Isn’t this legit for all books like Allah’s book, isn’t it lgegit for all people like Rasulallah? You shall seperate.

That’s why Allah teaches us seperation. Even the little details cannot escape from Allah’s sight. Allah wants us to notice the right and wrong. Even wants us to notice the less good and more good and less bad and more bad. He doesn’t want us to measure Abu Talip and Abu Lehep as the same. He doesn’t want us to measure Beduins and City folks hypocracy in the same pot. Since Beduins were not capable of understanding the situation but the city elites did all those things deliberately. Even these should be seperated.

98-) Ve minel a’rabi men yettehizu ma yunfiku magremen ve yeterabbesu Bikumud devair* aleyhim dairetussev’* vAllahu Semiy’un ‘Aliym;

And among the Bedouins are some who consider what they spend in charity as loss and wait in hope that misfortune befalls you… May misfortune (of the times, the changing system and the astrological effects) fall upon them! Allah is the Sami, the Aleem. (A.Hulusi)

Some of the Bedouin Arabs look upon their payments as a fine, and watch for disasters for you: on them be the disaster of evil: for Allah is He That heareth and knoweth (all things). (A.Yusuf Ali)

Ve minel a’rabi men yettehizu ma yunfiku magremen ve yeterabbesu Bikumud devair And among the Bedouins are some who consider what they spend in charity as loss and wait in hope that misfortune befalls you. aleyhim dairetussev’ on them be the disaster of evil. We might also say; May misfortune fall upon them.

vAllahu Semiy’un ‘Aliym; for Allah is He That hears and knows all things.

99-) Ve minel a’rabi men yu’minu Billahi vel yevmil ahiri ve yettehizu ma yunfiku kurubatin indAllahi ve salevatir Rasul* ela inneha kurbetun lehum* seyudhiluhumullahu fiy rahmetiHI, innAllahe Gafurun Rahiym;

But among the Bedouins are some who believe in Allah, their essential reality with His Names, and the eternal life to come, and who consider what they give unrequitedly as a means to get closer to Allah and to be a part of Rasulullah’s prayers… Be careful, indeed, that (which they spend in charity) is definitely a means for closeness… Allah will include them into His grace… Indeed, Allah is the Ghafur, the Rahim. (A.Hulusi)

But some of the desert Arabs believe in Allah and the Last Day, and look on their payments as pious gifts bringing them nearer to Allah and obtaining the prayers of the Messenger. Aye, indeed they bring them nearer (to Him): soon will Allah admit them to His Mercy: for Allah is Oft-forgiving, Most Merciful. (A.Yusuf Ali)

Ve minel a’rabi men yu’minu Billahi vel yevmil ahiri But some of the desert Arabs believe in Allah and the Last Day, ve yettehizu ma yunfiku kurubatin indAllahi ve salevatir Rasul and look on their payments as pious gifts bringing them nearer to Allah and obtaining the prayers of the Messenger. Yes,  this is seperation. Like we said there were some Beduins who were like that among Arabs.

I should tell this beforehand. No one should say “Why should we care about some ancient desert nomads?” when the speech is about Beduins. No one should say we are not among them. Beduin mind isn’t something that can be locked in a specific time and land. It’s a way of thinking,  a perspective. It’s a persons stance for life. It means the minds of people with limited horizon, small world, even smaller dreams, limited language and thoughts. In our language it means rural, provincial. But the meaning of rural here isn’t about the place a person stay, it’s their thoughts and behaviours. Otherwise there are many civilized people live in rural areas and many limited minded people might live in the city.

That’s why we should use this beduin word with this special meaning. Limited horizon and worlded, narrow people. By doing that we might carry this verse in this time and space.

In previous verse, Ve minel a’rabi men yettehizu ma yunfiku magremen ve yeterabbesu Bikumud devair* Some of the Bedouin Arabs look upon their payments as a fine, and watch for disasters for you: aleyhim dairetussev’ on them be the disaster of evil.

And here in this verse we see this. Ve minel a’rabi men yu’minu Billahi vel yevmil ahiri But some of the desert Arabs believe in Allah and the Last Day, ve yettehizu ma yunfiku kurubatin indAllahi ve salevatir Rasul* and look on their payments as pious gifts bringing them nearer to Allah and obtaining the prayers of the Messenger.ela inneha kurbetun lehum* Aye, indeed they bring them nearer (to Him): seyudhiluhumullahu fiy rahmetiHI, soon will Allah admit them to His Mercy innAllahe Gafurun Rahiym: for Allah is Oft-forgiving, Most Merciful.

That’s why the passage talks about Beduins all the way to here. Prophets were coming to cities, city states. For that all prophets were deemed culture bearers. That’s why all prophets were civilized people. Because religion can only affect people who have the laws of livings, who have the connection of Allah and people well, who have the insight of Allah and earth connection. And above all religion affects people who can balance all these things within themselves.

100-) Vessabikunel evvelune minel muhaciriyne vel’ensari velleziynettebeuhum Bi ihsanin radiyAllahu anhum ve radu anHU, ve eadde lehum cennatin tecriy tahtehel’enharu halidiyne fiyha ebeda* zalikel fevzul aziym;

And the forerunners (in faith) among the Muhajireen (those who migrated from Mecca) and the Ansar (the people of Medina) and those who followed them by observing the reality (by endowment/benevolence) Allah is pleased with them, and they are pleased with HU! There are Paradises for them, underneath which rivers flow, in which they will abide eternally… This is the great liberation! (A.Hulusi)

The vanguard (of Islam)- the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds,- well- pleased is Allah with them, as are they with Him: for them hath He prepared Gardens under which rivers flow, to dwell therein for ever: that is the supreme triumph. (A.Yusuf Ali)

Vessabikunel evvelune minel muhaciriyne vel’ensari velleziynettebeuhum Bi ihsanin and for those who migrate from a place where situation is dire to a place where possibilities can be produced and people who share their wealth with those religion helpers and those who follow their footsteps on making good deeds. I know the part isn’t that long for reading but I wanted to make a clear translation. Short versin is like this. The vanguard of Islam, the first of those who forsook their homes and of those who gave them aid, and also those who follow them in good deeds. The reason of my initial translation is to open to concepts of muhajir and ensar.

Surely these words cannot be locked in a single time and space, these are universal concepts. So initially who are really considered as muhajirs, if you ask. In my dictionary, muhajir is the person who migrate from a place where the options are depleted to a place there the options can be produced again.

Yes, this is muhajir. With a background like that can anyone say there won’t be any migrations ever again. Especially if we look at todays standards, can we say imigration is out of our society and hold no place anymore?

A place where the possibilities are depleted to a place where possibilities can be produced again. This migration might be spiritual. It can happen in your heart and mind. You might hit a spot which the options in your heart lead you to nowhere so you want to change the channel. You switch lanes in your minds path. You tried a way but with no avail, so you migrate to another method. This is migration.

So what is ensar? Ensar are the religion helper who share their possibilities with imigrants. Ensars motive is religion. By helping imigrants they help religion. Anyone who embrace the religion with open arms are considered ensar. They are the pioneers of Islam and there will be those who follow their footsteps.

radiyAllahu anhum ve radu anHU well- pleased is Allah with them, as are they with Him. If a man says this sentence to me in my whole life I wouldn’t be bothered. Well- pleased is Allah with them, as are they with Him.

If we take the part ve radu anH  with the vav’a word and considered with the rules of arabic language we might reach to this conclusion as well. The rule behind getting Allah’s please is that the people must be pleased with Allah.

Yes, are you pleased with Allah. All of you say “May Allah be pleased with you.” But we don’t say “Be pleased with Allah.” We should advise it to each other. Because why should Allah be pleased with someone who hasn’t pleased with Him.? That’s why it should be understood properly. Be pleased with Allah so that Allah be pleased with you.

What is the best indicator of that? Accepting the boundries that Allah put for you in life. Accepting Allah as your Rabb by saying, “If you think of something for me, you think what’s best for me, my Rabb.” If you have a judgement for me, it would be form y best intertest.” This is being pleased with Allah.

ve eadde lehum cennatin tecriy tahtehel’enharu halidiyne fiyha ebeda for them has He prepared Gardens under which rivers flow, to dwell therein for ever. A simple n might be left out because it is absent here. That may change the meaning a bit. tecriy tahtehel’enhar. Terciy min tahtehel’enhar was the regular form.

zalikel fevzul aziym; that is the supreme triumph. The greatest happiness, dear friends. Happiness is related to satisfaction not possibility. And satisfaction is all related to mind. Children might be satisfied with candy. If you give candy to a child you satisfy him. Half a bottle of milk might satisfy a baby. Because their minds are small yet. But big and grown minds cannot be satisfied with toys. And the ultimate satisfaction for a grown minds can only be paradise. And there’s nothing on earth that can satisfy this need of paradise so this is the real picture.

Ya eyyetuhen Nefsul Mutmainneh; (Fecr/27) O you good person who is satisfied with paradise. It means the person who isn’t satisfied something else than Allah. Fedhuliy fiy ‘ibadIY; , Vedhuliy cennetIY; (Fecr/29-30)You haven’t been satisfied something else than paradise, you didn’t accept the earth. You didn’t say that you are ok with anything else. So enter that paradise that you feel satisfaction. The greatest souls cannot be sated with small things.

101-) Ve mimmen havlekum minel a’rabi munafikun* ve min ehlil Mediyneti meradu alennifaki la ta’lemuhum* nahnu na’lemuhum* senuazzibuhum merreteyni summe yureddune ila azabin aziym;

There are hypocrites both from among the Bedouins around you and the people of Medina who are persistent and canny in hypocrisy… You do not know them, We know them… We will make them suffer twice… Then they will be returned to the greatest suffering! (A.Hulusi)

Certain of the desert Arabs round about you are hypocrites, as well as among the Madinah folk: they are obstinate in hypocrisy: thou knowest them not: We know them: twice shall We punish them: and in addition shall they be sent to a grievous chastisement. (A.Yusuf Ali)

Ve mimmen havlekum minel a’rabi munafikun* There are hypocrites both from among the Bedouins around you ve min ehlil Mediyneti meradu alennifaki and the people of Medina: they are obstinate in hypocrisy. Meradu expression can be translated as internalization but in literal meaning it is defined as devil. Marid is an adjective to describe devil. Arrogant devil. It has the meaning of peaking a feature, going extreme. But when Qur’an talks about the city folks’ hypocracy I believe this expression is more accurate meradu alennifak. As in doing their hypocrisy with tactical finesse.

la ta’lemuhum* nahnu na’lemuhum You do not know them, We know them. Although the addressing here is for the prophet the expression is plural. As in all of you don’t know them but we do. Who are that “we” group? Surely Allah and the angels that Allah introduced. Then Again we cannot derive them from a simple word. There are many pronouns in Qur’an to describe Allah. The main logic here is that Allah cannot be personaified. It also has the message than we shouldn’t personified Allah in our minds.

senuazzibuhum merreteyni summe yureddune ila azabin aziym; We will make them suffer twice… Then they will be returned to the greatest suffering. Why the double suffering, dear Qur’an friends. Allah is just and never gives anyone anything that they didn’t deserve. So why double because they have two faces. Being two faced comes with being doubly punished.

Why are they two faced? Because their second face craved for glory and dignity otherwise they would be seen as deniers and blasphemers. But their second face wanted to gain wanted to win. They will be denied from that gain and that is a punishment.

Secondly they won’t be any trust and love in other peoples hearts for them. They will neither  be good to Allah with their original faces nor good with people because they wear their second faces to trick them. That’s why they will be exposed, ripped from dignity and denied from gain that they wished for. This is their punishment doubled and hardened.

102-) Ve aharuna’terefu Bi zunubihim haletu amelen salihan ve ahare seyyia* asellahu en yetube aleyhim* innAllahe Gafurun Rahiym;

And there are some (who did not go to battle) who confessed their offences… They mixed a good deed with a bad deed… Perhaps Allah will accept their repentance… Indeed, Allah is the Ghafur, the Rahim. (A.Hulusi)

Others (there are who) have acknowledged their wrong-doings: they have mixed an act that was good with another that was evil. Perhaps Allah will turn unto them (in Mercy): for Allah is Oft-Forgiving, Most Merciful. (A.Yusuf Ali)

Ve aharuna’terefu Bi zunubihim haletu amelen salihan ve ahare seyyia* And there are some (who did not go to battle) who confessed their offences.. They mixed a good deed with a bad deed. asellahu en yetube aleyhim* Perhaps Allah will accept their repentance innAllahe Gafurun Rahiym; for Allah is Oft-Forgiving, Most Merciful.

Notice the style of verse, a great analysis again. One of many that we have been seeing for a several verses. We should remember them. Seperation of feeling sincerely guilty and regretful for their mistakes. Or making things complicated. Here we see another group. People who accidently mixed the good and bad. Although they were mentioned before we see a great analysis in this passage for them. City folksa re seperated from the beduins. And then the ones apologized and not are seperated among them. Then those who are sincere in their apologies and others are seperated. Rough hypocrites and refined hypocrites are seperated in the verse above. Lastly among those who ask for forgiveness and repent we see the seperation of those whom their repentance are accepted and those have matter to deal with Allah Himself. Magnificent separation and analysis.  Moving on.

103-) Huz min emvalihim sadakaten tutahhiruhum ve tuzekkiyhim Biha ve salli aleyhim* inne salateke sekenun lehum* vAllahu Semiy’un ‘Aliym;

Take from their possessions in offering, by which you may cleanse and purify them. Turn to them, and pray… Indeed, your prayer (introspection) is a source of tranquility and security for them. Allah is the Sami, the Aleem. (A.Hulusi)

Of their wealth, take alms, that so thou mightest purify and sanctify them; and pray on their behalf. Verily thy prayers are a source of security for them: And Allah is One Who heareth and knoweth. (A.Yusuf Ali)

Huz min emvalihim sadakaten Of their wealth, take alms. The background translation gives us this insight. Accept their offerings in wealth. By definition it’s alms of course. The possessions given away to prove sincerity for Allah. They wanted to prove their worth and sincerity and loyalty and honesty for Allah by giving those offerings. They wishes for you to accept. tutahhiruhum ve tuzekkiyhim Biha by which you may cleanse and purify them.

Like I translated before the word Rics implies a spiritual dirt that needs to be cleansed. Here the means of cleaning arrived. Because alms isn’t a tool to clean physical dirts, it’s not soap or anything. As we can see in Qur’an. La yemessuHU illel mutahherun; (Vakia/79) Like this many verses about cleansing are metaphorical. It shows us the insight of thought and emotional inner cleanings.

ve salli aleyhim* Turn to them, and pray. inne salateke sekenun lehum* Indeed, your prayer is a source of tranquility and security for them vAllahu Semiy’un ‘Aliym And Allah is One Who hears and knows. You pray for all but Allah is the one who knows what to give and to whom.

Here alms, Huz min emvalihim sadakaten the price of proving loyalty to Allah. You may ask if its zekah or not, it’s different, it’s something else. You might say repentance alms to this. In Rasulallah’s era, people who did acts with hypocratical behaviours or actions first did their repentances to prove their loyalty and then give alms from their possessions. Just like Ka’b Bin Maliks donating his possesions in front of Rasulallah. Here we see the concept of repentance alms a common practice among the sahaba. It would be an excellent practice if we can adjust it to our days.

Accepting these, in fact there were some Rasulallah didn’t accept. It’s interesting. I said at the beginning of this lesson, the hypocritical mind thinks that he deceived but in fact he was eliminated. That’s why you shouldn’t see it as “I gave”, you should think as “If it is accepted.”If an alms isn’t accepted there’s not much meaning of it. We shouldn’t feel bad that we cannot give but if it is accepted or not must concerns us. People who give aren’t doing that because of their arms muscles, Allah gives them the faith to give. First they give with their hearts then their hands.

It’s a trust thing. Person gives to whom he trusts. By this he builds a trust relation with Allah. Otherwise it’s not that easy. If it is accepted just fort his cause you should feel joy. Just like Imran’s woman, mother of Mary mother of Jesus. What was he saying Hane the mother of Mary? fetekabbel minniy... (Alu Imran/35) Giving her child in her woom to Allah. Because she couldn’t find anything to give. She wanted to show appreciation at the end of her life but since she didn’t have anthing else other than her daughter she offered her child to Allah and asks fetkabbel minniy “Please accept this from me.” A present, an offering, it might not be accepted. Your offering might be precious to you but remember Allah is the one who gives you that in the first place. That’s why for Allah it’s nothing but a small gift.

104-) Elem ya’lemu ennAllahe HUve yakbelut tevbete an ibadiHI ve ye’huzus sadakati ve ennAllahe HUvet Tevvabur Rahiym;

Did they not understand that Allah, who accepts the repentance of His servants and receives their offering, is HU! HU is Allah, the Tawwab, the Rahim. (A.Hulusi)

Know they not that Allah doth accept repentance from His votaries and receives their gifts of charity, and that Allah is verily He, the Oft-Returning, Most Merciful? (A.Yusuf Ali)

Elem ya’lemu ennAllahe HUve yakbelut tevbete an ibadiHI Did they not understand that Allah, who accepts the repentance of His servants ve ye’huzus sadakati and receives their offering ve ennAllahe HUvet Tevvabur Rahiym and that Allah is verily He, the Oft-Returning, Most Merciful? The being that accepted the repentance is also the power that accepts the offerings. This is important.

105-) Ve kuli’melu fe seyerAllahu amelekum ve RasuluHU vel mu’minun* ve setureddune ila Alimil gaybi veshehadeti feyunebbiukum Bi ma kuntum ta’melun;

Say, “Work! Allah, His Rasul and the believers will see your deeds… You will live the consequences of returning to the perceivable (witnessed) and unperceivable (unseen) Aleem! He will notify you of the meanings of what you do.” (A.Hulusi)

And say: “Work (righteousness): Soon will Allah observe your work, and His Messenger, and the Believers: Soon will ye be brought back to the Knower of what is hidden and what is open: then will He show you the truth of all that ye did.” (A.Yusuf Ali)

Ve kuli’melu fe seyerAllahu amelekum ve RasuluHU vel mu’minun a repetition we might add because a similar addressing came with 94th verse. Say, “Work! Allah, His Rasul and the believers will see your deeds. Making deeds is the equivalent of production with the widest meaning. Allah sees the values you produce, His Messenger sees and all the true believer sees your deeds.

Faith and deeds are the materials to produce values dear friends. If a faith has no deed, has no fruit, how can you prove that it exists in the first place. That’s why proof of a faith is deed, producing values and here the true believers are called to prove their faiths and says don’t check who sees your deeds of not. First of all All-seeing Allah’s gaze should be enough for you. So if you believe in Allah, continue to produce deeds. But remember if you truly be able to produce a real deed, know that your actions will be echoed in heavens. Because it would make a nice sound in eternal dome. And if you mark your deeds as David had done, that sound will not fade away until the end of eternity. So produce values.

ve setureddune ila Alimil gaybi veshehadeti Soon will you be brought back to the Knower of what is hidden and what is open: feyunebbiukum Bi ma kuntum ta’melun; then will He show you the truth of all that you did.

106-) Ve aharune murcevne liemrillahi imma yuazzibuhum ve imma yetubu aleyhim* vAllahu Aliymun Hakiym;

And there are others (among those who did not go to battle) who are deferred until the command of Allah… Either He will punish them or allow them to repent… Allah is the Aleem, the Hakim. (A.Hulusi)

There are (yet) others, held in suspense for the command of Allah, whether He will punish them, or turn in mercy to them: and Allah is All-Knowing, Wise. (A.Yusuf Ali)

Ve aharune murcevne liemrillahi There are yet others, held in suspense for the command of Allah, imma yuazzibuhum ve imma yetubu aleyhim* whether He will punish them, or turn in mercy to them vAllahu Aliymun Hakiym; and Allah is All-Knowing, Wise.

It is said that this verse are the other people like Ka’b Bin Malik, Hilal Bin Umeyye, Murare Bin Rebi, people who stayed back from Tabuk March. But this approach of Ibn Abbas feels like doesn’t really support the entire claim of the verse. I believe this verses target are tthe people who wished to stay back before that event. Because this latter group did their repentance but these didn’t even do that. Their business are with Allah now. Because Allah accept those who repent sincerely. They were taken differently. But this category is something else.

We were shown frames from Tabuk March by these lessons verses. Our next lesson will be the end of this chapter and we will observe many other frames on the similar subjects and we will try to understand different perspectives with their bases. Our Rabb is the one who knows people best.

“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.

“Esselamu aleykum.

“EuzuBillahiminesheytanirracim”

“BismillahirRahmanirRahiym”

Dear Qur’an friends, today we continue our lesson with the 107th verse of Tawbah chapter. As you remember in our previous lesson the topic was about the behaviour patterns of hypocrites during the Tabuk Expedition. These revelations unravels the background of their psychology and teaches us the patterns of hypocrites not only in that time but for all times as well.

Here also within the frames of expedition, we read these verses about some other types of hypocritical behaviours and how they come to life.

107-) Velleziynettehazu mesciden diraren ve kufren ve tefriykan beynel mu’miniyne ve irsaden limen harebAllahe ve RasuleHU min kabl* ve leyahlifunne in eradna illel Husna* vAllahu yesshedu innehum le kazibun;

And there are some who have opened mosques to harm the believers, to cause disbelief and division among the believers and as a station to watch those who previously warred against Allah and His Rasul… They swear, “We intended only the best”… Allah testifies that they are certainly liars. (A.Hulusi)

And there are those who put up a mosque by way of mischief and infidelity – to disunite the Believers – and in preparation for one who warred against Allah and His Messenger aforetime. They will indeed swear that their intention is nothing but good; but Allah doth declare that they are certainly liars. (A.Yusuf Ali)

Velleziynettehazu mesciden diraren ve kufren ve tefriykan beynel mu’miniyne ve irsaden limen harebAllahe ve RasuleHU min kabl And there are those who put up a mosque by way of mischief and infidelity – to disunite the Believers – and in preparation for one who warred against Allah and His Messenger aforetime.

There might be some among you that heard the concept of Masjid-i Dirar. Although this is a patterned name these days, it was not a name but a function when these verses initially arrived. A mosque that harms, a temple that is build to cause harm.

If you ask how a temple might cause harm, the answer is like this. A mosque or a temple doesn’t gain his feature just because of its architecture of name but the means of using it. That’s why this message is here. A places sacrecy doesn’t come from its minarets of altars but the purpose if using it.

This fact also shows us this. It might seem like a masjid but this is the place that Allah orders us to demolish. Because inside it is only served satan. The other way around is also possible. It might not look like a sanctuary, not pleasant looking, a plain structure with nothing in it. But it might also be a branch of Kaaba. Even the Kaaba itself, the mother of all masjids on earth is so plain and simple, it has a touch of natural structure as well. Maybe the plainest stucture on eearth is Kaaba but it is also the center of all mercy origins on earth. Like that.

ve leyahlifunne in eradna illel Husna* They will indeed swear that their intention is nothing but good; vAllahu yesshedu innehum le kazibun but Allah does declare that they are certainly liars.

Naturally when we look at the content of this verse, it’s obvious that there is a historical event and dimension. What is this event? The center of it was a Madina resident named Abu Amir, a man from the Hazrech clan. Abu Amir though being an Arab also embraced the Christianity and became a monk. In those times the monks are named as el-Kissiys, the arabic translation of christian monks. So he was an accepted religion leader even by all who followed christianity.

He fought against Rasulallah in Uhud. Interestingly enough I see Abu Amir as the exact opposite of Muhayrik, the Jewish scholar and wealthyman that fought in Uhud battle with Rasulallah. These two historical figures that are their exact opposite happened to be at the exact time and space there in Uhud. Abu Amir, christian monk suffering shirq that blurred the faith in Allah fighting aside with heathens that had no faith to Allah and to the book of people. But Muhayrik which was also a person of the book, a jew fighting with Rasulallah against them.

According to some records Abu Amir migrated to Syria after Uhud battle. After that he became a respeted elder among Gatafan tribes which were also christians. They constantly gave advices to their comrades in Madina. One of those tactics was that they built a mosque right near the place where Rasulallah make his daily prays as a sign of respect. Those comrades did exactly that by following the orders of their leader Abu Amir. They even invited Rasulallah to legitify their masjids. But in truth they were trying to use that building as a base to organize a mutiny and cue against Rasulallah.

So this verse informs us about that fact and like I said before value of a place cannot be about its architecture or name but the reason of it, the purpose. This verse informs us about that constant principle.

108-) La tekum fiyhi ebeda* lemescidun ussise alet takva min evveli yevmin ehakku en tekume fiyh* fiyhi Ricalun yuhibbune en yetetahheru* vAllshu yuhibbul muttahhiriyn;

Do not ever stand to prayer in that mosque! The mosque founded on taqwa (protecting yourself in the way of Allah from the inadequacies of your identity) from the first day is more worthy of you to stand in… There are men there who love purification… Allah loves those who purify. (A.Hulusi)

Never stand thou forth therein. There is a mosque whose foundation was laid from the first day on piety; it is more worthy of thy standing forth (for prayer) therein. In it are men who love to be purified; and Allah loveth those who make themselves pure. (A.Yusuf Ali)

La tekum fiyhi ebeda Do not ever stand to prayer in that mosque! La Tekum indicates a negative order, it’s the negative form of praying order. So don’t pray there, don’t worship there. Like I mentioned before they invited Rasulallah to their mosque to make their masjid legit. Surely they will say “Rasulallah did pray in our mosque” later and by that they will easily did their plans later.

If the verse hadn’t given the situation I believe Rasulallah would really go there and prayed there just like the funeral of hypocrites chief. Or like those hypocrites that came to them with fake excuses tos tay behind in Tabuk Expedition.

Even Rasulallah did come there and prayed there, it wouldn’t change the fact that this place was the center of treason and blasphemy. I see this reference here in this verse.

lemescidun ussise alet takva min evveli yevmin There is a mosque whose foundation was laid from the first day on piety; ehakku en tekume fiyh* it is more worthy of thy standing forth (for prayer) therein fiyhi Ricalun yuhibbune en yetetahheru* In it are men who love to be purified; vAllahu yuhibbul muttahhiriyn and Allah loves those who make themselves pure.

In our previous lesson when we analyzed the words rics and taharet we said that Qur’an uses them to indicate the spiritual and physical cleanse. Here we see the similar expression whilst talking abour takwa mosque. There were many debates on the location of this Takwa mosque. Some said that Kuba mosque which Rasulallah had stayed for a while after the Hejira and made his prayers for a while. But there are records coming from serious sources like Ahmed Bin Hambel and Ibn Mace that the central mosque in Madina was named the takwa mosque at the time. But like we always says these verses are beyond time and space. And since the message of these verses are eternal this taqwa mosque expression includes all buildings and masjids that has the purpose of making like better for worshipping Allah. And all the mentioned groups on that note are the ones who build these mosques.

109-) Efemen essese bunyanehu ala takva minAllahi ve ridvanin hayrun emmen essese bunyanehu ala shefa curufin harin fenhare Bihi fiy nari cehennem* vAllahu lâ yehdil kavmez zalimiyn;

Is the one who founds his building on taqwa and the pleasure of Allah (Ridvan; the capacity to transform potentials into actions through the awareness of one’s reality) better or the one who founds it on the edge of a crumbling cliff that is ready to collapse with him into the fire of hell? Allah does not enable the wrongdoing people (dualists, deniers and hypocrites) to experience the reality! (A.Hulusi)

Which then is best? – he that layeth his foundation on piety to Allah and His Good Pleasure? – or he that layeth his foundation on an undermined sand-cliff ready to crumble to pieces? and it doth crumble to pieces with him, into the fire of Hell. And Allah guideth not people that do wrong. (A.Yusuf Ali)

Efemen essese bunyanehu ala takva minAllahi ve ridvanin hayrun Here we have a comparison. Is the one who founds his building on taqwa and the pleasure of Allah better emmen essese bunyanehu ala shefa curufin harin fenhare Bihi fiy nari cehennem* or the one who founds it on the edge of a crumbling cliff that is ready to collapse with him into the fire of hell? vAllahu lâ yehdil kavmez zalimiyn And Allah guides not people that do wrong.

If you notice here the verse takes the speech from a corporeal building to a metaphorical comparison. By comparing the masjids that are built with bad intentions and good intentions and takes the analogy to life. We can also translate the takwa as Allah concern.

Another meaning of takwa is the consciousness of responsibility with the great explanation of Toshiko Ioyatsu. Although here it might seem a spot on explanation Qur’an doesn’t use these kinds of expressions always with the same meanings. Meaning richness changes with the context. That’s why in this case I translated as Allah concern in men. People always have concerns and build their actions on that concerns mostly. It may easily be earthly concerns. Sometimes it’s about society, speech, image or anything else. But the most noble concern of all is Allah concern and that is takwa. That’s why if a man build his action on the concern of Allah than his life has the foundations of Allah concern. He does all his actions with the notion of what would Allah say. And because he has concerns for Allah’s will he always does what Allah orders and advises to do.

And now we think about another man, the opposite analogy of Qur’an. Built his house on the edge of a cliff. Shefa means edge but curuf word has more rich connation. Curuf is this, piece of earth that is carved by water and flood. It’s in that emptiness. And the next word Harin, the earth piece that stayed in that emptiness is also fragile. That’s how Qur’an identifies all actions not based of takwa as this buildings, fragile on the edge of a cliff that is hollow inside because of flood.

Of course by this point we might complete the comparison. Building is actions and foundation is faith. Hypocrites do their buildings without foundations. This is important. Here we evaluate the actions of hypocrites. A building without its roots. We should remember again the end of the verse. vAllahu la yehdil kavmez zalimiyn; And Allah guides not people that do wrong. Zulum, tyranny and wrongdoings, rotten foundations of buildings. A small tremble and the whole building collapses. And what’s next if that happens, that building with all its glory and beauty becomes graves to those within.

110-) La yezalu bunyanuhumulleziy benev riybeten fiy kulubihim illa en tekattaa kulubuhum* vAllahu Aliymun Hakiym;

Until their hearts are shattered, the mosques they build will continue to be a doubt in their hearts… Allah is the Aleem, the Hakim. (A.Hulusi)

The foundation of those who so build is never free from suspicion and shakiness in their hearts, until their hearts are cut to pieces. And Allah is All-Knowing, Wise. (A.Yusuf Ali)

La yezalu bunyanuhumulleziy benev riybeten fiy kulubihim illa en tekattaa kulubuhum The foundation of those who so build is never free from suspicion and shakiness in their hearts, until their hearts are cut to pieces.

With a loose translation this phrase has a reflective side which is the main reason of its existence in the first place. The life building they built in their hearts on the suspicions foundation shall only last until their hearts are shattered.

The translation of the word suspicion is riybe. Riybe isn’t an ordinary suspicion though. Ordinary suspicion is shek in arabic. Qur’an also uses the word shek but not with this meaning. Qur’an describes heavy suspicions with riybe. According to Ibn Faris in his book Mekayis-ul Luga, riybe describes fear aside the suspicion. Concern. What if I was the wrong one at this whole time concern. This is the fear of hypocrites. These words describes the heart condition of hypocrites, the storm of souls very vividly. A fear induced suspicion. I suspect but what if I was wrong. I built this house but what if it collapses. Hypocracy is hard indeed. This verse should be taken without adding the concept of the previous verse because this verses metaphorical nature is a bit different.

vAllahu Aliymun Hakiym And Allah is All-Knowing, Wise.

111-) InnAllaheshtera minel mu’miniyne enfusehum ve emvalehum Bienne lehumul cennete, yukatilune fiy sebiylillahi feyaktulune ve yuktelune va’den aleyhi hakkan fiyt Tevrati vel Inciyli vel Kur’an* ve men evfa Bi ahdiHI minAllahi festebshiru Bi bey’ikumulleziy baya’tum BiHI, ve zalike huvel fevzul aziym;

Indeed, Allah has purchased, from the believers, their souls and their properties in return for Paradise… They fight for the cause of Allah, so they kill or are killed… It is a true promise he bears from the Torah, the Gospel and the Quran! Who can be better at fulfilling a promise than Allah? So, rejoice in this transaction with Him! This is the great liberation! (A.Hulusi)

Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the Garden (of Paradise): they fight in His Cause, and slay and are slain: a promise binding on Him in Truth, through the Torah, the Gospel, and the Quran: and who is more faithful to his Covenant than Allah? Then rejoice in the bargain which ye have concluded: that is the achievement supreme. (A.Yusuf Ali)

InnAllaheshtera minel mu’miniyne enfusehum ve emvalehum Bienne lehumul cennete, yukatilune fiy sebiylillahi feyaktulune ve yuktelune Indeed, Allah has purchased, from the believers, their souls and their properties in return for Paradise… They fight for the cause of Allah, so they kill or are killed.

We encountered another metaphorical expression. Symbolical because eshtera, the verb of purchasing is taken from the everyday langauge of commerce community. Here religion is transffered to langauage. Although the word represents daily transactions, in this verse it turns to a wonderful transaction between man and Allah. A regular word becomes the definitive element between Allah and the person.

How can you explain better than that if you try to inform hypocrites thatdying with a purpose is way more valuable than being a one worldly, two faced person with zero purpose life. Qur’an explains this fact with finesse here.

va’den aleyhi hakkan fiyt Tevrati vel Inciyli vel Kur’an It is a true promise he bears from the Torah, the Gospel and the Quran! There are many similar expressions in both Tora and Bible too. For example 6th chapter and third sentence of Old Testament and 19th chapters 21st verse of Matta Bible have similar expression to this one.

ve men evfa Bi ahdiHI minAllah Who can be better at fulfilling a promise than Allah? festebshiru Bi bey’ikumulleziy baya’tum BiHI So, rejoice in this transaction with Him! Estibshar, give good news to each other, share this joy fort his transaction. ve zalike huvel fevzul aziym This is the great liberation. With exact translation this is the ultimate happiness.

In our last lesson I said the happiness is connected to satisfaction. Great minds satisfied only with great values. Crazies and kids can be swayed by candy. To those who aren’t satisfied with the toys of earth and wish for paradise, Allah will sate them with paradise.

112-) EtTaibunel Abiydunel Hamidunes Saihuner Raki’unes Sacidunel Amirune Bil ma’rufi venNahune anil munkeri vel Hafizune li hududillah* ve beshiril mu’miniyn;

The repentant, the worshippers, those who are in a state of hamd (evaluating things in terms of their essential reality), the travelers, those who bow (in the sight of the Divine Might), those who prostrate (in admission of their absolute servitude), those who enjoin what is right and forbid what is wrong and protect the limits set by Allah… Give good tidings to the believers! (A.Hulusi)

Those that turn (to Allah) in repentance; that serve Him, and praise Him; that wander in devotion to the Cause of Allah,: that bow down and prostrate themselves in prayer; that enjoin good and forbid evil; and observe the limit set by Allah.- (these do rejoice). So proclaim the glad tidings to the Believers. (A.Yusuf Ali)

EtTaibune “The repentant”. If we want to use it in one word, it’s this. Because we should reference it to this previous verse there’s no “vav” addition. So whose happiness is this, EtTaibune Those who repent to Allah.

Repentance means bending. A sin has committed and the person leans to Allah immediately. As you see the verse doesn’t say those who didn’t commit sin. Because there can be no such thing. Human in all definitions is flawed. But the happiness here is about those who didn’t insist on sins and bend himself and ask for forgiveness to that power that will grant him happiness. Moving on.

el abiydune  that serve Him alone el Hamidun and praise Him alone es Saihun that wander in devotion to the Cause of Allah. Happiness is theirs.

As you notice there are expressions regarding alone, totally, only. In text there were none of these so why did we add these in translation. The thing is there are in the text and not our additions. The “el” addition at the beginning of the verse gives us this meaning. The meaning of this opening in Arabic language grants us this meaning. Only serves Allah, only praise Allah and wanders the world for only the cause of Allah.

But the es Saihun part was translated as those who do their fastings in translations. Ibn Abbas had explained that every word derived from the esseyahe root indicates the concept of fasting in Qur’an. Or this idea was dedicated to Ibn Abbas. So if we take this concept and add it to the metaphors here we gains this explanation. People take their leaves from eating and drinking and sexual desires when fasting. So wandering the world is like taking themselves from earthly desires to reach Allah. Both meanings are sensible. I believe we should take the meanings that have the widest meaning in this sitaution. For that is the reason of our translation.

er Raki’un that bow down es Sacidun and prostrate themselves in prayer el Amirune Bil ma’rufi venNahune anil munker; that enjoin good and forbid evil. Emr-i bil ma’ruf ve Nehy-i anil munker. It’s the opposite of discord. Interesting pronounciation. Infak is spending on the way of Allah. Nifak is being hypocrite. It seems they both have the same origin in language. Here’s why.

The origin of similar words like nifak and infak comes from double holed cells. That’s why nest of a mole is called nefak. Subways also names enfak. Because they also have two sides for in and out. So what’s the real meaning here. Nifak is the name of hypocrites because they are also called two faced. And Infak is the name of concept of spending here in this world because the person believes that his actions will reflect to the other side as well. Just like a tunnel, you give one side here on earth and you get on the afterlife from the other end, that’s infak.

vel Hafizune li hududillah and protect the limits set by Allah… ve beshiril mu’miniyn; Give good tidings to the believers!

113-) Ma kane linNebiyyi velleziyne amenu en yestagfiru lil mushrikiyne velev kanu uliy kurba min ba’di ma tebeyyene lehum ennehum ashabul cahiym;

It is not for the Nabi or the believers, to ask forgiveness for the dualists, even if they are relatives, after it has become clear that they are companions of fire (for Allah does not forgive duality; Allah has endowed the brain with such a system that when the state of duality, that is, deifying an external being, is dominant in the brain, it automatically becomes unable to activate the divine qualities inherent within itself). (A.Hulusi)

It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin, after it is clear to them that they are companions of the Fire. (A.Yusuf Ali)

Ma kane linNebiyyi velleziyne amenu en yestagfiru lil mushrikiyne velev kanu uliy kurba min ba’di ma tebeyyene lehum ennehum ashabul cahiym The meaning is so whole, I cannot find a way to divide it. So, the people who died stuck in blasphemy. It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin, after it is clear to them that they are companions of the Fire.

Yes, not fitting. “Ma kane” means unsuitable, uncool. Very asture attitude. It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin. Their denial is revealed to them of course and that means they are dead, so this verse is about pagans who died in that denial state.

Although when these types of verses come, the name of Abu Talip comes to mind as well but it would be inaccurate. As you know Tawbah chapter arrived at the ninth year of Hejira and at that time Abu Talip’s death was 12 to 13 years prior.

One of the reasons of arrival of this verse was that there were some people among muslims praying for their heathen mothers, fathers or siblings that had passed away. Some also have their reasons like even the prophet Abraham had prayed for his father. I believe this verse has not a specific reason of arrival like these but more of a lesson, a general opinion that should get our attention. Thinking that the sin of shirq is forgivable is rudeness against Allah, this is the inside message here. It like the verse says this. You seek forgiveness from Allah for those you know that they died as blasphemers but remember only Allah has the power to forgive. That means you think the sin of shirq is forgivable.

But Allah already said otherwise. Anything but shirq. Qur’an says that Allah might forgive all sins except shirq. That’s why at this point you are not looking the picture Allah wants you to see. This is the problem. At the end I want you to notice the decency of the attitude again.

114-) Ve ma kanestigfaru Ibrahiyme li ebiyhi illa an mev’idetin veadeha iyyah* felemma tebeyyene lehu ennehu aduvvun lilhahi teberrae minhu, inne Ibrahiyme le Evvahun Haliym;

Abraham asking of forgiveness for his father was only because of a promise he had made to him… But when it became apparent to Abraham that his father was an enemy to Allah, he disassociated himself from him… Indeed, Abraham was Halim (refrained from giving impulsive reactions to events and evaluated all situations in respect of their purpose of manifestation) and gentle in nature. (A.Hulusi)

And Abraham prayed for his father’s forgiveness only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah, he dissociated himself from him: for Abraham was most tender-hearted, forbearing. (A.Yusuf Ali)

Ve ma kanestigfaru Ibrahiyme li ebiyhi illa an mev’idetin veadeha iyyah And Abraham prayed for his father’s forgiveness only because of a promise he had made to him.

There must be a share of truth for those stories as the reason of arrival of this passsage. This verse is the answer to those claims. There was really a promise of Prophet Abraham had given to his father whilst alive. For further information you might chackj out 47 and 48th verses of Mary chapter and 4th verse of Mumtahine chapter.

Before death, before sealing of course ther should be a pray. For redemption and salvation. Everyone should pray and should be prayed. Emr-i bil maruf, invitation to Islam is a form of pray altogether. A verbal pray. But dying on the state of shirq and denial against Allah, praying for them even Allah clearly states that they shall not be forgiven is like being unable to see what Allah wants to show us. This verse informs us about this fact.

felemma tebeyyene lehu ennehu aduvvun lilhahi teberrae minhu, But when it became clear to him that he was an enemy to Allah, he dissociated himself from him inne Ibrahiyme le Evvahun Haliym for Abraham was most tender-hearted, forbearing.

Here I want you to pay extra attention to a point which might easily be dismissed. Asking for forgiveness for missed ones here is said unsuitable. As in if an evil person a heathen, a person insisting on deinal is dead, asking for forgiveness for him is an unsuitable action. Tekfir is something different though and not a simple action as unsuitable. I believe it was in 5 and 6th verse of Maida chapter.

What was it saying, ve men yekfur Bil iymani fekad habita amel whoever denies the faith, his actions are in vain. Denying faith. Is it a small thing? Even more than that this verse arrived in a passage which the meat cut by christians and jews can be eaten. The reason of arrival of this passage was people were saying things like the meat they cut shouldn’t be eaten because of their faith situation. But Qur’an indicates the fact that you cannot dismiss a faith even its deformed. So while mentioning tekfir, Qur’an is thousand times more sensitive.

115-) Ve ma kanAllahu liyudille kavmen ba’de iz hedahum hatta yubeyyine lehum ma yettekun* innAllahe Bi kulli shey’in Aliym;

And Allah will not let a people stray after He has enabled them to realize their essential reality until He makes clear to them what they should avoid and they do not stray from it! Indeed, Allah is Aleem over all things. (A.Hulusi)

And Allah will not mislead a people after He hath guided them, until He makes clear to them as to what they should avoid, for Allah hath knowledge of all things. (A.Yusuf Ali)

Ve ma kanAllahu liyudille kavmen ba’de iz hedahum hatta yubeyyine lehum ma yettekun And Allah will not mislead a people after He has guided them. I should make a reminder here. Even after giving them mind, will and nature, Allah never accuse a community with psychotic behaviours without fully explaining them what they should do as the truth. This verse has a beautiful expression. As in mind is given to people so are nature and willpower. After those the revelations has been revealed to them. Prophet were sent and the rules were explained with details. Final lines are drawn. Allah doesn’t accuse a community without drawing those lines first.

Actually liyudille word isn’t a direct translation of psychotic behaviour, it’s my translation. According to Taberi, Razi, Zemahsheri, Suyuti and others this word has taken not as a direct accuse of psychosis but a proxy of it, which is also an accurate translation. According to Razi the targeted communities here are the hypocrites and heathens. By that point of view the words has more direct meanings since the groups mentioned here are those hypocrites and heathens.

innAllahe Bi kulli shey’in Aliym for Allah has knowledge of all things. Without having the trus path and insisting on denial after all those things given, our Rabb reveals that they have no excuse. Allah openly says that they are on blasphemy and shirq. So by this end note all excuses are finished. Also the summary of our translation for this verse as well.

116-) InnAllahe leHU mulkus Semavati vel Ard* yuhyiy ve yumiyt* ve ma lekum min dunillahi min veliyyin ve la nasiyr;

The dominion of the heavens and the earth is for Allah… He gives life and causes death… You have no friend or helper besides Allah. (A.Hulusi)

Unto Allah belongeth the dominion of the heavens and the earth. He giveth life and He taketh it. Except for Him ye have no protector nor helper. (A.Yusuf Ali)

InnAllahe leHU mulkus Semavati vel Ard* The dominion of the heavens and the earth is for Allah yuhyiy ve yumiyt* He gives life and causes death. ve ma lekum min dunillahi min veliyyin ve la nasiyr You have no friend or helper besides Allah.

117-) Lekad tabAllahu alenNebiyyi vel Muhaciriyne vel Ensarilleziynettebeuhu fiy saatil usreti min ba’di ma kade yeziygu kulubu feriykin minhum summe tabe aleyhim* inneHU Bihim Raufun Rahiym;

Allah has indeed bestowed his bounty… He enabled the Rasul of Allah, and the Muhajireen and the Ansar who supported him in the hour of difficulty to repent just as the hearts of a group of them were about to stray. Then He accepted their repentance… He is to them the Ra’uf, the Rahim. (A.Hulusi)

Allah turned with favor to the Prophet, the Muhajirs, and the Ansar,- who followed him in a time of distress, after that the hearts of a part of them had nearly swerved (from duty); but He turned to them (also): for He is unto them Most Kind, Most Merciful. (A.Yusuf Ali)

Lekad tabAllahu alenNebiyyi Allah turned with favor to the Prophet vel Muhaciriyne the Muhajirs, people who migrate from a place which facilities are depleted to other places vel Ensarilleziynettebeuhu fiy saatil usreti and the Ansar who supported him in the hour of difficulty min ba’di ma kade yeziygu kulubu feriykin minhum after that the hearts of a part of them had nearly swayed. Lekad tabAllah Allah turned with favor.

As you can see dear friends this is how Allah’s repentance works. A mans repentance is turning to Allah, after his mistake he should say, “I did it, but you don’t my Allah.” And Allah’s repentance is turning to man and forgive him for his mistake. That’s why Allah accepts the repentance to those repent to Him. Without a doubt the attention of this verse is the group who stayed back in Tabuk Expedition without an excuse and then repent. That’s for sure.

summe tabe aleyhim yes, then He accepted their repentance.

The best translation of summe word here is yes. Because the same explanation came just before whilst saying that those repentances were accepted. inneHU Bihim Raufun Rahiym; for He is unto them Most Kind, Most Merciful.

118-) Ve ales selasetilleziyne hullifu* hatta iza dakat aleyhimul’ Ardu Bi ma rahubet ve dakat aleyhim enfusuhum ve zannu en la melcee minAllahi illa ileyh* summe tabe aleyhim li yetubu* innAllahe HUvetTevvabur Rahiym;

And (He also accepted the repentance of) the three who were left behind… They had felt restrained on the earth despite its vastness, and their very being had confined them and they had thought the only refuge from Allah was yet again in Him… Then He accepted their repentance so they turn… Indeed, Allah is HU, the Tawwab, the Rahim. (A.Hulusi)

(He turned in mercy also) to the three who were left behind; (they felt guilty) to such a degree that the earth seemed constrained to them, for all its spaciousness, and their (very) souls seemed straitened to them,- and they perceived that there is no fleeing from Allah (and no refuge) but to Himself. Then He turned to them, that they might repent: for Allah is Oft-Returning, Most Merciful. (A.Yusuf Ali)

Ve ales selasetilleziyne hullifu And Allah also accepted the repentance of the three who were left behind.

Who are these three? In classical translations records indicate that these were Kab Bin Malik, Murare Bin Rebii and Hilal Bin Umeyye. We learnt what had happened with Kab Bin Maliks own words.

Kab was a muslim of Madina locals. A true believer who managed to fight beside Rasulallah in all skirmishes. Also a poet, and a famous one at that. His words were carrying weight around Madina even in neighbour sites as well. In his words, “Financially I was never any better as the Tabuk Expedition time. When the expedition preparations began I told to myself that all of my things are ready, I can wait a little longer. Days came by and I still had that carelessness. When the actual day arrived I told to myself “My ride is strong I can catch up to them later.” And then I forgot myself, satan tricked me and they left. A time came that I cannot catch up to them any longer, I couldn’t even stood up.”

Rasulallah finished the expedition but in the meantime I couldn’t stand still. My conscience bothered me a lot. Only elders, injured and openly hypocrites were standing with me. I told to myself “I’m with these people?” I was feeling so bad until Rasulallah arrived.

Rasulallah came back and entered the masjid and prayed with his travel dusts. When he finished 80 hypocrites lined up before him and counted their excuses with swearing on the name of Allah. Rasulallah was only listening to them and saying, “May Allah forgive you, I will pray for His mercy.” Then he saw me standing there all guilty.

“Why didn’t you come” he asked. I bowed my head and said “O Rasulallah. I’m good with words. If I wished to create excuses I could have created many good ones than these lot. But Allah knows. Even I might trick you, I cannot trick Allah. That’s why I have to tell the truth. I don’t have any excuses O Rasulallah. I was physically and financially on my best at that time. But I was defeated to my laziness.” Then he said, “Wait until Allah delivers His verdict on you.”

People were harassing my to make up excuses but I couldn’t. LAter I heard two people did as the same as me and told that they had no excuses. One was Murare the other one was Hilal. I was relieved a bit and went home.

Rasulallah told everyone not to speak with me and no one was. I was coming to masjid and prayed, greeting Rasulallah as always and standing behind him.

I was looking Rasulallah’s lips but they weren’t moving. He wasn’t accepting my greetings. I was feeling the worst of me. Rasulallah was looking at me when I wasn’t looking. Days were passing like that and world became a terrifying place for me.

Then I got another news, I should seperate from my wife. I asked that I should divorce her or not. No, I was told, you should stand clear from her. I sent my wife to his fathers house and now I was all alone. I was praying and crying to my Rabb untill mornings on my houses roof.

I went to my cousin, my uncles son. He was my best friend. I jumped over the wall of his house not from the door so that no one might see me. I greeted him and Abu Katade even he didn’t get my salute. I couldn’t take it anymore and said “O my uncles son, do you think I don’t love Allah and his Rasul?” He gave me one sentence only. “Allahu ve Rasuluhu alehu alem.” Allah and His Rasul knows best. I was completely devestated and came home. I couldn’t eat or drink. I couldn’t breathe on this entire world.

After 50 days passed and I heard a loud voice while I was praying to Allah on my house roof again.

“Good heralds, O Kab” he was saying. My eyes glowed, my heart is lifted, it was like a sun rised within me. I ran to Masjid and looked at Rasulallah’s eyes and they were bright. “I’m giving you good news.” He said. I asked “Is it from you or from Allah, o Rasulallah.” He said that it was from Allah and read these verses.

I came in front of Rasulallah and said that I wish to donate me wealth as a loyalty cost for my repentance. He said that I should leave some for my children as well.

Than I left what I had in Hayber and donated the rest. In Allah’s name I saw the benefit of being true to the word. Those who think they fooled Rasulallah couldn’t fool Allah. This is not a dramatical story that happened way back then, it’s an example of how a man should be raised when the faith involves. It’s an example of what faith can do for us.

hatta iza dakat aleyhimul’ Ardu Bi ma rahubet They had felt restrained on the earth despite its vastness ve dakat aleyhim enfusuhum and their very being had confined them ve zannu en la melcee minAllahi illa ileyh and they had thought the only refuge from Allah was yet again in Him. Sentences that verifies the story I just gave.

summe tabe aleyhim li yetubu* Then He turned to them, that they might repent: innAllahe HUvetTevvabur Rahiym for Allah is Oftenly Returning, Most Merciful.

At the beginning of the verse I said these sentences are about 3 groups. Not three people but for groups. It’s like this. People who gave doubtful excuses, people mentioned in 43, 46 and 90th verses. People who stayed behind without an excuses and then repent for it. As in this verses target. And the third party are those whose business with Allah from now on. Those mentioned in 106 and 118th verses.

119-) Ya eyyuhelleziyne amenuttekullahe ve kunu me’as sadikiyn;

O believers! Protect yourselves from Allah (for He will enforce upon you the consequences of your deeds) and be with the devout (those who confirm the Truth)! (A.Hulusi)

O ye who believe! Fear Allah and be with those who are truthful. (A.Yusuf Ali)

Ya eyyuhelleziyne amenu O believers! uttekullahe ve kunu me’as sadikiyn; Fear Allah and be with those who are truthful. It’s like a reference to Kab Bin Maliks honesty.

120-) Ma kane li ehlil Mediyneti ve men havlehum minel a’rabi en yetehallefu an Rasulillahi ve la yergabu Bi enfusihim an nefsih* zalike Bi ennehum la yusiybuhum zameun ve la nesabun ve la mahmesatun fiy sebiylillahi ve la yetaune mevtien yagiyzul kuffare ve la yenalune min aduvvin neylen illa kutibe lehum Bihi amelun salih* innAllahe la yudiy’u ecrel muhsiniyn;

It is not appropriate for the people of Medina and the Bedouins surrounding them that they remain behind the Rasul of Allah and that they prefer themselves over his self! That they are faced with thirst, fatigue and hunger in the way of Allah, and that they settle in places that enrage the disbelievers, and that they have victory over the enemy is already decreed for them as necessary deeds of faith! Indeed, Allah will not leave the doers of good unrewarded. (A.Hulusi)

It was not fitting for the people of Madinah and the Bedouin Arabs of the neighborhood, to stay behind (and not follow) Allah’s Messenger, nor to prefer their own lives to his: because nothing could they suffer or do, but was reckoned to their credit as a deed of righteousness,- whether they suffered thirst, or fatigue, or hunger, in the Cause of Allah, or trod paths to raise the ire of the Unbelievers, or gain any gain from an enemy: for Allah suffereth not the reward to be lost of those who do good;- (A.Yusuf Ali)

Ma kane li ehlil Mediyneti ve men havlehum minel a’rabi en yetehallefu an Rasulillahi ve la yergabu Bi enfusihim an nefsih It is not appropriate for the people of Medina and the Bedouins surrounding them that they remain behind the Rasul of Allah and that they prefer themselves over his self!

Yes, guide, a life on desert. If you lose your guide in desert, you lose your life as well. That’s why the prophet is life and his life should be above your life. Because losing him doesn’t only mean losing your life also your eternal glory too.

zalike Bi ennehum la yusiybuhum zameun ve la nesabun ve la mahmesatun fiy sebiylillahi That they are faced with thirst, fatigue and hunger in the way of Allah ve la yetaune mevtien yagiyzul kuffare and that they settle in places that enrage the disbelievers, ve la yenalune min aduvvin neylen and that they have victory over the enemy illa kutibe lehum Bihi amelun salih is already decreed for them as necessary deeds of faith!

Here the message is clear. Just trust Allah it is said. Because faith is all about trust. By creating values with giving deeds in advance and accept gratefulness later, that’s how Allah wants and why shouldn’t we be grateful to a promised paradise. Remember this is Allah’s doing. Eyes, ears, tongue, hands, feet, heart, brain, air, water. These are values that are paid in advance to us, right? That means Allah trusts us, so why shouldn’t we? Did any of us paid a price whilst taking our eyes, hearts, breathing the air? Allah didn’t hesitate giving these goods in advance and wait for their gratefulness later. So any of use have hesitations on reaching the paradise when we have our good deeds? Even if you give your entire beings to Allah’s path, it couldn’t come any closer to show our gratefullness anyway. That’s why it’s a matter of trust. Faith is trust. So trust Allah.

innAllahe la yudiy’u ecrel muhsiniyn; Indeed, Allah will not leave the doers of good unrewarded.

121-) Ve la yunfikune nefekaten sagiyreten ve la kebiyreten ve la yaktaune vadiyen illa kutibe lehum li yecziyehumullahu ahsene ma kanu ya’melun;

Whatever they spend as charity – small or great – or travel upon the earth, is because it is indeed decreed for them… This is so Allah may requite their deed with the best reward. (A.Hulusi)

Nor could they spend anything (for the Cause) – small or great- nor cut across a valley, but the deed is inscribed to their credit: that Allah may requite them with the best (possible reward). (A.Yusuf Ali)

Ve la yunfikune nefekaten sagiyreten ve la kebiyreten Whatever they spend as charity – small or great ve la yaktaune vadiyen or travel upon the earth, it’s a phrasal verb, has the meaning of going the distances illa kutibe lehum li yecziyehumullahu ahsene ma kanu ya’melun is because it is indeed decreed for them… This is so Allah may requite their deed with the best reward.

122-) Ve ma kanel mu’minune li yenfiru kaffeten, felevla nefera min kulli firkatin minhum taifetun li yetefakkahu fiyd diyni ve li yunziru kavmehum iza race’u ileyhim leallehum yahzerun;

It is not appropriate for the believers to go forth to battle all at once! A group from every division should remain behind to obtain a better understanding of Religion, so they warn the people when they return to them, that they might be cautious. (A.Hulusi)

It is not for the Believers to go forth (all) together: if a contingent from every expedition go forth to devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil). (A.Yusuf Ali)

Ve ma kanel mu’minune li yenfiru kaffeten, It is not appropriate for the believers to go forth to battle all at once! felevla nefera min kulli firkatin minhum taifetun li yetefakkahu fiyd diyni A group from every division should remain behind to obtain a better understanding of Religion ve li yunziru kavmehum iza race’u ileyhim so they warn the people when they return to them leallehum yahzerun that they might be cautious.

Qur’an doesn’t seperate two worlds from each other, it sees the situation as the edge of a blade. Two sides of one reality are these world and afterlife. That’s why knowledge is also inseperable. Knowledge of religion and knowledge that outside religion. The message here is that knowledge is a whole. Useful information has no need for seperation. Even the situation demands an all out war, a defensive rally for existence, activities on learning shouldn’t be stopped. It’s a clear sign that Qur’an calls people from mitos to logos, from exception to reason, from myths to logic.

A strong minds roots has the potential of healthy learning. And because this knowledge isn’t refined with other peoples tellings but with deep thinking of ones self it is said li yetefakkahu fiyd diyn. Qur’an talks about tefakkuh here. What is this? It means deep thinking intellectually. It’s not some computers analysis in his data, it’s deep thinking. As in the results that only a man can derived from the depths of mind.

That’s why we cannot say it’s fikih. Fikih is something, tefakkuh is something else entirely. Qur’an doesn’t order to read fikih but tefakkuh. Fikh is an intellectual action. Taking a knowledge and create something else from that knowledge. It’s about creation, not consumption. That’s why there’s an advice here to people who has fikih because having tefekkuh, as in people who sacrifice people over rule. This is the danger of it, it can lead you to become Jewminded. Because Jews made their religious rules harsh and sacrificed the concept of people for it. Prophet Jesus waged war against this danger of becoming jewminded and said this with this harsh attitude,

“You snake offsprings, sabbath is for people, not the other way.”

An excellent warning. This is a sentence that we see in every Bible regarding Prophet Jesus. It’s his line. Sons of Israel who became jewminded people just to follow the rule of Sabbath, they wouldn’t even lift a finger to save a person who fell into the well. This is how they seperate the rules from their reason and try to murder to spirit of it. This is the message here.

123-) Ya eyyuhelleziyne amenu katilulleziyne yelunekum minel kuffari velyecidu fiykum gilzaten, va’lemu ennAllahe me’al muttekiyn;

O believers! Fight those who are close to you from the disbelievers (the deniers of the reality)! Let them find in you intensity, determination and a rich life of faith… Know that Allah is with those who are protected! (A.Hulusi)

O ye who believe! fight the unbelievers who are near to you, and let them find harshness in you: and know that Allah is with those who fear Him. (A.Yusuf Ali)

Ya eyyuhelleziyne amenu O believers! katilulleziyne yelunekum minel kuffari fight the unbelievers who are near to you, velyecidu fiykum gilzaten and let them find harshness in you.

Here the message is clear. It is ordered to fight the close and imminent dangers. Make your threat analysis right. Because if you make mistake on that, the community begins to dissolve. Don’t fight the wrong threats because the dangerous threat is not the one which threatens your life standards or comfort zone, it’s the ones which threathen your eternal happiness. That’s why continue your struggle with that. Show resistance and don’t crumble like dirt when the danger gets close, be as a rock and show your harshness.

va’lemu ennAllahe me’al muttekiyn; and know that Allah is with those who fear Him.

124-) Ve iza ma unzilet suretun fe minhum men yekulu eyyukum zadethu hazihi iymana* feemmelleziyne amenu fe zadethum iymanen ve hum yestebshirun;

When a surah was revealed, some of them said, “Whose faith did this increase (what benefit did it have)?”… As for those who believed, it has increased their faith, they are rejoicing with good tidings. (A.Hulusi)

Whenever there cometh down a Surah, some of them say: “Which of you has had His faith increased by it?” Yea, those who believe,- their faith is increased and they do rejoice. (A.Yusuf Ali)

Ve iza ma unzilet suretun fe minhum men yekulu eyyukum zadethu hazihi iymana When a surah was revealed, some of them said, “Whose faith did this increas, what benefit did it have?” A mocking attitude. It shows us the base of resistance is connected to a strong faith. This verse surely is connected with the passage above. Because every celestial advice is shown as a fuel addition to faith.

It also teaches another thing. Our connections with Qur’an is related to our connections with faith. More you are familiar with Qur’an, more powerful your faith shall be. If every verse arrived sets as fuel to our heart, I should ask how many verses landed in your hearts? How many verses we managed to percieve, understand and put in our lives? That’s the number of verses that strengthen our hearts.

feemmelleziyne amenu fe zadethum iymanen ve hum yestebshirun As for those who believed, it has increased their faith, they are rejoicing with good tidings. Surely believers find and share the joy from that. Yestebshirun, the most accurate form of this word is sharing the joy. They share the faith, share the knowledge. All emr-i bil ma’ruf nehy-i anil munker is about sharing anyway. Invitation to faith is an act of sharing as well. Faith is like love, multiplies when shared.

125-) Ve emmelleziyne fiy kulubihim meradun fezadethum ricsen ila ricsihim ve matu ve hum kafirun;

But as for those with ill thought, it has only added filth to their filth, they have died as deniers of the knowledge of the reality. (A.Hulusi)

But those in whose hearts is a disease,- it will add doubt to their doubt, and they will die in a state of Unbelief. (A.Yusuf Ali)

Ve emmelleziyne fiy kulubihim meradun fezadethum ricsen ila ricsihim But as for those with ill thought, it has only added filth to their filth fezadethum ricsen ila ricsihim expression is translated as their filth and mischief are doubled, multiplied. ve matu ve hum kafirun and they will die in a state of unbelief.

You see the double sided effect of truth in this verse. Remedy or total loss. It reminds us another similar verse.

Ve nunezzilu minel Kur’ani ma huve shifaun ve rahmetun lil mu’miniyne There are things in Qur’an that are remedy and mercy for believers. ve la yeziyduz zalimiyne illa hasara; (Isra/82) But is it true for everyone? For tyrants and wrongdoers, those who misplaced the Qur’an and those who remove a thing from its original intent, Qur’an only elevates their frustration.

Here rics is the opposite of taharet, Filth and cleanse. Remember the 108th verse, remember the taharet concept there, spiritual cleanliness is this. It’s not about the filth and dirt on a dress or body, it’s the filth of heart and mind. This type of filth is the most dangerous kind and religion has been sent for us to help clean this filth.

126-) Evela yeravne ennehum yuftenune fiy kulli ‘amin merreten ev merreteyni summe la yetubune ve la hum yezzekkerun;

Do they not see that they are tried once or twice every year? They (still) do not repent, nor do they take a lesson. (A.Hulusi)

See they not that they are tried every year once or twice? Yet they turn not in repentance, and they take no heed. (A.Yusuf Ali)

Evela yeravne ennehum yuftenune fiy kulli ‘amin merreten ev merreteyni Do they not see that they are tried once or twice every year? summe la yetubune ve la hum yezzekkerun Yet they turn not in repentance, and they take no heed.

It could also be translated as this; Don’t they see that every year they were falling to mischief once or twice and yet they don’t repent or take lesson from it.

First generation translators take this once or twice test something else than mischief. They take it like famine or draught. Some others indicated that it’s war. Of course there are other interpretations which are far from even these. As you know the word fitne comes from the term seperation process of gold from dirt. It’s the way of making pure gold.

Pure faith is tested to be purified, seperating the dirt from the core. But Qur’an uses this word with more than 20 meanings. Here it is used as falling into mischief. It’s like Mukatil bin Suleymans translation its about scandals for their side. According to history there were one or two scandals of hypocrites in Madina. These scandals were always unmasking them. This must be the message that’s been told here.

127-) Ve iza ma unzilet suretun nezara ba’duhum ila ba’d* hel yerakum min ehadin summensarefu* sarafAllahu kulubehum Biennehum kavmun la yefkahun;

And whenever a surah is revealed they look at each other and say, “Does anyone see you?” and then sneak away… Allah has turned their consciousness (upside down) because they are a people of no understanding. (A.Hulusi)

Whenever there cometh down a Surah, they look at each other, (saying), “Doth anyone see you?” Then they turn away: Allah hath turned their hearts (from the light); for they are a people that understand not. (A.Yusuf Ali)

Ve iza ma unzilet suretun nezara ba’duhum ila ba’d* hel yerakum min ehadin summensarefu Whenever there cometh down a Surah, they look at each other, saying, “Does anyone see you?” Then they turn away.

Typical hypocritical behaviour. It’s the most fundamental feature of hypocrites, thinking that they won’t be seen by anyone. You cannot be a hypocrite if you know Allah is always watching you. In order to be a hypocrite you should at least have doubts that Allah sees all. This is the underlying problem. It is brought under the light again here.

sarafAllahu kulubehum and the result. How does Allah approach to a person who act like that? Allah has turned their hearts from the light. They already turned their back to the truth. So Allah turn the truth against them as well.

Biennehum kavmun la yefkahun how’s that possible? It’s very clear and easy in fact. for they are a people that understand not. If a persons consciousness is closed, no longer he can understand anything that goes around. This is the result of not using the mind.

That’s why dear friends, Qur’an always invites us the reason, to using our minds, to think constantly, to realize the concept. All problems like shirq, mischief, blasphemy are the end results of not been able to using the mind properly.

128-) Le kad caekum Rasulun min enfusikum aziyzun aleyhi ma ‘anittum hariysun aleykum Bil mu’miniyne Raufun Rahiym;

There has certainly come to you a Rasul from within yourselves, he is Mighty; your suffering grieves him… He is truly concerned for you! He is Ra’uf (compassionate) to the believers (who believe in their essential reality) and the Rahim (enables them to live the perfection in their essence). (A.Hulusi)

Now hath come unto you a Messenger from amongst yourselves: it grieves him that ye should suffer, ardently anxious is he over you: to the Believers is he most kind and merciful. (A.Yusuf Ali)

Le kad caekum Rasulun min enfusikum Truthfully o humanity, the biggest addressed group should be the humanity, that’s why I find it accurate to start translation like that. These are the crown verses of the chapter. There has certainly come to you a Rasul from within yourselves min enfusikum there are different interpretations on this word, enfesikum as on the most beautiful, your best version. But I think this type of bending the word doesn’t stand with Qur’ans general attitude.

Qur’an frequently stands on the topic of humane nature of Rasulallah, 110th verse of 18th chapter is a reminder of that.

Kul innema ene besherun mislukum.. (Kehf/110)Say; I’m only and only a human. Like you. This is not the sole verse. That’s why the subject here is a propphet from your own kind. Not an angel, not a being with supernatural powers, an eating, drinking, walking among you, human. As our masters words, Abduhu ve Resuluh. His worshipper and Rasul.

aziyzun aleyhi ma ‘anittum he is Mighty; your suffering grieves him. The exact translation of the word Anite is a problem, pain and suffering that has no way out, no remedy, no chance of survival. Of course taking this word as simple and daily problems of earth is not reasonable. What makes Rasulallah uncomfortable for humanity is that they lose their desire to achieve the eternal happiness. He spent all his being on this path, for peoples eternal salvation. For the sake of this invitation duty he gave all his effort and being.

hariysun aleykum ardently anxious is he over you: Bil mu’miniyne Raufun Rahiym to the Believers is he most kind and merciful.

Kindness and mercy with the names of Rauf and Rahiym given also to Rasulallah like the absolute meanings of Allah’s Esma. All of us have small pieces from that vast ocean. Every mother is Rauf and Rahiym to her child. But that doesn’t surprise anyone. They are mother and child. And for that Prophets are like mothers of all humanity with a distinct feeling of kindness and mercy from their well beings.

129-) Fein tevellev fekul hasbiyAllahu, la ilahe illa HUve, aleyhi tevekkeltu ve HUve Rabbul arshil aziym;

But if they turn away, say, “Sufficient for me is Allah! There is no god, only HU! I have placed my trust in Him… HU is the Rabb of the Great Throne!” (A.Hulusi)

But if they turn away, Say: “(Allah) sufficeth me: there is no god but He: On Him is my trust,- He the Lord of the Throne Supreme!” (A.Yusuf Ali)

Fein tevellev fekul hasbiyAllahu Despite that; a prophet that is the fountaing of mercy for all humanity, giving water to the scorched lips of mankind and despite that some turn their faces from him.

Say; hasbiyAllah la ilahe illa HUve “Sufficient for me is Allah! There is no god, only HU! aleyhi tevekkeltu I have placed my trust in Him. ve HUve Rabbul arshil aziym He the Lord of the Throne Supreme.

Our dear master, holy leader, saint guide and the our greatest helper on this path to show us the happiness in two worlds. We don’t begin to understand the goodness that our prophet did for us. But we wish from our Lord for a heart that can comprehend the mercy of him, loyalty and faith that are worthy of all these.  Hopefully when the time comes to meet him we won’t be the ones they say “You betrayed my legacy.” Or he said to Allah of their unworthiness in this verse.

..ya Rabbi inne kavmittehazu hazel Kur’ane mehcura; (Furkan/30)  “O Rabb! Indeed, my people have abandoned the Quran.” We pray that we won’t be counted among them.

“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.

“Esselamu aleykum.

“EuzuBillahiminesheytanirracim”

“BismillahirRahmanirRahiym”

Rabbishrah liy sadriy;

Ve yessirliy emriy;

Vahlul ukdeten min lisaniy;

Yefkahu kavliy; (Taha 25-26-27-28)

My Rabb, expand my consciousness. Ease my task for me. Untie the knot in my tongue. So that they understand (the intricacy of) my words.

By saying Amen to this pray that was immortalized on Prophet Moses tongue, now we enter a brand new domain, a new city in Qur’an country. The name of this site is Yunus (Jonah).

Name of this chapter comes from the Jonah community that is mentioned in 98th of this chapter. Taberi while naming the chapter, gives away the attitude that in that era the names of some chapters hadn’t been given yet. Since he died at 310 years after Hejira, at that time when he wanted to mention the chapter he said things like, “es sura elleti yuzkeru fiha Yunus”, the chapter mentioning Jonah. From this expression we understand that this chapter hadn’t been named at that time.

From this chapter content we see the classical and typical Meccan verses and reflection of that time period. That’s why this chapter was completed in Mecca. Some indications might point out that several verses had arrived in Madina we have 3 measures we do since we begin these lessons.

1-Voice. As in the passages fit each other. Since verses arrived in Mecca and Madina differs in style.

2-Connections. Siyak and sibak connections. Since the events occured in Mecca era is consistent with the messages of these verses, how can they be sent in a different time.

3-Subject. If the topic is consistent it is safe to say that they arrived in the same period. By these measures it is also safe to assume that there are no verses that might arrived in Madina era.

With consensus of both Osman, Ibn Abbas and in pages of Jafar, this chapter resides between Hud and Isra chapters which shows us the chapter had sent in the third period of Mecca era, the last three to four years before Hejira.

When we see the style of Jonah chapter, we see a middle form between Meccan verses that put decleration before meaning and Madinean verses that do the opposite.

Subject is of course revelations. This chapter talks all about revelations. First verse is Huruf-u Mukadda, just like similar chapter entries this also begins the topic with the revelation subject. But by the extent within all forms of revelations comes under the spotlight. Not just verbal revelations, action based revelations, nature revelations, human revelations. All are studied here. Jonah chapter is a reference to ayat chapter, a reference to Allah’s existence.

After this short entry, we may begin the translation: But to explain further the general topic of the chapter, I want to remind you the previous to the last verse.

Kul ya eyyuhenNasu kad caekumulHakku min Rabbikum Say to them, O humanity, o mankind. A truth reaches you from your Rabb. femenihteda fe innema yehtediy linefsih after this, after the arrival of truth, whoever find the path of truth finds the truth for himself. In your salvation Allah has no gain, only you have. In this case use your mind and will. If you want to show your gratefulness to Allah for your mind blessing, be with the revelations. Remember, mind is the prophet inside you and the prophet is the mind out of your body. Make these to as one.

ve men dalle feinnema yedillu aleyha (108) Whoever goes astray, turns his back to the truth that came from Allah, he loses his path only for himself. He cannot harm Allah.

.. ve ma zalemuna ve lakin kanu enfusehum yazlimun; (Baqarah/57)

They didn’t wrong us. They cannot cause us evil, they cannot hurt us. All the harm that caused are to themselves. The same sub current in this verse runs through the entire chapter here.

 “BismillahirRahmanirRahiym”

1-) Elif Laaam Ra* tilke ayatul Kitabil Hakiym;

Alif, Lam, Ra… These are the signs of the Book of Wisdom (Hakim; the source of the knowledge of the reality full of wisdom). (A.Hulusi)

Alif. Lam. Ra. These are the ayats of the Book of Wisdom. (A.Yusuf Ali)

Elif Laaam Ra these are letters. Like all the chapters that begin with Huruf-u Mukadda, partial letters, this sura also starts with making reference to revelations. I won’t get into the subject of the meanings of these letters here. We talked about it at the beginning of the Baqarah chapter when we studied Huruf-u Mukadda. But I will make a short reminder here. Ibn Abbas, Mujahid, Zemahsheri, Kurtubi and many others believe that the function of these letters, function not the meaning mind you, is that these letters voices are the means of the extraordinary and celestial messages find their ways to human levels. But more than that it’s a secret of Qur’an. Like Abu Bekhir had said;

Every book has its secret. Qur’ans secret is Huruf-u Mukadda, these letters.

At the end we don’t put meanings to these letters. But we realize their functions. O mankind, Allah talks to you with your tongue. Allah offers you the eternal truths, sent you the path. It’s Allah’s nuzul to you. Nuzul means offering table that is put before the guest. Allah offers you this table of truth so if you turn your back to these then shame on you.

tilke ayatul Kitabil Hakiym; These are the ayats of the Book of Wisdom.

You may ask what is the meaning of the verses of the book of wisdom, tilke. Why the concept of tilke comes seperate here? Is it about the verses or the entire nature of Qur’an. By the looks of it we realize the wisdom is about the entire Qur’an.

Verses of the book full of wisdom. Kitab-ul Hakim. If the concept of wisdom is used for a living thing, it should be said “wise”. But here it is used as Qur’an and the meaning is the wisdom carrying nature of the book.

2-) Ekane linNasi aceben en evhayna ila Raculin minhum en enzirin Nase ve beshirilleziyne amenu enne lehum kademe sidkin ‘inde Rabbihim* kalel kafirune inne haza le sahirun mubiyn;

Have people been astonished that We revealed to a man among them, “Warn the people and give the good tidings to those who believe they will have a lofty rank of truth (a confirmation by the manifestation of the Names)!” Those who deny the knowledge of the reality said, “Surely, this man is a magician.” (A.Hulusi)

Is it a matter of wonderment to men that We have sent Our inspiration to a man from among themselves?- that he should warn mankind (of their danger), and give the good news to the Believers that they have before their Lord the good actions they have advanced. (But) say the Unbelievers: “This is indeed an evident sorcerer!” (A.Yusuf Ali)

Ekane linNasi aceben en evhayna ila Raculin minhum en enzirin Nase ve beshirilleziyne amenu enne lehum kademe sidkin ‘inde Rabbihim

Somewhat long but I couldn’t divide it, I should give the meaning as it is.

Is it a matter of wonderment to men that We have sent Our inspiration to a man from among themselves?- that he should warn mankind (of their danger), and give the good news to the Believers that they have before their Lord the good actions they have advanced.

Since the sentence has a complicated structure, it is possible to translate with different meanings. Like “Is it so incredibly unbelievable that we did that?” Although the concept of wondering starts the verse there’s a deeper truth that matters more. What’s that? The verse makes us the definition of faith.

Check what it says, kademe sidkin, being front at the race of honesty. This is important. Running front in this race of honesty is what faith means. This is what Allah wants from us. That’s why faith is loyalty. Whoever shows loyalty has honesty as well. Honesty is the value of eternal scale.

ve beshirilleziyne amenu enne lehum kademe sidkin ‘inde Rabbihim this is it: Warn people. Give good tidings of that they have before their Lord the good actions they have advanced. Can one be faithful before loyal? Faith to Allah is about being loyal to Allah. As the other side, blasphemy is the betrayal in this sense. Sidkin word as a concept is very important in this situation. It is brought forth the concept of faith here and the center, the concept of loyalty.

kalel kafirune inne haza le sahirun mubiyn But say the Unbelievers: “This is indeed an evident sorcerer!” inne haza le sahirun mubiyn “This is indeed an evident sorcerer!” The word el kafirun should be translated as those who are deep in blasphemy. Because in order to use a word as an adjective, the target should be full of it. That’s why in order to call a person blasphemer, he should maket he concept of betrayal as an ethical code within himself. They without a shame slandered Rasulallah by saying “He is clearly a sorcerer.”

All deniers took four attitude against Islams revelations.

1-Silence, this is the first attitude. They ignore, try to condemn the message to ignorance. If they fail?

2-Mocking. They ridicule the message. It they fail?

3-Third phase. Slandering This verse is the evidence of third tactics.

4-Last phase is torture and murder.

Here we see the third phase. They slander, saying he is a sorcerer. Interestingly enought they hadn’t witnessed any magic from him. If there was a supernatural event surely they might accuse him for doing that so but that wasn’t a situation. So what were they accusing him with? Seperating the young from his mother and father. This was the only example, only proof they had. This only evidence that Qur’an is indeed the greatest miracle sent with the help of Rasulallah.

He seperates children from their mother and fathers. 19th verse is an answer to that. Those who wish Qur’ans response might check the 19th verse in this matter.

3-) Inne Rabbekumullahulleziy halekas Semavati vel Arda fiy sitteti eyyamin summesteva alel Arshi yudebbirul emr* ma min shefiy’in illa min ba’di izniHI, zalikumullahu Rabbukum fa’buduHU, efela tezekkerun;

Indeed, your Rabb is Allah, the One who created the heavens and the earth in six stages and then established Himself on the Throne (administers the worlds, which He created from His Names, as He wills [at a deeper level, the word Throne denotes the dimension of unity and oneness of existence]). It is administered with His command (He manifests Himself every instant in yet another wondrous way)! None can intercede with another, unless the essence (the Name composition formed according to his creation purpose) comprising the one in need of intercession allows it! Thus is Allah, your Rabb! So, become aware of your servitude to Him! Will you still not contemplate? (A.Hulusi)

Verily your Lord is Allah, Who created the heavens and the earth in six days, then He established Himself on the Throne. Regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition? (A.Yusuf Ali)

Inne Rabbekumullahulleziy halekas Semavati vel Arda fiy sitteti eyyamin Indeed, your Rabb is Allah, the One who created the heavens and the earth in six stages. Eyyam should be translated as stages, not days. In arabic language the word day isn’t used to describe 24 hours period of time. In Qur’an the concept of day sometimes used for thousand years, sometimes for 50000 years. That’s why there’s a concept of yevmul kiyam, Judgement Day. Qur’an frequently uses this relativity. In this case 6 days is a reference for six creation stages. If however we took the concept of day in literal form we fall into the mistakes that Jews have done and say, “Allah created Earth in six days and rest in seventh day. That’s why taking the sentence as stage related is essential.

summesteva alel Arshi yudebbirul emr then He established Himself on the Throne. Regulating and governing all things.

I don’t describe the heavens here, we talked about it before. These are all symbolical expressions all related to Allah’s limitless power and might. If a language is above the human comprehension, language shall use the method of metaphor to describe the message. A language without metaphors is like a man without voice. That’s why in order to describe the truths beyond human comprehension, logical method to use are metaphors.

ma min shefiy’in illa min ba’di izniHI No intercessor can plead with Him except after His leave (hath been obtained. No individual can have the power to save another without Allah’s permission.

Interesting friends, Qur’an objects something here. A belief of Mecca heathens. What’s that? Belief of Shefaat. Mecca heathens believed that their idols will help them in afterlife. When they are asked why did they worship these idols while you also believe in Allah? They answered like this according the Qur’an.

..liyukarribuna ilAllahi zulfa.. (Zumer/3) They are the tools to get us close to Allah.

We understand several things from that. Meccan had faith that they will be resurrected. Qur’an informs us about this fact in several occasions like heathens who ask that they will be resurrected again. We know that Mecca leaders not more than five individuals at that time were completely atheist. Especially traders that have connections in Yemen and Syria like Umeyye Bin Halef, Abu Cehil, Abu Sufyan, Utbe and Sheybe. These figures at that time didn’t have that kind of beliefs, they embrace a complete materialist lifestyle.

There are however people who carry this belief. We realize that regular people in Mecca although corrupted and broken had Abraham’s faith and by definition had an Allah and afterlife faith.

Mecca heathens broke their Allah faith by shirq. And they broke their afterlife faith by shefaat. This is the corruption that Mecca people did.

There are 25 verses about shefaat in Qur’an. 23 o them are negative natured. Just like this one. How does it start? M amin shefiy’in. No way, there’s no such thing… Even Ayet-el Kursi starts like that. men zelleziy yeshfe’u ‘indeHU illa Bi iznih.. (Bakara/255) Who has that claim, bring forth that person then. That’s why Qur’an approaches the situation mostly in negative nature. If we want to realize tha true nature of a verse, we should realize what it objects first. So this verse, what it objects?

Yes, almost every verse about shefaat in Qur’an, save two, are in objection with the twisted and wrong belief of heathens salvation belief. Because even they claim that they have faith in Allah, they were far from it. That’s why they were in need of a tool, a proxy between them and Allah. That was idols purpose back then and Qur’an’s message about that is very specific.

..ve nahnu akrebu ileyhi min hablil veriyd; (Kaf/16) We are closer to him then his own carotid.

Ve iza seeleke ‘ibadiy ‘anniy feinniy kariyb.. (Baqarah/186) When My servants ask you concerning Me, I am indeed close to them. I am close. A close relation with Allah. Heathens belief however is a distant one. An Allah far away, unseen and unreachable. Proxies become a requirement in their belief. Also because Allah is far away, they do whatever they want. This logic is rejected here altogether.

illa min ba’di izniHI an exception, only with Allah’s permission. Logic that sees this exception disregarding all those objections is a flawed one. We should see the negative here first. Ma min shefiy’in Illa comes next.

So what does this exception represents, it is said that with Allah’s permission shefaat is possible. But without knowing this a person easily falls into the mistake of seeking shefaat someone or something other that Allah. According to Qur’an shefaat is Allah seeing a person worthy of saving and finds another person worthy of delivering this saving. In this situation salvation isn’t the granting persons hand, he is just a deliverer. Shefaat shall only be asked from Allah.

zalikumullahu Rabbukum fa’buduHU here’s the answer. Why should we ask from Allah. Because Allah possesses all those powers, your Rabb. So worship Allah alone. Don’t accept proxies between you and Allah. This is a delicate subject. efela tezekkerun; Will you still not contemplate?

4-) IleyHI merci’ukum cemiy’a* va’dAllahi Hakka* inneHU yebdeul halka summe yu’iyduhu li yecziyellezine amenu ve amilus salihati Bil kist* velleziyne keferu lehum sherabun min hamiymin ve azabun eliymun Bima kanu yekfurun;

To Him you will return all together (This act of returning is dimensional rather than locational; it denotes the observation within one’s essential reality)… This is the promise of Allah, which He will certainly fulfill! Indeed He originates creation (all created things are created based on the quality of the Name Mubdi collectively and without individuality; the Original Self). Then (at the dimension of individuality), returns (based on the Name Mu’id after returning to one’s essential reality) those that have faith and do the necessary deeds required by their faith (the constructed identity) to their individual persona (the constructed identity [spirit] referred to by the letter “QAF”) in order to give them the consequences of what they deserve (i.e. experience the results of what they manifest). As for those who deny the knowledge of the reality, they will drink from boiling water as a result of their disbelief and suffer a painful suffering. (A.Hulusi)

To Him will be your return- of all of you. The promise of Allah is true and sure. It is He Who beginneth the process of creation, and repeateth it, that He may reward with justice those who believe and work righteousness; but those who reject Him will have draughts of boiling fluids, and a chastisement grievous, because they did reject Him. (A.Yusuf Ali)

IleyHI merci’ukum cemiy’a* To Him you will return all together va’dAllahi Hakka* The promise of Allah is true and sure. inneHU yebdeul halka summe yu’iyduhu li yecziyellezine amenu ve amilus salihati Bil kist It is He Who begins the process of creation, and repeats it, that He may reward with justice those who believe and work righteousness.

Summe yu’iyduhu expression should be translated as continue of creation not repitition. It’s a requirement because the word yubdeul halka has several different meanings. First stage of creation is one of them. Also all creatures or if specification is required all people.

First creation isn’t the case here. It’s not like Allah created everything and let them loose. There’s no need for a medium tool because Allah continues to create still. Creation is still an ongiong process that’s why we translated as continue the creation. Allah is Hallah, He Who Has the Creation. kulle yevmin HUve fiy she’n;.. (Rahman/29) creates all the time. Always on business. No retirement, no exhaustion, no resting. First meaning of all these is Ba’su Ba’del Mevt, resurrection after death.

velleziyne keferu lehum sherabun min hamiymin ve azabun eliymun Bima kanu yekfurun but those who reject Him will have draughts of boiling fluids, and a chastisement grievous, because they did reject Him.

Again Sherabun min hamiymin, literal meaning is a boiling drink. But with some insight we might translated it as a source of fire that burns people within. A fire of regret so to speak.

When we chack Raxi, he says that 7th verse of this chapter concept of Nar and Har can have different meanings. Most important two are these.

1-Flame based fire, as in classical fire.

2- Second translation is more intense. Narun, Ruahniyyun, akliyyun. Psychological and mind based fire. A fire source that comes from person himself. Fire that burns the heart, source of regret that scorched the man. This shouldn’t be overlooked as well.

5-) “HU”velleziy ce’aleshemse diyaen vel kamere nuren ve kadderehu menazile li ta’lemu adedes siniyne vel hisab* ma halekAllahu zalike illa BilHakk* yufassilul ayati likavmin ya’lemun;

He (is Allah, who) has made the Sun as light (energy) of life; and the Moon as Nur (regulator of the emotional aspect of man; the effect on the hormonal make-up and the amygdala with the force of gravity) and determined it by stations so that you might know the number of years and calculate… Allah created these in Truth (with the qualities denoted by His Names). Thus He explains His signs in detail for those who can think. (A.Hulusi)

It is He Who made the sun to be a shining glory and the moon to be a light (of beauty), and measured out stages for it; that ye might know the number of years and the count (of time). Nowise did Allah create this but in truth and righteousness. (Thus) doth He explain His Signs in detail, for those who know. (A.Yusuf Ali)

“HU”velleziy ce’aleshemse diyaen vel kamere nuren It is He Who made the sun to be a shining glory and the moon to be a light.

Here when mentioning sun and moon diyae and nur patterns are used. Qur’an uses diyae to describe very material illumination. By definition it’s a light source. Not just a reflective light that takes from something else and use it to illuminate itself. As a light giver. Like it is used at 17th verse of Baqarah chapter. But Nur has a wider meaning that also describes diyae and also more reflective spiritual and material meanings as well. I believe sun as the source of light and moon as the reflection of light pattern are described with these words.

ve kadderehu menazile li ta’lemu adedes siniyne vel hisab* and measured out stages for it; that you might know the number of years and the count of time. ma halekAllahu zalike illa BilHakk* yufassilul ayati likavmin ya’lemun Nowise did Allah create this but in truth and righteousness. Thus does He explain His Signs in detail, for those who know. It is said that sun and moon and whole universe are Signs of Allah so look at them as what they are.

VenNecmu vesheceru yescudan (Rahman/6) Because they bown down to Allah’s will. They are bound to Allah’s law.

-O Abu Zer, where did the sun go?

-O Rasulallah, Rasulu alem. Allah and the Prophet knows better.

-Abu Zer, Sun went to prostrate.

As in sun went down because Allah’s law made it so. What about you human. This is the lesson. Rasulallah gives Abu Zer a lessson from the book of universe here. If you read it correct you realize that written signs and created signs both have the same meanings and show the ultimate existence. inna lillahi ve inna ileyhi raciun (Baqarah/156) This is the conclusion. You belong to Allah. All the signs lead to the same truth.

6-) Inne fiyhtilafilleyli ven nehari ve ma halekAllahu fiys Semavati vel Ardi le ayatin li kavmin yettekun;

In the alternation of night and day, and what Allah created in the heavens and the earth, there are many signs for those who want to be protected. (A.Hulusi)

Verily, in the alternation of the night and the day, and in all that Allah hath created, in the heavens and the earth, are Signs for those who fear Him. (A.Yusuf Ali)

Inne fiyhtilafilleyli ven nehari In the alternation of night and day ve ma halekAllahu fiys Semavati vel Ardi and what Allah created in the heavens and the earth le ayatin li kavmin yettekun there are many signs for those who want to be protected.

Now I translated this verse in this meaning. Verse means record, witness. Every sign points a truth. If a finger points out the moon the target is moon. One doesn’t look at window, he looks through the window.

So what does this verse points out. The alternation of night and day. What’s that about. It’s about reading the existence. If one can read the existence truly, he witnesses Allah’s laws on differences. So why does blasphemy exist then? Why does rebellion against faith exist in this case. We understand the truth, why does false exists? Hakk versus supersititions, Adam versus Devil, good deeds versus sins, paradise versus hell. It’s like this. Day exists because Night exists as well.

If you possess the mind to figure out the laws of existence, if you want to realize the truth, false should exist. If you want to value faith, blasphemy should exist. Single things cannot be chosen. Willpower is given to man to choose his path. If choices don’t exist there should be no kind of reward too. That’s why there’s no paradise for sun and stars. Prostration of sun cannot be rewarded because it isn’t its decision. It belongs to a static fate. Only humans have paradise because we have the power to choose. And just like rewards for certain choices there are punishment for other certain choices too. Allah describes the wisdom of differences here.

7-) Innelleziyne la yercune Likaena ve radu Bil hayatid dunya vatmeennu Biha velleziyne hum an ayatina gafilun;

Those who doubt they can attain the awareness of the Names through returning (to one’s essential reality; becoming aware of one’s origin) and are pleased and satisfied with the worldly life, and live in their cocoon (the world formed in their brain) and fail to evaluate Our signs… (A.Hulusi)

Those who rest not their hope on their meeting with Us, but are pleased and satisfied with the life of the present, and those who heed not Our Signs,- (A.Yusuf Ali)

Innelleziyne la yercune Likaena Those who rest not their hope on their meeting with Us, ve radu Bil hayatid dunya vatmeennu Biha but are pleased and satisfied with the life of the present, velleziyne hum an ayatina gafilun and those who heed not Our Signs,

8 – ) Ulaike me’vahumun naru Bima kanu yeksibun;

They are the ones who will live by burning as a result of what they manifest! (A.Hulusi)

Their abode is the Fire, because of the (evil) they earned. (A.Yusuf Ali)

Ulaike me’vahumun naru Bima kanu yeksibun Their abode is the Fire, because of the evil they earned.

It is talked about people who have no dignity to face Allah. Innelleziyne la yercune Likaena Those who rest not their hope on their meeting with Us and more importantly ve radu Bil hayatid dunya but are pleased vatmeennu Biha and satisfied with the life of the present.

When we translated 100th verse of Tawbah chapter, we talked about happiness and content. Little minds can be satisfied with little things. Measure of mind equals to the measures of things that satisfy them. And the measure of mind is related to the connection with Allah for that mind. Because more the connection with Allah and realization of Allah’s greatness more the depths of mind can a person reach. A true believer is a man who cannot be satisfied less than paradise. That’s why a true believer cannot be bought with anything on earth. Here we see the description of believers.

Also if you notice when it is said; people who have no right to face Allah is a reference to faith in afterlife as well. Because the starting point of all those shameful thinkings and acts is about being unable to believe in Afterlife. Faith in afterlife is the other name of faith in justice. If a person believe he can pull off anything by making it a part of book, there’s no limit of indecency that person can do. Faith of afterlife is the only guarantee of absolute ethics. I said absolute, not personal. Because A person can have moral codes and ethics without having faith but that is a personal code and you cannot question the intent or origin of that moral.

A person can take a little girl from streets to his home. You can see it and say bravo, what a great man he is. But you cannot take it into account the hideous and gross intents that person might have. Who can know? Only Allah. That’s why thinking with the intent leads to absolute moral.

You see people who are just only to their tribe. They say British people are ethical which is true to some degree. But if a Brittish governor in India couldn’t be just with Indian citizens, that moral isn’t absolute. In order to call it a complete ethic that ethic should be used justly with all the creation. And for that the necessary thing is believing like Allah sees us all the time.

“Ke inneke terahu fein lem tekun terahu fe innehu yerake.” Even you cannot see Him, He sees you. A believer like witness, a believer with all his hearts joy. That’s when it becomes an absolute moral.

Ulaike me’vahumun naru Bima kanu yeksibun Their abode is the Fire, because of the evil they earned. Why fire? Because if a person doesn’t believe that he’ll be accountable for his actions, he no longer needs to be ethical. And for that fire comes at the end.

9-) Innelleziyne amenu ve amilus salihati yehdiyhim Rabbuhum Bi iymanihim* tecriy min tahtihimul enharu fiy cennatin na’iym;

As for those who believe and perform the deeds required by their faith, their Rabb will enable them to experience the reality as a result of their faith… Rivers will flow beneath them in Paradises of Bliss (blessings and bounties). (A.Hulusi)

Those who believe, and work righteousness,- their Lord will guide them because of their faith: beneath them will flow rivers in Gardens of Bliss. (A.Yusuf Ali)

Innelleziyne amenu ve amilus salihati As for those who believe and perform the deeds required by their faith. Good deeds is creating values. A value with legid intent, legid reason and legid way.

yehdiyhim Rabbuhum Bi iymanihim* tecriy min tahtihimul enharu fiy cennatin na’iym; their Lord will guide them because of their faith: beneath them will flow rivers in Gardens of Bliss.

10-) Da’vahum fiyha subhanekellahumme ve tehiyyetuhum fiyha Selam* ve ahiru da’vahum enil Hamdu Lillahi Rabbil alemiyn;

Their call to Allah there will be, “Subhanaka Allahumma – At every instance You create anew and can never be conditioned and restricted by Your creation, we establish incomparability (tanzih) and denote similarity (tasbih) to You (i.e. “We are in constant servitude to You by continually manifesting Your Names”)… And their call to each other will be, “Salam” (may the meaning of the Name Salam manifest upon us constantly)… The outcome they reach as a result of their return (to their essential reality) is the realization of, “Al hamdu lillahi Rabb’ul alameen – Hamd (the evaluation of the corporeal worlds created with His Names, as He wills) belongs to Allah, the Rabb (the absolute source of the infinite meanings of the Names) of the worlds (the universe created within the brain of every individual). (A.Hulusi)

(This will be) their prayer therein: “Glory to Thee, O Allah!”, and “Peace” will be their greeting therein and the end of their prayer will be: “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” (A.Yusuf Ali)

Da’vahum fiyha subhanekellahumme ve tehiyyetuhum fiyha Selam Their prayer therein: “Glory to Thee, O Allah!”, and “Peace” will be their greeting therein.

Da’vahum fiyha subhanekellahumme ve tehiyyetuhum fiyha Selam They will cry out “You are glorious o my Allah”, and as a response they will get, good tidings, closeness and happiness. A view from paradise.

ve ahiru da’vahum enil Hamdu Lillahi Rabbil alemiyn and the end of their prayer will be: “Praise be to Allah, the Cherisher and Sustainer of the Worlds.

Ya eyyetuhen Nefsul Mutmainneh. (Fecr/27) O ego that cannot be sated less than Allah, o human that cannot be sated less than paradise. Irci’iy ila Rabbiki radiyeten mardiyye (Fecr/28) Come back as with closeness with Allah as Allah is content with you.

Kefeni fahran en tekune li rabben. You being my Rabb is glory enough for me. Ve kefeni izzen en ekune leke abden. And I as your worshipper is honor enough for me. Ente li keme uhibbu, You are Allah as I love you. Ve cealni kema tuhibbu. So make me the person that you love. (Caliph Ali-Munacat)

11-) Velev yu’accilullahu lin Nasisherresti’calehum Bil hayri lekudiye ileyhim eceluhum* fenezerulleziyne la yercune Likaena fiy tugyanihim ya’mehun;

Had Allah hastened evil unto man when they deserved it, just as they hasten in their request of the good, their lives would have ended long ago! We leave those who think they can attain the awareness of the Names by returning (to their essential reality; becoming aware of their origin) in their excessive ways, wandering blindly. (A.Hulusi)

If Allah were to hasten for men the ill (they have earned) as they would fain hasten on the good,- then would their respite be settled at once. But We leave those who rest not their hope on their meeting with Us, in their trespasses, wandering in distraction blindly. (A.Yusuf Ali)

Velev yu’accilullahu lin Nasisherresti’calehum Bil hayri lekudiye ileyhim eceluhum If Allah were to hasten for men the ill they have earned as they would fain hasten on the good,- then would their respite be settled at once. Allah didn’t punish us fastly because of our sin. Why? Because…

..ketebe ala nefsiHIr rahme.. (Enam/12) He took Mercy as principle. He made Mercy as a law of nature.

Because Allah is Rahiym. Most Merciful.

Because Allah is Rahman. Created the concept of Mercy.

Because Allah is Gaffar. Most Forgiving.

Because Allah is Vedud, Loves Most and Beloved Most.

Because Allah is Haliym, Waits, Doesn’t punish immediately.

Because Allah is Keriym. Wants to Give. That’s why Allah doesn’t rush to punish us for every intergressions we make.

fenezerulleziyne la yercune Likaena fiy tugyanihim ya’mehun But We leave those who rest not their hope on their meeting with Us, in their trespasses, wandering in distraction blindly.

12-) Ve iza messel Insaneddurru de’ana licenbihi ev ka’iden ev kaima* felemma keshefna anhu durrahu merre keen lem yed’una ila durrin messeh* kezalike zuyyine lil musrifiyne ma kanu ya’melun;

When man experiences an affliction, he turns to Us and seeks help as he lies down, as he sits, or while he stands! But when We take him out of that affliction into ease, he walks away as though he never prayed to Us regarding that affliction! Thus the deeds of the transgressors are adorned to them. (A.Hulusi)

When trouble toucheth a man, He crieth unto Us (in all postures)- lying down on his side, or sitting, or standing. But when We have removed his affliction, he passeth on his way as if he had never cried to Us for the affliction that touched him! thus do the deeds of transgressors seem fair in their eyes! (A.Yusuf Ali)

Ve iza messel Insaneddurru de’ana licenbihi ev ka’iden ev kaima When man experiences an affliction, he turns to Us and seeks help as he lies down, as he sits, or while he stands!

Qur’an talks about typical human behaviours now and this is the most generic feature of human psychology. When he experiences trouble he turns to Allah. Here lies down, sits and stands indicates basically everytime. People constantly beg to Allah day and night all the time.

felemma keshefna anhu durrahu merre keen lem yed’una ila durrin messeh But when We take him out of that affliction into ease, he walks away as though he never prayed to Us regarding that affliction!

Another typical human behaviour is pictured here. Man says Allah, “I love you my Rabb.” Why? “Because I need you.” This is a conversation of a trader. But… “ I need you  my Rabb.” Why? “Because I love you.” This is a conversation of love. Praying to Allah when in need but turning away from Allah when your needs are fulfilled. Our Rabb considers this as ungratefulness.

kezalike zuyyine lil musrifiyne ma kanu ya’melun Thus the deeds of the transgressors are adorned to them. Lil musrifiyn expression people who wasted away their lives basically this type of behaviours seem more appealing to them.

Kul ya ‘ibadiyelleziyne esrefu ala enfusihim (Zumer/53) Men who wasted their lives like simple coins, people who wasted away their lives.

Here we see a similar situation. Musrif means the person throws away the values in hand. It’s the person that spends his life for nothing. All the physical and psycholocial powers that Allah bestows upon us. Wasting away like nothing. Faith, will, mind, memory, even the breaths we take are opportunities for us. Our hands, eyes, mouth these are all opportunities for us to prove our worths.

The only thing that destroys all those opportunities is the denial that starts in heart. Every blasphemy is ungratefulness they are connected. And if heart becoems ungrateful, eyes, hands, and all organs follow the path of heart.

These actions are considered the wasting of life. And similar actions seem zuyyine, fair and adroned to those people. Why? Because their perspective is wrong. They see the small things as big and big things as small. Afterlife becomes earthly life and vice versa. Evil becomes the only true path that seems worth following at the end.

13-) Ve lekad ehleknel kurune min kablikum lemma zalemu ve caethum Rusuluhum Bil beyyinati ve ma kanu li yu’minu* kezalike neczil kavmel mucrimiyn;

Indeed, We have destroyed the generations before you because of their wrongdoing and denial despite Rasuls coming to them as clear proofs… Thus we requite people in error! (A.Hulusi)

Generations before you We destroyed when they did wrong: their apostles came to them with Clear-Signs, but they would not believe! thus do We requite those who sin! (A.Yusuf Ali)

Ve lekad ehleknel kurune min kablikum lemma zalemu Indeed, We have destroyed the generations before you because of their wrongdoing and denial ve caethum Rusuluhum Bil beyyinati despite Rasuls coming to them as clear proofs ve ma kanu li yu’minu* but they would not believe!  kezalike neczil kavmel mucrimiyn Thus we requite people in error.

This is a social law, social law of Allah. Disappearing from the scene of history when social dissolution starts. Being forced to play passive roles after years of active duties. Here the message here don’t follow the same path of those before you, don’t let history repeat itself.

14-) Summe ce’alnakum halaife fiyl Ardi min ba’dihim li nenzure keyfe ta’melun;

Then, after them, We made you vicegerents upon the earth, that We might see how you would behave. (A.Hulusi)

Then We made you heirs in the land after them, to see how ye would behave! (A.Yusuf Ali)

Summe ce’alnakum halaife fiyl Ardi min ba’dihim li nenzure keyfe ta’melun Then, after them, We made you heirs upon the earth, that We might see how you would behave.

15-) Ve iza tutla aleyhim ayatuna beyyinatin kalelleziyne la yercune Likaene’ti Bi Kur’anin gayri haza ev beddilhu, kul ma yekunu liy en ubeddilehu min tilkai nefsiy* in ettebi’u illa ma yuha ileyye, inniy ehafu in asaytu Rabbiy azabe yevmin aziym;

And when Our signs are recited to them as clear proofs, those who doubt they can attain the awareness of the Names comprising their essence by returning (to their essential reality; becoming aware of their origin) said, “Bring a Quran other than this, or alter it.” Say, “It is not for me to alter it of my own accord… I follow only what is revealed to me… If I rebel against my Rabb I will surely fear the suffering of that severely intense period.” (A.Hulusi)

But when Our Clear Signs are rehearsed unto them, those who rest not their hope on their meeting with Us, Say: “Bring us a Quran other than this, or change this,” Say: “It is not for me, of my own accord, to change it: I follow naught but what is revealed unto me: if I were to disobey my Lord, I should myself fear the Chastisement of a Great Day (to come).” (A.Yusuf Ali)

Ve iza tutla aleyhim ayatuna beyyinatin kalelleziyne la yercune Likaene’ti Bi Kur’anin gayri haza ev beddilhu But when Our Clear Signs are rehearsed unto them, those who rest not their hope on their meeting with Us, Say: “Bring us a teaching other than this, or change this.”

I didn’t translate Qur’an as it is. Qur’an is a verb. Language experts gave the meaning for both the action and the actor. As in the subject of reading and be read. This is a decleration so Qur’an is a method of teaching here. So in order to use these concepts properly in Arabic language both the object and subject must carry the full capacity. Qur’an  is the subject of all the meanings of all the teachings. All types of readings, humanly, socially, totally, personally and psychologically. Qur’an is the subject of all readings.

For example in order to call a person gadbagn that man should be full of anger, you cannot call a man gadbagn if you see him get angry once.

Here it doesn’t come with a named meaning. Because this sentence comes from the speeches of heathens. They didn’t give the same meaning to Qur’an as we did. That’s why I translated as teachings, not the entire Qur’an.

Remember that after the age of te’bin, Qur’an and Mushaf concepts were mixed. They began to be used to describe one another. So in Mecca era Qur’an name wasn’t used to describe the meaning we know today. Because at that time Qur’an wasn’t a proper and finished book. Today when we mention Qur’an we see a book, properly written, with a clear start and ending. But when it began to arrive in Mecca this meaning wasn’t complete. So teachings meaning for Qur’an is more accurate to describe that eras Qur’an. Not conceptional but as a term.

What were the heathens saying? “Change it or bring a new one.” What is that mean? This is an objection to the source of Qur’an. They were rejecting the content of Qur’an. They were asking for a change in those teachings, why? Because they didn’t see Allah as the measure of good and evil. They were proposing the change to prophet because they had doubts on the source, they didn’t believe those teachings were actually coming from Allah. So what should we understand from all these? They knew Qur’an very well in fact and understood it. But their interests were not aligned with it so in their perspective asking for a change in Qur’an to prophet.

Why change, because this system doesn’t suit us. We understand from this expression that heathens really got the message and realize the intentions of Qur’an. Qur’ans message is an objection to their lifestyle so their warped perspective naturally reacted to that. Qur’an indicates that the measure of good and evil should be their doings not some old ancestors actions. Qur’an says that all should follow the book, not try to change it. That’s why heathens were asking the prophet for change. Bring a new one, change this part a little, write as we want it.

This is the logic that lies under this immoral propose. And the answer comes swiftly for them.

kul ma yekunu liy en ubeddilehu min tilkai nefsiy (To prophet) Say: “It is not for me, of my own accord, to change it. in ettebi’u illa ma yuha ileyye I follow naught but what is revealed unto me. inniy ehafu in asaytu Rabbiy azabe yevmin aziym; If I rebel against my Rabb I will surely fear the suffering of that severely intense period.” This is the answer. It wipes our all the doubts of revelations in one sentence. They didn’t want a Qur’an that interfere their lifestyles, otherwise they would have accepted it.

Say o believers. Can you notice the similarities of ancient eras heathens and moderna age so called believers. I believe but nothing should change in my life. This is a distinct similarity, one I cannot deny its existence.

16-) Kul lev shaAllahu ma televtuhu aleykum ve la edrakum Bihi, fekad lebistu fiykum umuren min kablih* efela ta’kilun;

Say, “Had Allah willed, I would not have recited it to you and He would not have notified you of its existence! Indeed, I spent a lifetime among you before… Will you not use your intellect and understand?” (A.Hulusi)

Say: “If Allah had so willed, I should not have rehearsed it to you, nor should He have made it known to you. A whole life-time before this have I tarried amongst you: will ye not then understand?” (A.Yusuf Ali)

Kul lev shaAllahu ma televtuhu aleykum ve la edrakum Bihi Say, “Had Allah willed, I would not have recited it to you and He would not have notified you of its existence. fekad lebistu fiykum umuren min kablih* Indeed, I spent a lifetime among you before… efela ta’kilun will you not then understand? I lived among you. You gave me the name Muhammed-ul Emiyn, you made me put Hacer-ul esved stone. Qur’an wanted the prophet to ask them these? Muhammed lived among you a lifetime, so what’s this contradiction of you.

Prophet had never written a poem. He had no intellectual activity before 40. More than that there was no proof that he had created any phylosophical thought discipline. No written thing, no record of any kind.  He had lived among them and they witnessed everyday of his life. So a person who had no prior endavours before suddenly began to create speeches and texts that no mortal man can create, texts that informs the human with abolute certainty, giving pictures of human psychology, giving eternal knowledges and informations that no man can have Access. So how can this be happened in one night? Can this man change so drastically in one night? Don’t you see? This is the base of Qur’ans objection to their demands.

17-) Femen azlemu mimmeniftera alAllahi keziben ev kezzebe BiayatiHI, innehu la yuflihul mucrimun;

Who does more wrong than the one who slanders against Allah or denies His existence in His signs (the manifestations of His Names)? Indeed, the wrongdoers will not be liberated! (A.Hulusi)

Who doth more wrong than such as forge a lie against Allah, or deny His Signs? But never will prosper those who sin. (A.Yusuf Ali)

Femen azlemu mimmeniftera alAllahi keziben ev kezzebe BiayatiHI, Who does more wrong than such as forge a lie against Allah, or deny His Signs?

There are two distinct objections here to two different circles.

1-If a person writes something and says that Allah wrote it or sent it, this would be a slander against Allah.

2-If you deny the real signs that Allah sent to you, this time you become a denier and that is disrespect and ungratefulness against Allah. Two distinct objections.

Heathens of Mecca although having resistance against the source of the revelations, basically is a rejection because their lifestyles would be in danger should they accepted it. So the second form of objection describes them most. If their lifestyles weren’t in danger they had no objections whatsoever.

innehu la yuflihul mucrimun But never will prosper those who sin.

18-) Ve ya’budune min dunillahi ma la yadurruhum ve la yenfeuhum ve yekulune haulai shufe’auna indAllah* kul etunebbiunAllahe Bima la ya’lemu fiys Semavati ve la fiyl Ard* subhaneHU ve teala amma yushrikun;

They deify things besides Allah, things that are neither harmful nor beneficial! And they say, “These are our intercessors in the sight of Allah”… Say, “Are you informing Allah of something He knows not in the heavens and the earth?” Subhan He is! Free and beyond what they associate with Him. (A.Hulusi)

They serve, besides Allah, things that can hurt them not nor profit them, and they say: “These are our intercessors with Allah.” Say: “Do ye indeed inform Allah of something He knows not, in the heavens or on earth?- Glory to Him! and far is He above the partners they ascribe (to Him)!” (A.Yusuf Ali)

Ve ya’budune min dunillahi ma la yadurruhum ve la yenfeuhum ve yekulune haulai shufe’auna indAllah They deify things besides Allah, things that are neither harmful nor beneficial! And they say, “These are our intercessors in the sight of Allah”.

We should put this verse and the previous one together to understand it, they will not prosper. I told you before there were two groups in Mecca. Leaders were absolute atheists. They didn’t believe in afterlife at all. But rest of the heathens had faith in afterlife albeit corrupted. Most harmful belief of their afterlife faith is the belief of shefaat. As in idols as proxies to their salvation. Here’s the objection against that belief.

kul etunebbiunAllahe Bima la ya’lemu fiys Semavati ve la fiyl Ard* Say, “Are you informing Allah of something He knows not in the heavens and the earth?” subhaneHU ve teala amma yushrikun; Subhan He is! Free and beyond what they associate with Him.

There’s a clear explanation that heathens belief on shefaat is a clear shirq. Both the reason and conclusion of their corruption was this warped belief of seeking salvation in something else.

19-) Ve ma kanenNasu illa ummeten vahideten fahtelefu* ve levla kelimetun sebekat min Rabbike lekudiye beynehum fiyma fiyhi yahtelifun;

Mankind was not but a single nation (created upon the natural disposition of Islam), but then they differed! (This is a reference to an ongoing phenomenon rather than a one-time incident. It denotes the reality that every human, in terms of its creation, is based on the natural disposition of Islam, yet differs after identifying with the belief system of the parents.) Had it not been for a word that preceded from their Rabb (the decree regarding living the requirements of servitude), He would have judged between them about what they differ. (A.Hulusi)

Mankind was but one nation, but differed (later). Had it not been for a Word that went forth before from thy Lord, their differences would have been settled between them. (A.Yusuf Ali)

Ve ma kanenNasu illa ummeten vahideten fahtelefu Mankind was but one nation, but differed later.

Word is clear. Vahdet was the main, tefrika was the latter, it happened later.

Vahdet was natural, tefrika was synthetic.

Hakk was the main, superstition was the latter. Good was the main and bad came later.

Faith was the main, denial came later. Paradise was the main, hell came later. Good deeds were the main, sins came later.

Adam was the main, satan came later. This is the message here. Just like we mentioned in our early translations, Allah created earth and heaven, night and day with two sides. From that verses explanation, the creation has two sides. Without evil, good cannot have value. Wİthout blasphemy Hakk canot be appreciated. Without choice there wouldn’t be paradise. This truth is explained here.

ve levla kelimetun sebekat min Rabbike lekudiye beynehum fiyma fiyhi yahtelifun; Had it not been for a Word that went forth before from your Lord, their differences would have been settled between them.

What is Allah’s law on this? Differences, faith and blasphemy are Allah’s law. For example the blockage of human mind, faith and social corruption is one of the forks in the road. That’s why without the alternate route one cannot talk about a choice and without a choice we cannot talk about will and mind. And by extension we cannot talk about reward and punisment either.

20-) Ve yekulune levla unzile aleyhi ayetun min Rabbih* fekul innemel gaybu Lillahi fenteziru* inniy meakum minel munteziriyn;

They say, “Should a miracle not have been sent to him?”… Say, “The unknown is only for Allah! Wait! I am also with you among those who wait.” (A.Hulusi)

They say: “Why is not a sign sent down to him from his Lord?” Say: “The Unseen is only for Allah (to know), then wait ye: I too will wait with you.” (A.Yusuf Ali)

Ve yekulune levla unzile aleyhi ayetun min Rabbih* They say, “Should a miracle not have been sent to him?” fekul innemel gaybu Lillahi fenteziru* Say, “The unknown is only for Allah! inniy meakum minel munteziriyn Wait! I am also with you among those who wait.”

We pray that we are counted among the people who are fated for paradise.

“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.

“Esselamu aleykum.

“EuzuBillahiminesheytanirracim”

“BismillahirRahmanirRahiym”

Dear Qur’an friends today we continue our lesson with 21st verse of Jonah chapter.

21-) Ve iza ezaknenNase rahmeten min ba’di darrae messethum iza lehum mekrun fiy ayatina* kulillahu esra’u mekra* inne Rusulena yektubune ma temkurun;

When We give the people a taste of grace and beauty after adversity, immediately they begin to strategize against Our signs… Say, “Allah is swifter in strategy… Indeed, Our Rasuls are recording what you conspire.” (Unable to see that the adversity they are exposed to is the consequence of their own deeds, they think the grace that comes after it is a sign that their deeds are not wrong and that they are on the right path. So Allah does not correct their assumption and He allows them to continue in the wrong, hence increasing their suffering. Thus, their false assumption is their conspiracy, and allowing them to continue in their wrong ways is the strategy of Allah.) (A.Hulusi)

When We make mankind taste of some mercy after adversity hath touched them, behold! they take to plotting against Our Signs! Say: “Swifter to plan is Allah!” Verily, Our messengers record all the plots that ye make! (A.Yusuf Ali)

Ve iza ezaknenNase rahmeten min ba’di darrae messethum iza lehum mekrun fiy ayatina When We make mankind taste of some mercy after adversity has touched them, behold! they take to plotting against Our Signs!

They, these types I should translate, who are they? You remember immediately in our previous lesson in 20th verse, there were people who weren’t satisfied with the miracle of Qur’an and asked the prophet for something supernatural, miracleous as if Qur’an itself wasn’t a miracle. We talked about them at 7, 11,12,15 an 18th verses.

The expression of iza lehum mekrun is in the verse. Iza and mekr words when combined indicates an action. According to Ferra the linguistic it should be translated as Signs, verses. Ayatine, not the written verses alone. All the signs in heavens and on earth. There was an expression like night and day following each other. These are all signs. So the fiy ayatina expresssion here isn’t about the signs that written in Qur’an but all the creations and events that happened as Signs of Allah.

There’s also another expression that I translated as design. Mekr. It is normally translated as trap. What kind of designs that people were doing and against what. Just like the second verse of this chapter. What were they saying? Magic, they were saying. An urgent design, a fast opinion, prejudice. Prejudice always based on humans tempting instincts. Preliminary information however  is based on faith.

These designs, these traps are against either to the creation and events or against to the speech itself directly. The basis of these trapsa re all based on the assumption of thinking things unbound from Allah. They think the events have nothing to do with Allah. Like we mentioned in our earyl lessons heathen is the type that things that he has the right to choose and appoint gods to their own wills.  So according to these people creation and Allah has no connection. So Qur’an calls the outcome of these assumptions, designs. That’s how they think.

This kind of twisted mind tries to build designs and traps against both the source of Qur’an itself and the events that occured in nature and universe that are the will of Allah.

kulillahu esra’u mekra* Say: “Swifter to plan is Allah!” inne Rusulena yektubune ma temkurun Verily, Our messengers record all the plots that you make!

22-) “HU”velleziy yuseyyirukum fiyl berri vel bahr* hatta iza kuntum fiyl fulki ve cerayne Bihim Bi riyhin tayyibetin ve ferihu Biha caetha riyhun asifun ve caehumul mevcu min kulli mekanin ve zannu ennehum uhiyta Bihim, deavullahe muhlisiyne lehud diyn* lein enceytena min hazihi le nekunenne mineshakiriyn;

HU enables you to travel on land and sea… When you are sailing in ships, and rejoicing in calm winds, a storm will hit and the waves will surge and strike from all sides! And when they think they are encompassed by the waves and in danger, they will believe that all formations are in Allah’s hands of power and will pray to Him, “If You save us from this, we will surely be of the thankful.” (A.Hulusi)

He it is Who enableth you to traverse through land and sea; so that ye even board ships;- they sail with them with a favorable wind, and they rejoice thereat; then comes a stormy wind and the waves come to them from all sides, and they think they are being overwhelmed: they pray unto Allah, sincerely offering (their) duty unto Him saying, “If Thou dost deliver us from this, we shall truly show our gratitude!” (A.Yusuf Ali)

“HU”velleziy yuseyyirukum fiyl berri vel bahr* HU enables you to travel on land and sea…

It seems normal. We mankind for some reason ignore the daily miracles we witness and ask for something else. Lifting force of water, steam power and so many more are laws and rules determined by Allah and we forget about them and wait for some other miracles and proofs from Allah.

Here it is informed to the people of seventh century, people who were not aware of fluid dynamics, people who look at sea as something extraordinary because they were the people of desert.

hatta iza kuntum fiyl fulki When you are sailing in ships ve cerayne Bihim Bi riyhin tayyibetin and rejoicing in calm winds ve ferihu Biha caetha riyhun asifun ve caehumul mevcu min kulli mekanin a storm will hit and the waves will surge and strike from all sides! ve zannu ennehum uhiyta Bihim, And when they think they are encompassed by the waves and in danger deavullahe muhlisiyne lehud diyn* lein enceytena min hazihi le nekunenne mineshakiriyn they will believe that all formations are in Allah’s hands of power and will pray to Him, “If You save us from this, we will surely be of the thankful.”

This verse by using a symbolic language, shows us a scene which can be happen to anyone anytime. I don’t know if you notice but the verse starts with a pronoun of “you” then changes it the next sentence and finishes with you pronoun again. It’s like the pronouns also transform into a metaphorical versions of themselves.

I assume this from that. It calls people to make their accounts by putting their self awareness in front of them. Put yourselves in their shoes. You face a disaster, whom do you turn to? This is a reference to human nature. When a man faces a disaster that harms him, he turns to the real individual that is written in his nature. When a person s in a pinch, when all the doors close to him, he turns to the only door that is always open. And he know that this door is Allah’s door. This is the same for every human. That’s why returning to the human nature is described here.

Every disaster is a thinner that peels off the synthetic layers of paint on human nature. When the paint wears off, Sibgatallah. Allah’s paint comes out. ve men ahsenu minellahi sibgatev.. (Baqarah/138) Who can paint better than Allah. The verse tells us about the real language of praying.

Real language of praying is the language of nature. When the langauge of nature begins to talk, all the cultures all the knowledge of men, all the ideological differences that indoctrinated over mankind goes to one side and man is left alone with Allah alone. At those hard times man changes his direction to Allah.

When I read other translations of this verse I read a nice story of Rashid Riza. A storm catches the ship and the passengers begins top ray asking for help. One says, “Help us o sayid nomad.” Other says “Help us o my master Abdulkadir Geylani.” Some other says “Help me o saints.”  Everyone were asking for some people or figure for help. One of the Allah’s friend passenger sees them and says, “Sink this ship o my Allah. See none of them remembered you, they forgot you. Sink them all.”

In hard time sone should say “Help us O Rabb.” Otherwise it becomes a story like Meccans idol worshippers.

23-) Felemma encahum iza hum yebgune fiyl Ardi Bigayril Hakk* ya eyyuhenNasu innema bagyukum ala enfusikum metaal hayatid dunya summe ileyna merciukum fenunebbiukum Bima kuntum ta’melun;

But when He saves them, they will immediately start rampaging on the land unjustly… O mankind, your wrongfulness and rampage will only cause harm to you! You will enjoy the fleeting pleasures of the worldly life, and then to Us will be your return! (And that is when) We will inform you of (the reality of) your deeds! (A.Hulusi)

But when he delivereth them, behold! they transgress insolently through the earth in defiance of right! O mankind! your insolence is against your own souls,- an enjoyment of the life of the present: in the end, to Us is your return, and We shall show you the truth of all that ye did. (A.Yusuf Ali)

Felemma encahum iza hum yebgune fiyl Ardi Bigayril Hakk And at the end what happens? But when He saves them, they will immediately start rampaging on the land unjustly.

I think we understand the message. Humanities ungrateful attitude is brought under the light. It is also mentioned in 12th verse of the same chapter as well as some other previous verses. Humans when encounters a trouble give all kinds of promises but when Allah lift them from that disaster they turn back to their old self immediately and forget about their Rabb. This is the ungratefulness.

Ungratefulness is the moral attitude of blasphemty. It’s the ethical equivelant. If blasphemy becomes the human nature, ungrateful attitude becomes a regular pattern. The connection between them is obvious.

ya eyyuhenNasu innema bagyukum ala enfusikum O mankind! your insolence is against your own souls. Every negative action has a negative consequence in humans. It leaves a mark. Every negative encounter between man and Allah, scars the man indefinitely. This verse is an attention point. Every negative attitude every action that Allah put restriction on, is a scar that leaves us poor emotionally and spiritually. Allah doesn’t want us to suffer. He doesn’t want to see us diminish the inner worlds of ourselves that once was green, rich and joyful.

metaal hayatid dunya an enjoyment of the life of the present: in the end. Just like all texts in Qur’an there’s a punchline here. Telling the most truths in fewer words. summe ileyna merciukum fenunebbiukum Bima kuntum ta’melun, to Us is your return, and We shall show you the truth of all that you did.

24-) Innema meselul hayatid dunya kemain enzelnahu minesSemai fahteleta Bihi nebatul Ardi mimma ye’kulun Nasu vel en’am* hatta iza ehazetil Ardu zuhrufeha vezzeyyenet ve zanne ehluha ennehum kadirune aleyha, etaha emruna leylen ev neharen fecealnaha hasiyden keen lem tagne Bil ems* kezalike nufessilul ayati likavmin yetefekkerun;

The life of the world is like the water, which We disclose from the sky, with which the plants of the earth, that humans and animals eat, have been formed. And when the earth reaches its finest appearance with its produce, and the people think they are powerful and in control, Our command will manifest suddenly in an instant of the night or day! And We will convert it into a field of stubble as though it had not flourished the day before! Thus do We detail Our signs for a people who contemplate! (A.Hulusi)

The likeness of the life of the present is as the rain which We send down from the skies: by its mingling arises the produce of the earth- which provides food for men and animals: (It grows) till the earth is clad with its golden ornaments and is decked out (in beauty): the people to whom it belongs think they have all powers of disposal over it: There reaches it Our command by night or by day, and We make it like a harvest clean-mown, as if it had not flourished only the day before! thus do We explain the Signs in detail for those who reflect. (A.Yusuf Ali)

Innema meselul hayatid dunya kemain enzelnahu minesSemai The life of the world is like the water, which We disclose from the sky, with which the plants of the earth fahteleta Bihi nebatul Ardi mimma ye’kulun Nasu vel en’am* that humans and animals eat, have been formed. hatta iza ehazetil Ardu zuhrufeha vezzeyyenet ve zanne ehluha ennehum kadirune aleyha

Interesting, the verse has a chilling expression from this point forward. And when the earth reaches its finest appearance with its produce, and the people think they are powerful and in control,

etaha emruna leylen ev neharen Our command will manifest suddenly in an instant of the night or day!

Zuhruf word we see here. Qur’an uses this word to describe gold. There’s also a chapter in this name. It’s a reference to the shininess of synthetic gold. Metallic shine. It reminds the readers about a fictional beauty. Not a natural one but fictional. Humanity takes over the earth and call it their own. They build a fictional fake paradise on it. This is like the charm of metallic beauty according to Qur’an.

Humanity doesn’t see the nature as entrusted. Or rather these kinds of behaviours cannot come from people who look the nature as entrusted. Usually humans treat the anture as a slave, a concubine. For them nature is nothing but slave. They torture it and take whatever they want. They have no concern like being friends with nature. If they have power they want to absorb and use it. So naturally they forget that real master of nature is Allah and Allah has part in all things. One day they will be hold accountable for their actions. That’s why there’s a reference here to synthetic beauty.

So what happens when humanity begin to satisfy their needs of lust and power over nature? etaha emruna leylen ev neharen Our command will manifest suddenly in an instant of the night or day!

Actually this law is the law of universe. A law that has been put for these kinds of human behaviours. When peple begin to betray the trust, they punishment arrives to remind them what they betrayed. They betray the world and nature takes the revenge. They betray the sea, the lake and Allah Aziyzulintikam makes them taste the bitterness of their betrayal.

fecealnaha hasiyden keen lem tagne Bil ems So the conclusion. And We will convert it into a field of stubble as though it had not flourished the day before! This is Allah’s conversion of disaster. All problems are rooted.

I wanted to translate as rooted because the days when these verses had arrived, the reaping of fruits and vegatables were done not by cutting but pulling the roots altogether. That’s why I choose the give this meaning.

kezalike nufessilul ayati likavmin yetefekkerun; Thus do We detail Our signs for a people who contemplate!

25-) VAllahu yed’u ila DarisSelam* ve yehdiy men yeshau ila siratin mustekiym;

Allah invites to the land of Salam (a state of existence based on the forces inherent in one’s essence beyond bodily limitations) and guides whom He wills to the straight path (as-sirat al-mustaqim). (A.Hulusi)

But Allah doth call to the Home of Peace: He doth guide whom He pleaseth to a Way that is straight. (A.Yusuf Ali)

VAllahu yed’u ila DarisSelam* ve yehdiy men yeshau ila siratin mustekiym Allah invites to the land of Salam, mutual ground of happiness and peace and guides whom He wills to the straight path.

As you may have noticed I translated the word Dar as ground. It has meanings like land, home an deven earth. But here it is used to describe afterlife. Darul ahira. Also it wouldn’t be enough to call it just afterlife either. Since we make connections with previous verse and realize the importance of happiness and peace, the concern also includes this world.

A believer who didn’t betray this world, who didn’t betray the nature, his own nature and Allah, believer who is at peace with himself turns the ground he exists into a land of happiness and peace. He has to. That’s why the message is a call for creating this ground and be at peace with both himself, his enviroment and his Rabb. This is the call for all humans.

Also the expression yehdiy men yesha, I translates as the truest road. Because yesha word has to subject. The one who wished for, the question who goes to both humans and Allah. And it shoudl also be meant for both ot them. I don’t this this wordplay is a coincidence, it’s deliberate. Those who wish, wishes to salvation. We should wish for salvation and Allah wishes salvation and wills it for you. Like the old saying, “If He didn’t wish to give He wouldn’t given to wish.”

26-) Lilleziyne ahsenul Husna ve ziyadetun, ve la yarheku vucuhehum katerun ve la zilletun, ulaike ashabul cenneti, hum fiyha halidun;

For the doers of good (ihsan) is the Beautiful (Names) and more (pleasure). No darkness (egotism) will cover their faces (consciousness), nor derogation (which results from deviating from one’s essence). Those are the companions of Paradise; they will abide therein eternally! (A.Hulusi)

To those who do right is a goodly (reward)- Yea, more (than in measure)! No darkness nor abasement shall cover their faces! They are companions of the Garden; they will abide therein (for aye)! (A.Yusuf Ali)

Lilleziyne ahsenul Husna ve ziyadetun For the doers of good ihsan is the Beautiful Names and more pleasure.

Ziyadeh, more, much meanings. In fact the translation of this verse is like En’am 160. Men cae Bil haseneti felehu ‘ashru emsaliha Whoever comes with goodness, gains 10 times more.

So our Rabb doesn’t give good deeds its regular share. Because Allah is different from men. This 10 times is metaphor. It’s not like good deeds are something countable. But 10 times indicates the mutliple nature of the result. Allah gives back times over times for every good deeds you make.

ve la yarheku vucuhehum katerun ve la zilletun No darkness nor abasement shall cover their faces.

It’s the opposite reaction of the next verse. Other side. Rabb of all Worlds gives the concept of face more importance. Actually face has the meaning of reflection of human in every langauge. And here the state of mind and soul reflects the face with all the storns inside the mind and heart. A man of paradise has the reflection of ihsan (goodness) in his face. And a man of hell also carries the weight of his deeds in his face as well.

When you look at the face of a man of good deeds you feel the breeze of freshness, it gives you the feeling of trust. ulaike ashabul cenneti, hum fiyha halidun They are companions of the Garden; they will abide therein.

27-) Velleziyne kesebus seyyiati cezau seyyietin Bi misliha, ve terhekuhum zilletun, ma lehum minAllahi min ‘asim* keennema ugshiyet vucuhuhum kita’an minel leyli muzlima* ulaike ashabun nari, hum fiyha halidun;

As for those who have earned bad deeds, the recompense (consequence) of their bad deed will be its equivalent! Derogation will cover them… They have no (force) to protect them from Allah enforcing the consequences of their deeds upon them… It is as if the darkness of the night has covered their faces (consciousness)… They will be companions of hell eternally! (A.Hulusi)

But those who have earned evil will have a reward of like evil: ignominy will cover their (faces): No defender will they have from (the wrath of) Allah. Their faces will be covered, as it were, with pieces from the depth of the darkness of night: they are inhabitants of the Fire: they will abide therein (for aye)! (A.Yusuf Ali)

Velleziyne kesebus seyyiati cezau seyyietin Bi misliha As for those who have earned bad deeds, the recompense of their bad deed will be its equivalent!

Here it is, remember I just said about En’am 160, what was the next sentence? ve men cae Bisseyyieti fela yucza illa misleha..  (En’am/160) Whoever comes with an evil deed, he shall receive punishment in its equal.

Here’s the difference of mercy. Allah takes mercy as His principle. To evil deeds the result is its equivelant. But to good deeds, the reward is many times of its value.

So if we talk about mercy here, maybe evil shouldn’t receive punishment? Isn’t it suitable for Allah’s mercy? The answer is clear to that. If you put the ones who bring you water and those who break the cup deliberately, then who will bring water anymore? In a world which being a nice person is considered with all due respect a sucker, why then we cling on the few ethical principles? That’s why Allah’s justice is next to His mercy, they shall not be considered as equals.

ve terhekuhum zilletun, ma lehum minAllahi min ‘asim* keennema ugshiyet vucuhuhum kita’an minel leyli muzlima They have no force to protect them from Allah enforcing the consequences of their deeds upon them… It is as if the darkness of the night has covered their faces.

A very eloquent expression. Like you covered their faces with a piece of night. They are like all black and darkness. Why? Because their masksa re no longer there. The agony and crushed nature of their souls reflect their faces. The make of of years of wrong deeds and thoughts turned the heart into a poisonous pit. What we think for heart of gold, now everyone know its a heart of rust.

ulaike ashabun nari, hum fiyha halidun They will be companions of hell eternally.

Qur’an was saying exactly that. Siymahum fiy Vucuhihim min eseris sucut.. (Fetih/29) The marks of prostration is read in their faces. And a similar one with opposite side is like this. Yu’Araful mucrimune bi siymahum.. (Rahman/41) Criminals are know from their faces. The face is as we realize the reflection of heart here. Whatever they tried to hide on earth becomes their face in afterlife.

28-) Ve yevme nahshuruhum cemiy’an summe nekulu lilleziyne eshreku mekanekum entum ve shurekaukum* fezeyyelna beynehum ve kale shurekauhum ma kuntum iyyana ta’budun;

And the time when We will gather them all together… We will say to the dualists, “Go to your places, you and those you associate”… Then We will separate them! Their partners will say, “You were not serving us (you were worshipping your delusive ideas).” (A.Hulusi)

One Day shall We gather them all together. Then shall We say to those who joined gods (with Us): “To your place! ye and those ye joined as ‘partners’. ” We shall separate them, and their “partners” shall say: “It was not us that ye worshipped! (A.Yusuf Ali)

Ve yevme nahshuruhum cemiy’an summe nekulu lilleziyne eshreku mekanekum entum ve shurekaukum And the time when We will gather them all together… We will say to the dualists, “Go to your places, you and those you associate.

Another interesting expression, mekanekum. Go back to your places. Actually the place concept here not only indicates a location but also the position as well. Not just in physical sense. Humans that forget their places, dislocate both themselves from designated positions and tried to dislocate Allah with other things. In general sense those who try to give Allah’s features to something else try to fool themselves like they have that authority.

It’s a horrible thing really. If a person has the authority to choose his god then why would he believe such a thing? Why would he kept his promise to him? A terrible con. That’s why heathens create their own gods. Because in other case they should really be under command of a real and powerful authority. But a god figure that they choose? Well all things are permitted situation. This is the difference.

There are also objects and artifacts they are tried to put at Allah’s authority. Also a wrong move. That’s why all of them are said at the end, mekanekum. Go to your places, g oto your designated destinations. You tried to become gods, so go with them, with your gods to your destinations. You were creations, you were created and yet you tried to designe god to yourselves and others. This is the horrible guilt that described in this verse.

fezeyyelna beynehum Then We will separate them! ve kale shurekauhum ma kuntum iyyana ta’budun Their partners will say, “You were not serving us you were worshipping your delusive ideas. This is a truth in its naked form. Their designated gods tell them they they were never the ones those people worshipped to from the beginning.

What is the message here then? They will be told this. You were worshipping your own desires. Because you thought that you have the authority to choose your own gods. This was a vain desire. A mind that things he has that kind of power is a mind that thinks he has the power of a god. This is a crimes thousans times worse that worshipping a clay idol. Here you worship nothing other than your own tempting instincts and your own egos.

29-) Fekefa Billahi shehiyden beynena ve beynekum in kunna an ibadetikum legafiliyn;

“Sufficient is Allah as a witness between us… Indeed, we were oblivious of the essence of your servitude!” (A.Hulusi)

“Enough is Allah for a witness between us and you: we certainly knew nothing of your worship of us!” (A.Yusuf Ali)

Fekefa Billahi shehiyden beynena ve beynekum in kunna an ibadetikum legafiliyn Enough is Allah for a witness between us and you: we certainly knew nothing of your worship of us. Prophets, Saints, Tombs, all of them. In this verse the group mentioned is not just inanimous objects but good souls as well. It includes angels and other otherworldly beings. They all will say these to people who deitify them. We didn’t know that you worshipped us like that.

What do you think the Jesus will say to some sects in Christians who makes him the sons of god and worshipped him as a deity who came to earth. It’s obvious. He will say, “I didn’t tell you to worship me. O Rabb, I had no idea they did that.”

All siddiks, holy men, and saints. They all wil turn to Allah and say, “O Rabb, I didn’t tell anything like that to them. They all did by themselves. We had no idea.” And when those people begin to pray for them instead of Allah, they will say exactly this.

in kunna an ibadetikum legafiliyn; we certainly knew nothing of your worship of us.

30-) Hunalike teblu kullu nefsin ma eslefet ve ruddu ilAllahi MevlahumulHakki ve dalle anhum ma kanu yefterun;

There, every being will experience the consequences of what it previously sent forth! They will be returned to Allah, their True Protector, and lost will be their fantasies (objects of worship)! (A.Hulusi)

There will every soul see (the fruits of) the deeds it sent before: they will be brought back to Allah their rightful Lord, and their invented falsehoods will leave them in the lurch. (A.Yusuf Ali)

Hunalike teblu kullu nefsin ma eslefet There, every being will experience the consequences of what it previously sent forth. Teblu, or the reading version here tebdilu, seeing the results, consequences. If it is taken as teblu, it gains the meaning of reading their own books.

eslefet ve ruddu ilAllahi MevlahumulHakki They will be returned to Allah, their True Protector,

ve ruddu ilAllah turning back to Allah. What is this mean? Ircii ila, return to your Rabb. inna Lillahi ve inna ileyhi raci’un; (Baqarah/156) We exist for Allah, we exist in the name of Allah and we shall return to Allah. Qur’an has several phrases like these.

Actually it gives its own meaning. It’s a warning that a twisted man on earth will be fixed in afterlife. It’s a fact that everyone will gain a true perspective for Allah. They shall return to their nature and begin to see Allah as He is, the greatest of all and the only door that should be knocked. This is the meaning of returning to Allah. A twisted amn without any hope cannot find a clearer and precise than Allah in afterlife. A true believer never leaves his nature and when he dies and goes to afterlife it’s only a transition. But the process is harder for people who shall return to their natures and their Allah.

Even the people who refuse all the calls to their natures which Qur’an calls these invitations as zhikr. They shall also see that there’s no door other than Allah, this is the meaning.

ve dalle anhum ma kanu yefterun and their invented falsehoods will leave them in the lurch.

31-) Kul men yerzukukum mines Semai vel Ardi emmen yemlikus sem’a vel ebsare ve men yuhriculhayye minel meyyiti ve yuhricul meyyite minel hayyi ve men yudebbirul emre, feseyekulunAllah* fekul efela tettekun;

Say (to the dualists), “Who provides for you from the heavens and the earth? Or to whom belongs the powers of hearing and sight? Who brings the living (the consciousness of being alive with the Names of the Hayy) out of the dead (the futile state of corporeal existence) and brings the dead (the state of being blinded to the reality of one’s self or the reality of others; confining one’s existence only to the body and assuming life is going to end once the body deteriorates under the soil) out of the living (while in respect of his essential reality he is alive)? Who carries out the judgment?” They will say, “Allah”… Say, “Then why don’t you be of the protected ones?” (A.Hulusi)

Say: “Who is it that sustains you (in life) from the sky and from the earth? or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? and who is it that rules and regulates all affairs?” They will soon say, “Allah”. Say, “will ye not then show piety (to Him)?” (A.Yusuf Ali)

Kul men yerzukukum mines Semai vel Ardi Say: “Who is it that sustains you (in life) from the sky and from the earth? emmen yemlikus sem’a vel ebsare or who is it that has power over hearing and sight?

Hearing and seeing orans comes right with the previous sentence about sustenance. Because seeing the truth is one of the biggest rizk (blessing of mercy) of Allah. Hearing the Hakk is one of the greatest rizk. That’s why Allah gives everyone eyes, but not everyone can see. Allah gives everyone ears but not everone can hear. That’s why Allah is not only the giver of eyes and ears but also is the one to give us the opportunity to use them right.

ve men yuhriculhayye minel meyyiti ve yuhricul meyyite minel hayyi ve men yudebbirul emre,  And who is it that brings out the living from the dead and the dead from the living and who is it that rules and regulates all affairs?” feseyekulunAllah* They will soon say, “Allah”. fekul efela tettekun Say, “Then why don’t you be of the protected ones?”

If we turn to the first readers of these verses, the timeline that Qur’an was still coming down, basically Meccan heathens. It’s clear that they were in belief with Allah and acknowleding Allah as the ultimate creator. They believed that Allah is the owner of heaven and earth and has the power to take lives of living and resurrect the dead. So if you ask why they were acting like that? Because whatever the mentality those days were like the same mentality we see today. Even today those who try to give Allah’s features to other beings are in belief with Allah just like Meccan heathens of the old days.

In facts dualists as Qur’an describes them were believing in Allah and worshipping Allah but they were worshipping some Proxy idols that they described as these shall help us and make us closer to Allah. That’s why the targeted group here is not some old heathens but dualists that live today with us.

32-) Fe zalikumullahu RabbukumulHakk* femaza ba’del Hakki illedDalal* feenna tusrafun;

That is Allah! Your True Rabb… What can you accept besides the truth, other than error (corrupt ideas)? (So then) how are you averted? (A.Hulusi)

Such is Allah, your True Lord: apart from truth, what (remains) but error? How then are ye turned away? (A.Yusuf Ali)

Fe zalikumullahu RabbukumulHakk* Such is Allah, your True Lord: femaza ba’del Hakki illedDalal* feenna tusrafun What can you accept besides the truth, other than error corrupt ideas? So then how are you averted?

33-) Kezalike hakkat kelimetu Rabbike alelleziyne feseku ennehum la yu’minun;

Thus the word of your Rabb, “They will not believe” has come into effect. (A.Hulusi)

Thus is the Word of thy Lord proved true against those who rebel: Verily they will not believe. (A.Yusuf Ali)

Kezalike hakkat kelimetu Rabbike alelleziyne feseku ennehum la yu’minun Thus the word of your Rabb, “They will not believe” has come into effect. Whatever the truth from their Rabb they won’t believe. How’s that come out? What is the promise of Allah. An eternal law regarding human psychology. He who think has the power to appoint gods never believes Allah that is far superior than him. They declare gods from common objects why would he believe in Allah then. This is the law of Allah. A mirror that reflects the depth of human mind.

34-) Kul hel min shurekaikum men yebdeul halka summe yu’iyduhu, kulillahu yebdeul halka summe yu’iyduhu feenna tu’fekun;

Say, “Are there any among those you associate who can manifest creation and then return it (to its essence)?” Say, “Allah manifests creation and then returns them to their essence… How are you deluded?” (A.Hulusi)

Say: “Of your ‘partners’, can any originate creation and repeat it?” Say: “It is Allah Who originates creation and repeats it: then how are ye deluded away (from the truth)?” (A.Yusuf Ali)

Kul hel min shurekaikum men yebdeul halka summe yu’iyduhu Say, “Are there any among those you associate who can manifest creation and then return it to its essence?

No heathen can relate to his idols in existential level. He can worship a false deity but deep inside he knows that he owes nothing to it. No sane person thinks he owes to a being that he created. How can a man believe that he owes his eyes, ears, life, heart, breath, past, future, feelings and thoughts, his mind to another creation?

Worshipping is an act to give thanks to the power that really gives you the things you have. Otherwise why would it be worthy? That’s why people who deny worshipping Allah and create false idols and bow to them. They did several fraud all at once.

1. They don’t pay their debts to Allah
2. They worship a god that they owe nothing to.
3. Since they have no connections with their idols in existential level, they only show off with their actions.
4. In reality they worship their own egos, desires and instincts.

Here summe yu’iyduh is an expression regarding to life renewal. It’s a reference to Allah’s Hallak adjective. Allah that constantly creates. Rabb can create and renew the existence by creating from nothing and able to send the existence into nothingness.

kulillahu yebdeul halka summe yu’iyduhu Say: “It is Allah Who originates creation and repeats it. feenna tu’fekun then how are you deluded away from the truth? It can also be translated like this. Then how can you defend what you do. This is a scattering of thoughs and mind, heart and soul. It has no ground, no place to hold. There’s only losing the path and goes right into the oblivion.

35-) Kul hel min shurekaikum men yehdiy ilel Hakk* kulillahu yehdiy lil Hakk* efemen yehdiy ilel Hakki ehakku en yuttebe’a emmen la yehiddiy illa en yuhda* fema lekum keyfe tahkumun;

Say, “Who among your partners can guide to the Truth?” Say, “Allah guides to the Truth… Who is more worthy of being followed, One who guides to Truth, or one who is inadequate to find the Truth for himself? What is wrong with you? How do you judge?” (A.Hulusi)

Say: “Of your ‘partners’ is there any that can give any guidance towards Truth?” Say: “It is Allah Who gives guidance towards Truth, is then He Who gives guidance to Truth more worthy to be followed, or he who finds not guidance (himself) unless he is guided? What then is the matter with you? How judge ye?” (A.Yusuf Ali)

Kul hel min shurekaikum men yehdiy ilel Hakk* kulillahu yehdiy lil Hakk Say, “Who among your partners can guide to the Truth?”

Showing the path, guiding a person. It’s obvious that stones and idols cannot show anyone anything. So the targeted idols here are people. The objects that people falsely worship that are mentioned here are people and other living things that have their own minds. Like angels, saints and prophets that people choose to give false powers. The verse talks about all of them.

Guiding people to salvation, taking them to paradise. All prophets might show us the true path. But taking people and guiding them all the way to paradise. Not even a prophet can pull that off.

Inneke la tehdiy men ahbebte ve lakinnAllahe yehdiy men yesha’.. (Kassas/56)

You cannot pull the ones you love to the true path. You cannot deliver them to salvation. But if Allah wills, Allahcan. This is clear. THat’s why if salvation has been in prophets powers, they might start with the closest to them. Why would prophet Abraham left his father from this gift? Why couldn’t Noah saved his son Kanaan? Why couldn’t Lot saved his wife? And why couldn’t Muhammad saved his beloved uncle Abu Talip that protected him all his life. As you see salvation can only be given by Allah and only those who wish to be saved are saved. If a person doesn’t want to see the salvation, Allah does what the person willed. So how can another being do what Allah don’t.

kulillahu yehdiy lil Hakk Yes the answer is clear. Only Allah can direct a person to Hakk.

How can Allah show the path then? Mind, comprehension, will and nature. And Allah reminds us those with revelations. In fact Allah put the mechanism to realize the path inside every person from the beginning. That’s why Qur’an constantly invites people to observe the universe. Cannot they realize by looking and the sky, don’t they see the earth, cannot they take lessons from sun, moon, stars, earth, plants, rivers. Qur’an wants us to look at them. Why? Because all of them are signs, they are all checkpoint on the road to salvation. If a person manages to read these signs right, he eventually finds his way to Allah.

So what is the purpose of these written signs. Lİke we said they are all reminders, zhikrs that helps us the moment we forget the nature that Allah gives us. They are all memo notes. How joyful to those who can read and remember.

efemen yehdiy ilel Hakki ehakku en yuttebe’a emmen la yehiddiy illa en yuhda Say, “Allah guides to the Truth… Who is more worthy of being followed, One who guides to Truth, or one who is inadequate to find the Truth for himself?

Which one is worthy to follow? There are many who cannot find the path without showing them directly. Ve vecedeke da(aaa)llen feheda; (Duha/7) Didn’t your Rabb find you unavle to realize the path and show it to you?

There are similar verse in Qur’an fort his. You didn’t even know what is book, what is faith. Our Rabb was saying this to our beloved master. That’s why Qur’an openly says this. “Don’t ask to those who don’t have the power to deliver you to salvation.”

fema lekum keyfe tahkumun; What is wrong with you? How do you judge?

36-) Ve ma yettebi’u ekseruhum illa zanna* innez zanne la yugniy minel Hakki shey’a* innAllahe Aliymun Bima yef’alun;

Most of them follow only their assumptions! Indeed an assumption cannot replace the Truth! Undoubtedly, Allah knows what they do (as their essence with His Names). (A.Hulusi)

But most of them follow nothing but conjecture: truly conjecture can be of no avail against Truth. Verily Allah is well aware of all that they do. (A.Yusuf Ali)

Ve ma yettebi’u ekseruhum illa zanna Most of them follow only their assumptions! innez zanne la yugniy minel Hakki shey’a Indeed an assumption cannot replace the Truth! Let me repeat this sentence. No assumption can replace the truth. There cannot be faith with assumptions. If a person believes, he quits his assumptions. That’s why many Islam law experts like Ibn Hazm rejected the idea of reaching faith by comparison. The principles that should be the base of all faith must be without assumptions. That’s why if a person truly believes, assumptions leave his life of faith.

innAllahe Aliymun Bima yef’alun Undoubtedly, Allah knows what they do.

37-) Ve ma kane hazel Kur’anu en yuftera min dunillahi ve lakin tasdiykalleziy beyne yedeyhi ve tafsiylel Kitabi la raybe fiyhi min Rabbil alemiyn;

This Quran is not the invention of those besides Allah! On the contrary, it is a confirmation of what was before it, and a detailed source of the knowledge of the reality, from the Rabb of the worlds! (A.Hulusi)

This Quran is not such as can be produced by other than Allah. on the contrary it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book – wherein there is no doubt – from the Lord of the Worlds. (A.Yusuf Ali)

Ve ma kane hazel Kur’anu en yuftera min dunillahi hazel Kur’an it says. If you remember my translations I didn’t translate it as only Qur’an before. Because if I use this concept alone, the meaning wouldn’t be fulfilled. When this verse had arrived, the first readers knew exactly the meaning. This book, this speech, this allocution cannot be produced by other than Allah.

ve lakin tasdiykalleziy beyne yedeyhi ve tafsiylel Kitabi la raybe fiyhi min Rabbil alemiyn On the contrary, it is a confirmation of what was before it, and a detailed source of the knowledge of the reality, from the Rabb of the worlds!

What is the message here in this verse dear friends? All signs are same as one inside. Like we see above. tasdiykalleziy beyne yedeyhi it is a confirmation of what was before it. All verses are based on the same reality. They don’t deny each others. Why? Because all signs came from Allah, the same source and they all say the same truth same principles.

There’s another expression here. ve tafsiylel Kitab details of the book, the explanation, the translation of the book. But in fact it is about another book here. This Qur’an here is the explanation of this particular book. It’s the central memory that we learn also in Qur’an; Levh-i Mahfuz. In modern terms main hub. The central station of revelations, the headquarter of all knowledge.

As you can see Qur’an wants us to see this. Qur’an isn’t a translation of objects. It’s not a book that needs exact translation. In fact Qur’an is the translation of the reality itself. It translates the main book. It’s a summary, an easy to learn copy of the main knowledge.

Here Qur’an not only describes this fact but also the laws of creation and humanity as well. Social laws are also described as well as the laws of history. All social psychological matters are considered in Qur’an. Basically Qur’an is the summarized translation of all things.

38-) Em yekulunefterah* kul fe’tu Bi suretin mislihi ved’u menisteta’tum min dunillahi in kuntum sadikiyn;

Or do they say, “Muhammad (saw) made it up!” Say, “Then bring forth a surah similar to it and call upon whomever you can besides Allah (for assistance)! If you are true to your word.” (A.Hulusi)

Or do they say, “He forged it”? Say: “Bring then a Surah like unto it, and call (to your aid) anyone you can besides Allah, if it be ye speak the truth!” (A.Yusuf Ali)

Em yekulunefterah* Or do they say, “He forged it”? kul fe’tu Bi suretin mislihi ved’u menisteta’tum min dunillahi in kuntum sadikiyn Say: “Bring then a Surah like unto it, and call to your aid anyone you can besides Allah, if it be you speak the truth!”

39-) Bel kezzebu Bima lem yuhiytu Bi ilmihi ve lemma ye’tihim te’viyluhu, kezalike kezzebelleziyne min kablihim fenzur keyfe kane akibetuz zalimiyn;

No! They denied that which they do not encompass in knowledge and the reality of which has not yet been revealed to them… Thus did those before them deny! Have a look and see how the wrongdoers ended up! (A.Hulusi)

Nay, they charge with falsehood that whose knowledge they cannot compass, even before the interpretation thereof hath reached them: thus did those before them make charges of falsehood: but see what was the end of those who did wrong! (A.Yusuf Ali)

Bel kezzebu Bima lem yuhiytu Bi ilmihi ve lemma ye’tihim te’viyluhu No! They denied that which they do not encompass in knowledge and the reality of which has not yet been revealed to them… Thus did those before them deny!

I don’t know if you catch it; Bima lem yuhiytu Bi ilmihi ve lemma ye’tihim te’viyluhu even before the interpretation thereof hath reached them. Qur’an came down, the verses had sent down, time is at the final phase before Hejira. But which explanation will come? So from that we realize that there are two different kinds of translation for the verses. Like we said Qur’an is the summary of main memory. It’s the translation of universal laws, social laws. These are all external translations.

And there’s also inner translations. Meccan verses are translated by Madinian verses. We can say that later verses came also with this purpose. I believe this is the reference to Qur’ans inner translations.

kezalike kezzebelleziyne min kablihim fenzur keyfe kane akibetuz zalimiyn thus did those before them make charges of falsehood: but see what was the end of those who did wrong.

40-) Ve minhum men yu’minu Bihi ve minhum men la yu’minu Bihi, ve Rabbuke a’lemu Bil mufsidiyn;

And of them are those who will believe (the Quran) and those who won’t believe! Your Rabb knows better the corrupters (as their essence with His Names). (A.Hulusi)

Of them there are some who believe therein, and some who do not: and thy Lord knoweth best those who are out for mischief. (A.Yusuf Ali)

Ve minhum men yu’minu Bihi ve minhum men la yu’minu Bihi Of them there are some who believe therein, and some who do not:

This sentence can also be translated with future tense as well. Many translators like Taberi, Ibn Kesir and Kurtubi also thinks that we should understand it like that.

ve Rabbuke a’lemu Bil mufsidiyn and your Lord knows best those who are out for mischief.

41-) Ve in kezzebuke fe kul liy ameliy ve lekum amelukum* entum beriyune mimma a’melu ve ene beriy’un mimma ta’melun;

If they insist on denying you, say, “For me are my deeds and for you are your deeds! You are far from what I do and I am far from what you do!” (A.Hulusi)

If they charge thee with falsehood, say: “My work to me, and yours to you! ye are free from responsibility for what I do, and I for what ye do!” (A.Yusuf Ali)

Ve in kezzebuke fe kul liy ameliy ve lekum amelukum If they insist on denying you, say, “For me are my deeds and for you are your deeds! entum beriyune mimma a’melu ve ene beriy’un mimma ta’melun you are free from responsibility for what I do, and I for what you do!”

42-) Ve minhum men yestemi’une ileyke, efeente tusmi’ussumme velev kanu la ya’kilun;

And among them are those who lend an ear to you as though they are listening… But can you make the deaf (those unable to perceive) hear? Especially if they are also unable to use their reason! (A.Hulusi)

Among them are some who (pretend to) listen to thee: But canst thou make the deaf to hear,- even though they are without understanding? (A.Yusuf Ali)

Ve minhum men yestemi’une ileyke, And among them are those who lend an ear to you as though they are listening. efeente tusmi’ussumme velev kanu la ya’kilun But can you make the deaf hear? Especially if they are also unable to use their reason.

43-) Ve minhum men yenzuru ileyke, efeente tehdil ‘umye velev kanu la yubsirun;

And among them are those who look at you… But can you show the blind the right path, if they are deprived of insight? (A.Hulusi)

And among them are some who look at thee: but canst thou guide the blind,- even though they will not see? (A.Yusuf Ali)

Ve minhum men yenzuru ileyke, And among them are some who look at you efeente tehdil ‘umye velev kanu la yubsirun But can you show the blind the right path, if they are deprived of insight?

Self translated verses. They describe the condition of real blinds and deafs. This last two verses gives attention to differences between hearing and listening and looking and seeing. People in common knowledge don’t listen 65 percent of what they are told. They only hear them. This research with scientific facts reveals that daily hearings are with this loss, now imagine the messages that should move the heart are taken by people with deaf ears and blind eyes. Think about the loss.

Also Qur’an uses the concepts of life-death, cleanse-filth, gain-loss with spiritual sense. So the deafness and blindness here of course in this sense too. Because Qur’an wants us to clean the filth of soul in order to cleanse our soul.

And Qur’an also uses death with different sense. According to Qur’an, death defines a person who become stranger to Allah. When Qur’an says gain, it doesn’t mean a full pocket. It means the actions that a man can use in afterlife like a medal around his nect. That’s why Qur’an’s language is for people who sees the eternal life.

44-) InnAllahe la yazlimunNase shey’en ve lakinnenNase enfusehum yazlimun;

Indeed, Allah does not wrong the people, even by an iota! It is the people who wrong themselves! (A.Hulusi)

Verily Allah will not deal unjustly with man in aught: It is man that wrongs his own soul. (A.Yusuf Ali)

InnAllahe la yazlimunNase shey’en ve lakinnenNase enfusehum yazlimun Indeed, Allah does not wrong the people, even by an iota! It is the people who wrong themselves.

Let’s remember the first sentence of 23 verse. innema bagyukum ala enfusikum.. your trangressions are to your loss. This is a similar verse. If you build your life over sins after sins, you cannot cause harm to Allah. You become the one who lose. All those orders and restrictions are not put because of Allah’s interest, they are for our own good. That’s why rebelling against Allah is like shooting a score in your own hoop. Only harms you.

Every transgression darkens the person in soul perspective, scars him. Our Rabb doesn’t want us to hurt ourselves. Because we are incapable of remedy our souls on our own. The only hospital that can help us to cure our souls is Allah’s rehabilitation center.

45-) Ve yevme yahshuruhum keen lem yelbesu illa sa’aten minennehari yetearefune beynehum* kad hasirelleziyne kezzebu Bilikaillahi ve ma kanu muhtediyn;

And at the time He will gather them it will be as if they had not lived (in the world) more than an hour and met each other then… Those who denied the meeting (becoming aware of their essence, the Names) will surely be in loss… They were not suitable for guidance. (A.Hulusi)

And on the day when He will gather them together: (It will be) as if they had tarried but an hour of a day: they will recognize each other: assuredly those will be lost who denied the meeting with Allah and refused to receive true guidance. (A.Yusuf Ali)

Ve yevme yahshuruhum keen lem yelbesu illa sa’aten minennehari yetearefune beynehum And on the day when He will gather them together: It will be as if they had tarried but an hour of a day.

I see a reference to Taha chapter 104th verse. Regarding to afterlife, most intelligent one, accordint to smartest as if they stayed there an hour or so. Why? Because after seeing the terrifying nature of afterlife, the earth life will feel like a snap of a moment. It’s just like the prophets informed us.

Kun fiddunya garibun ev abirussebil. Be like passengers on earth. Prophets, sacred books, revelations all said that to us. But they will say we didn’t listen when we had the chance.

kad hasirelleziyne kezzebu Bilikaillahi ve ma kanu muhtediyn they will recognize each other: assuredly those will be lost who denied the meeting with Allah and refused to receive true guidance.

46-) Ve imma nuriyenneke ba’dalleziy naiduhum ev neteveffeyenneke feileyna merciuhum summAllahu shehiydun ala ma yef’alun;

And whether We show you some of what We promised them or We take you in death and you do not see it (nothing will change on their behalf) to Us will be their return… Then Allah is a witness over what they do. (A.Hulusi)

Whether We show thee (realized in thy life-time) some part of what We promise them,- or We take thy soul (before that),- in any case, to Us is their return: ultimately Allah is witness, to all that they do. (A.Yusuf Ali)

Ve imma nuriyenneke ba’dalleziy naiduhum ev neteveffeyenneke And whether We show you some of what We promised them or We take you in death and you do not see it. What it says; “This is the price that those who try to escape from responsibility will pay.” Those who didn’t pay the price in this life shall definitely pay in the next.

feileyna merciuhum summAllahu shehiydun ala ma yef’alun; to Us will be their return… Then Allah is a witness over what they do. The lesson is this. You see some people on earth. They rebel against Allah and yet they swim in blessings after blessings. All those wealth in the hands of that person but you cannot say it’s good or bad for the owner. Beacuse if Allah wants to fasten the downfall of that person by giving all those wealth and makes him think he doesn’t need Allah at all, can you feel envy for that person who becomes alienated from Allah everyday?

We wish goodness from our Rabb both in this world and in the afterlife.

“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.

“Esselamu aleykum.

“EuzuBillahiminesheytanirracim”

“BismillahirRahmanirRahiym”

Dear Qur’an friends. Today we continue our lesson with 47th verse of Jonah chapter. As you remember verses we studied in our previous lessons were about earth-afterlife, signs-prophethood and Allah-human relations. Those verses gave us a clear picture of what shall come to life if Allah-human relations are broken. Todays lesson continue with the same principles to further explain the same relations.

47-) Ve likulli ummetin Rasul* feiza cae Rasuluhum kudiye beynehum Bil kisti ve hum la yuzlemun;

There is a Rasul (an informer of the Truth) for every nation… When their Rasul comes, it will be judged between them in justice (according to what they deserve)… They will not be wronged. (A.Hulusi)

To every people (was sent) a messenger: when their apostle comes (before them), the matter will be judged between them with justice, and they will not be wronged. (A.Yusuf Ali)

Ve likulli ummetin Rasul* To every people was sent a messenger: feiza cae Rasuluhum kudiye beynehum Bil kisti ve hum la yuzlemun when their apostle comes before them, the matter will be judged between them with justice, and they will not be wronged.

This verse reminds us two universal law.

1-Continuity of revelations. Prophethood and revelations are two distinct truths that shouldn’t be considered different from one another. Prophets are means to remedy the relations between men and Allah. Guides that point us to the truth.

Here the verse reminds us this fact. Not a single community has been oblivious to the source of truth. Here communities or in greater sense civilizations were never left out from the source of truth from the beginning to the end.

And the second law that verse explains is this. Allah never punishes a community before giving them a chance with the truth. This is the consequence of celestial law. All punisments and the manifestations of wrath from Allah has come with the same sequences. That community recieves the laws of truths and then they deliberately sever the bonds between the and Allah and consistently deny the truth.

A smart expression also is in the verse. Rasuls in this life are witnesses in afterlife. Every prophet, every Rasul in tis earth are our witnesses in afterlife. They will testify for faith and against denial for their communities.

By the sense of this verse we understand that the prophets are also the guardians of their own communities. When all people will be gathered in Judgement Day, when all communities and civilizations will be gathered, the prophets that were sent to them will become their witnesses. So by definition they may act as both witness, lawyer and prosecutor based on the actions that their people took in this life.

48-) Ve yekulune meta hazel va’du in kuntum sadikiyn;

They say, “If you are truthful, when is the fulfillment of this promise (resurrection)?” (A.Hulusi)

They say: “When will this promise come to pass,- if ye speak the truth?” (A.Yusuf Ali)

Ve yekulune meta hazel va’du in kuntum sadikiyn They say: “When will this promise come to pass,- if you speak the truth?” With ignorance and arrogance they question the time of this apocalypse, this judgement day.

Here el va’ad, in other words, the promise or the threat based on the receiver. It is mostly used as a threat in this verse according to Razi, Zemahsheri and other translation experts. Also 52nd verse which we will study under this lesson “zuku azabel huld” taste the unending suffering also carries the same news on judgement day too.

They ask this question of time with the means of denial. They don’t intent to get the answer in the first place they ask because they want to deny it also. Because they think that day won’t come or think like that. The grandest delusion of a denier is being unable to think that he will be hold accountable on day for all he had done. Otherwise it would be impossible tol ive your life by severing the bonds between you and Allah. How can it be possible to live like that, to be condemned to live without Allah?

49-) Kul la emliku linefsiy darren ve la nef’an illa ma shaAllah* likulli ummetin ecel* iza cae eceluhum fela yeste’hirune saaten ve la yestakdimun;

Say, “I possess no harm nor benefit for myself other than what Allah wills… Every nation has an appointed time… When their time has come, they cannot postpone it for an hour, nor can they advance it.” (A.Hulusi)

Say: “I have no power over any harm or profit to myself except as Allah willeth. To every people is a term appointed: when their term is reached, not an hour can they cause delay, nor (an hour) can they advance (it in anticipation).” (A.Yusuf Ali)

Kul Say, answer to this mindless mind la emliku linefsiy darren ve la nef’an illa ma shaAllah “I have no power over any harm or profit to myself except as Allah wills.”

Of course I cannot give you the time of the promised punishment, I don’t possess that kind of knowledge. The answer is like many other verses we encounter in Qur’an. I don’t have the power to know the time of the apocalypse. Even I cannot have the benefit or harm to myself in that day, it’s obvious that I cannot prevent what’s going to happen to you. There’s also a wordplay here that is subtle. Some may think that when the prophet was among you, you are free of punishment. As in as long as the prophet was still among you, you cannot be punishmed. But know this, even the prophets don’t have the power to prevent your ends if Allah wills it.

likulli ummetin ecel* To every people is a term appointed. There are 4 verses that give us the end is absolute message. And of those four, three verses are about the end of civilizations, not individuals. And like those three this verse talks about the end terms of a society. iza cae eceluhum fela yeste’hirune saaten ve la yestakdimun when their term is reached, not an hour can they cause delay, nor an hour can they advance it in anticipation.

There is a similarity between the phrase likulli ummetin ecel and likulli ummetin Rasul that we read in 47th verse. Two different laws. Just like every civilization, every community should have a prophet, a guide they also have a lifespan. Just like living organisms, they born, grow and die.

Of course the first readers of these words, the Meccan community, the message were based on them, saying, do you think you will forever prosper? Don’t you see that the communities before you, those entire civilizations were left between the dusty pages of history?

Demise of civilizations, surely they are bound to some social laws. Another law on the same subject is this verse, innallahe Without a doubt, Allah doesn’t change the status of a community before they change what’s on their hands and egos. la yugayyiru ma Bi kavmin hatta yugayyiru ma Bi enfusihim (Ra’d/11) Allah doesn’t change the status of a civilization before they change what’s in their inner selves.

This big change, it doesn’t matter it’s positive or negative. This change is the law of universe. So when we think them as one, as together, we understand that the demise of a community can only be affected by the stance of their individuals in front of Allah. If they were in a dissolution, a moral decay, if that community severed their bonds with Allah and the people were drifting away from each other, the end of that community has arrived. Because a community is a living organism and the people are like cells to keep that organism alive. If the cells begin to die, surely the entire organism will collapse. Also the resurrection of a community begins with individuals, the people that create that entire being.

That’s why the verse implies that if you want to postpone the demise of your community, if you want to pass to the phase of resurrection, you should resurrect yourselves as individuals first.

50-) Kul eraeytum in etakum azabuHU beyaten ev neharen ma za yesta’cilu minhul mucrimun;

Say, “Did you see (consider this): If suffering should come to you from Him in an instant of the night or day, what part of it would the guilty ones seek to hasten?” (A.Hulusi)

Say: “Do ye see,- if His punishment should come to you by night or by day,- what portion of it would the sinners wish to hasten? (A.Yusuf Ali)

Kul eraeytum in etakum azabuHU beyaten ev neharen ma za yesta’cilu minhul mucrimun Say, “Did you see, consider this: If suffering should come to you from Him in an instant of the night or day,

Question is sharp; what portion of it would the sinners wish to hasten? What is the wisdom behind this question? Why is it important what they wish anyway?

A person wishing for the end can be understandable if he lived all his life with responsibility and he believes that he can give his statement easy. He might even say, I should die quickly so I can be at peace. But what about people who cannot give their statement because they live a life of sin, they become the center of crime? Why would that kind of people want to hasten the inevitable? A subtle threat and a close irony resides in this question like statement I might add.

51-) E summe iza ma vekaa amentum Bihi, al’ANe ve kad kuntum Bihi testa’cilun;

Will you believe when (adversity) afflicts you? Or NOW? (Yet) you wanted to experience it with urgency! (A.Hulusi)

“Would ye then believe in it at last, when it actually cometh to pass? (It will then be said): ‘Ah! now? and ye wanted (aforetime) to hasten it on!'(A.Yusuf Ali)

E summe iza ma vekaa amentum Bihi “Would you then believe in it at last, when it actually comes to pass? al’ANe ve kad kuntum Bihi testa’cilun Or NOW? Yet you wanted to experience it with urgency! Lights are turned to them now. Qur’an opens a window to the scene of mucrims, people who are neck deep in sin and gathered in Judgement Day. Calling them like that. This is the moment. ve kad kuntum Bihi testa’cilun you were challenging yourselves that it will never arrive and hasten the inevitable. Now here it is. It’s time.

A scene so vivid and devastating in Judgement Day. Like it happened already. If a man reads these and still not have faith, it’s obvious that his ties with Qur’an are no longer. Look at the depths of the scene, only a witness can describe it so openly. This is the ultimate favor that Qur’an can give to believers. This is the ultimate reason of revelations. Because it’s all about faith, if a person gains faith before it’s too late, he gains everything. He gains his life, his own self and more importantly his own eternal happiness, the paradise.

52-) Summe kiyle lilleziyne zalemu zuku azabel huld* hel tuczevne illa Bima kuntum teksibun;

Then the wrongdoers were told, “Taste the eternal suffering”… “Are you not only living the direct consequences of your own actions?” (A.Hulusi)

“At length will be said to the wrong-doers: ‘Taste ye the enduring punishment! ye get but the recompense of what ye earned!'”(A.Yusuf Ali)

Summe kiyle lilleziyne zalemu zuku azabel huld* Then the wrongdoers were told, “Taste the eternal suffering” hel tuczevne illa Bima kuntum teksibun Are you not only living the direct consequences of your own actions?”

Elleziyne zalemu, I choose to translate this phrase as people whose minds are upside down. You perceive everything wrong in that state. So what happens when someone understands the truth as the opposite? Temporary becomes permanent and vice versa. High becomes low and low becomes high. In this state of mind, earth life can easily be swapped for eternal afterlife. Eternal happiness can easily be sacrificed for simple short joys of earth. Zulm can be translated to describe these facts. The root of the word has the similar meaning also.

53-) Ve yestenbiuneke ehakkun hu* kul iy ve Rabbiy innehu lehakkun ve ma entum Bi mu’ciziyn;

They ask you “Is it (the suffering) true?”… Say, “Yes, by my Rabb, indeed, it is true! You will not be able to escape it!” (A.Hulusi)

They seek to be informed by thee: “Is that true?” Say: “Aye! by my Lord! it is the very truth! and ye cannot frustrate it!” (A.Yusuf Ali)

Ve yestenbiuneke ehakkun hu* They ask you “Is it the suffering true?”… kul iy ve Rabbiy innehu lehakkun ve ma entum Bi mu’ciziyn Say, “Yes, by my Rabb, indeed, it is true! You will not be able to escape it!”

Ve yestenbiuneke they ask you or rather they interrogate you. They seek answers from you. But with an attitude or demanding answers. Som emay want to verify but most of them ask their questions not to have answers but to ridicule, to deny again. But the verses said them that they should drop interrogating the prophet, prepare to the day you willface the great interrogation yourselves. Because a day is about to arrive that ve ma entum Bi mu’ciziyn you cannot survive. You will offer the worlds to pass but no one will sway you, no one will ignore you or accept bribery from you. Here and the next verse says this fact also.

54-) Velev enne likulli nefsin zalemet ma fiyl Ardi leftedet Bih* ve eserrun nedamete lemma raevul azab* ve kudiye beynehum Bil kisti ve hum la yuzlemun;

And if each individual (consciousness) that wronged (itself) owned everything on earth it would surely offer it as ransom! When they see the suffering, they will not even have the strength to show their regret! The judgment has been made among them according to what they deserve… They will not live anything other than what they deserve! (A.Hulusi)

Every soul that hath sinned, if it possessed all that is on earth, would fain give it in ransom: They would declare (their) repentance when they see the Chastisement: but the judgment between them will be with justice, and no wrong will be done unto them. (A.Yusuf Ali)

Velev enne likulli nefsin zalemet ma fiyl Ardi leftedet Bih Every soul that has sinned, if it possessed all that is on earth, would fain give it in ransom:

Yes, here it is. The expression I mentioned earlier. A complete verse with a continuing meaning. It’s like the answer. I was said that they won’t be able to escape. The responsibility, the questioning. Why would someone be intimidating from questions? Because he did things, he lived his life with actions that he cannot give the explanation of. This verse tells us that in order to avoid this questioning they would have given everything. If they worodl would be his, they wouldn’t hesitate to give it all just to avoid this questioning.

So shouldn’t we be asking this question here. You don’t need to give all the treasures on earth while you are alive, just small things. This that will help you give the right answers to inevatable questions. Small things, small portion of what you already possess. A small part of your life, which you live to yourselves as whole. Small portion of your wealth, time, knowledge. You will see that you already bought the endless happiness with that. But tomorrow when you reach to a point you cannot have anything on earth, the things you might buy won’t be available any longer. This is the picture. It’s not possible to describe the situation more clearer than this, the ultimate regret in afterlife.

ve eserrun nedamete lemma raevul azab When they see the suffering, they will not even have the strength to show their regret.

There’s more. The verse has two sections.

1-Unable to give account. More accurately the personality that struggles to avoid the questioning.

2-He couldn’t avoid the questioning and comes up losing. He is a prisoner not and that’s when he will feel the regret.

Eserra word, ve eserrun nedamete, the real regret, the deepest regret that they will be buried into. Eserra is a word that comes from the root of secret, hidden. Some translators indicate that the word has two opposite meanings wrapped up in one and the meaning can be used both to hide and reveal.  But in here we cannot say that they will reveal their regrets.

In order to prevent misunderstanding here, I want to use the eserra not as hiding or explaining, but as deep regret. By using the word with this intention the problems can easily be solved. Feeling the deepest regret inside the bones. It’s not intentional hiding but consciously feeling regret. This regret is so intense Qur’an describes it like this in Furkan chapter. .yevme ye’adduzzalimu ala yedeyhi yekul.. (Furkan/27)

That regret so intense that the owner put his teeth over his hands flesh. This is a vivid picture. Think about it. Biting your own hand, sinking your teeth deep within your flesh because of this regret. How can someone explain his regret with words. This is the place where mouth stops, hands and feet begin to talk. That’s why the meaning here all revolves arount the concept of deep regret.

ve kudiye beynehum Bil kisti ve hum la yuzlemun; The judgment has been made among them according to what they deserve… They will not live anything other than what they deserve!

Why need of unfair judgement, they already wrong themselves. Allah doesn’t wrong people and didn’t in their case. But they wrong themselves. Prophet reads his Rabb like this.

– Hakkul ibad alellah ella yuazzibehum.

“O Muaz” he says. “Do you know the right of Allah over His worshippers?” A long silence, again a long silence and again.

“Not shirqing Him, not giving attributes of Allah to some other things.”

This time he asks the opposite.

“O Muaz. Do you know the rights of people over Allah?”

“Rasulallah of all worlds. Allah and His Rasul knows best.” After another long silence this is the Rasulallah’s answer.

“Ella yuazzibehum. Him not doing wrong to them.”

We read many wrath verses in Qur’an. Prophet also read them and interpretting them like this. Among many verses about Allah’s wrath none can be taken as direct as this one. They wrong themselves and Allah doesn’t interfere to those who wrong themselves. As in if you consistantly ask to torture yourselves, doing all kinds of evil to yourselves, then I won’t stand in your way. This is how the verse should be understood.

ve hum la yuzlemun They will not live anything other than what they deserve!

55-) Ela inne Lillahi ma fiys Semavati vel Ard* ela inne va’dAllahi Hakkun ve lakinne ekserehum la ya’lemun;

Know with certainty that whatever is in the heavens and the earth it is indeed for Allah (they are the manifestations of the meanings denoted by His Names). Know with certainty that Allah informs of the Truth… But the majority of them do not know. (A.Hulusi)

Is it not (the case) that to Allah belongeth whatever is in the heavens and on earth? Is it not (the case) that Allah’s promise is assuredly true? Yet most of them do not know. (A.Yusuf Ali)

Ela inne Lillahi ma fiys Semavati vel Ard* Know with certainty that whatever is in the heavens and the earth it is indeed for Allah ela inne va’dAllahi Hakkun Know with certainty that Allah informs of the Truth ve lakinne ekserehum la ya’lemun But the majority of them do not know. Surely deniers accepted this fact, they wouldn’t rebel in the first place. That’s why they distanced themselves from the truth and by doing that they distanced themselves from Allah and by definition their own existences. They ignored. For example everything born has to die. But for some reason they act like they are immortals. This is a typical example of deniers, they act so far from their ownselves.

56-) HUve yuhyiy ve yumiytu ve ileyHI turce’un;

HU gives life and takes life! To Him you will return (you will experience at the level of ‘Reality of Certainty [haqq al-yakeen] that your essence is comprised of and created with the Names)! (A.Hulusi)

It is He Who giveth life and Who taketh it, and to Him shall ye all be brought back. (A.Yusuf Ali)

HUve yuhyiy ve yumiytu It is He Who gives life and Who takes it ve ileyHI turce’un and to Him shall you all be brought back. Your final destionation is Allah and you know this fact so why don’t you submit without question then? What could possibly be your motive for your transgressions?

57-) Ya eyyuhen Nasu kad caetkum mev’izatun min Rabbikum ve shifaun lima fiys suduri ve huden ve rahmetun lil mu’miniyn

O mankind! There has come to you advice from your Rabb, a healing (the remedy of healthy thought) for what is within you (consciousness), guidance (to lead you to the reality) and grace for those who believe. (A.Hulusi)

O mankind! there hath come to you an admonition from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a Guidance and a Mercy. (A.Yusuf Ali)

Ya eyyuhen Nasu kad caetkum mev’izatun min Rabbikum ve shifaun lima fiys suduri ve huden ve rahmetun lil mu’miniyn O mankind! A new passage, look at the content of this words, o humanity. Only a celestial revelation can address with this attitude. O humanity, there has come to you an admonition from your Lord and a healing for the diseases in your hearts,- and for those who believe, a Guidance and a Mercy.

What is this dear Qur’an friends,  there are two distinct adjectives used to describe revelations for humanity. This is for all mankind.

1-First attribute for revelations. Mev’iza, these are Allah’s advices. Allah is the giver of this lesson and Allah’s advice is nothing like other advices. So naturally denying these advices surely nothing like denying a normal preacher. Because Allah is the creator of life and death, remember the previous verse. Advise of Allah who created your life and your death. So all these advices are about your existence, if you deny them only thing you can get is eternal death, if you accept them, you find eternal life. This is a reference.

2-It’s remedy for feeling and thought based illnesses. This is also for all humanity.

Last two attributes are for believers only. Salvation and mercy, guidance. Guidance of revelations is the only outcome and conclusion needed for mankind to reach the designated route. But of course mercy is a remedy for all kinds of wounds both social and personal. Just like both feeling and though based illnesses.

[Additional Info: WHY IS ZHIKR IMPORTANT?

One should definitely know that Religion is the symbolical explanations of daily terms that are based on scientific facts.

In Islam religion- only Qur’an-i Kerim and Hadiths-all the rules existing are given to people to get both earthly blessings and the necessary things that are required tol ive the afterlife. Following these rules also prevent people to do harm themselves in the future. Human life is designed as we know it in the brain. Everything that develops within humans are from brain. Even the SOUL that is the body of afterlife is downloaded by brain.

The meanings that Allah’s names point at come out in human brain. Human consciousness can only grasp the concept of Allah within the capacity of brain.

Since the situation is like this, in order to understand the importance if zhikr, we should first understand the working principles of brain, then we should look for the process of zhirk in that brain.

Brain that are made from billions of cells, in general sense, create bioelectrical energy, turning them into eternal energy and downloading the meanings that created them to the structure we called spirit, and broadcasting it to outside at the same time. Usually with the born capacity, one person can operate five to ten percent of his brain at any given time. Without any delevopment they live an ordinary life as we know it.

In every zhikr made, no matter the word is, creates a certain frequency and the cells that are dorment are programmed in that certain frequency. Whether a person is a believer or not, the outcome doesn’t change. (A.Hulusi – Praying and Zhikr)(Personal Note: This technique is used personally and help me to quit smoking.) ]

58-) Kul Bi fadlillahi ve Bi RahmetiHI fe Bi zalike felyefrahu* huve hayrun mimma yecme’un;

Say, “Let them rejoice (in the things listed above) as the bounty of Allah and with His grace (not with empty fleeting pleasures)! That (what is lived with grace) is better than what they accumulate (of worldly values).” (A.Hulusi)

Say: “In the bounty of Allah. And in His Mercy,- in that let them rejoice”: that is better than the (wealth) they hoard. (A.Yusuf Ali)

Kul Bi fadlillahi ve Bi RahmetiHI fe Bi zalike felyefrahu Say, “Let them rejoice as the bounty of Allah and with His grace.

This verse gives us the answer to the question of? What should be the greatest joy a man should feel? If youe want to experience that joy, work to achieve the eternal values and be happy for it. The reason of your joy shouldn’t cause yo to lose your eternity, that harm. The thing you feel joy shall be worthy of you. Don’t be like children. A child might not be very smart. But if you reach a potential of a grown up, than your joy should reach the same status. The herald of eternal happiness is submitting yourselves to revelations. Experience this joy.

huve hayrun mimma yecme’un that is better than the wealth they hoard.

Remember the Fatihah, dear friends. IhdinasSiratal’mustakiym; praying section of Fatihah chapter begins with this sentence. Deliver us to the straight path. As you remember Fatihah has two distinct parts, preparation and praying. The entry of praying is this. Deliver us to the path. Be our guide.

If a man has one thing that he can ask from Allah, only one shot at reaching Allah, he should use this chance to ask for guidance. This is the advice of Qur’an. That’s why the verse says, if you feel happy for something, be happy that Allah addresses you. “O Rabb, you humbled me, you gave us the meat of earth and the table of heavens, you showed us the path of happiness. Without you, we wouldn’t be able to see.” This is the joy.

If you cannot find sugar, you eat sugerly stuff, you can harvest from beets, you can harvest from sugar cane stalks. But without revelations, without Qur’an, you cannot feel the same with anything else. Revelations are without alternatives. Because it’s the only channel from Allah for us.

59-) Kul eraeytum ma enzelAllahu lekum min rizkin fecealtum minhu haramen ve helala* kul Allahu ezine lekum em alAllahi tefterun;

Say, “Did you consider what Allah has disclosed to you of provision, of which you have made some unlawful and some lawful?” Say, “Has Allah permitted you, or are you slandering against Allah?” (A.Hulusi)

Say: “See ye what things Allah hath sent down to you for sustenance? Yet ye hold forbidden some things thereof and (some things) lawful.” Say: “Hath Allah indeed permitted you, or do ye forge (things) to attribute to Allah?” (A.Yusuf Ali)

Kul eraeytum ma enzelAllahu lekum min rizkin fecealtum minhu haramen ve helala Say, “Did you consider what Allah has disclosed to you of provision, of which you have made some unlawful and some lawful?”

Yes the speech comes to another topic different yet related. Rizk we see in this verse isn’t material gains as we first thought. Qur’an doesn’t use the word rizk just to describe earthly gains. This concept is wide. Everything a person might gain is a celestial rizk. Closeness is a celestial rizk, faith, honor, purity; these are all rizks albeit big ones. So people who have no qualities like these ones comfort themselves with sugar of children like we examplified. When Qur’an uses the concept of rizk, some people only think of sugar and bread, water and money. They cannot understand that faith, revelations, salvation, honor, wisdom, knowledge; these are all rizk in fact.

Here the main principle of materials is  freedom, this is what’s told. The reasons of sheria (Madasidu-Sheria) has three qualities. What are those?

1-Permission is the main thing. This is the truth that this verse brings. In Islamic law permission is the main license. El asl-i fil eshya ibahatun. Forbidden things are in close concepts, they are local. Islam doesn’t search or show the permission of things. If there’s no evidence of restriction, that thing is permitted, period. That’s why Qur’an puts it like this as main sentence.

Kul men harrame ziynetellahilletiy ahrece li ibadiHI.. (Araf/32)     Say, “Who has prohibited the beautiful things and the clean – pure provisions that Allah has brought forth for His servants?” Ignorant faith people always raise the bar for restrictions and ignorant unfaithfuls always raise the bar for permission. Putting a raise or discount in religion are the same things. All communities who turned their backs on ths revelations did that not because they are flawed but they were in belief of things that they shouldn’t believe. They were worshipping other things.

We know they believed in angels, because all those people were asking prophets and angels from their Rabb. This is one of the common features of strayed communities we read in Qur’an.

Remember, they also believed in prophethood. Because if they hadn’t, they would easily claimed than a person cannot bring news from Allah. They didn’t have that kind of claims. They were in belief with the celestiality of prophet Abraham, they respected him. So here, people who put restrictions on things that are initially free and permitted, they are cursed. Exeggerating the restrictions,drawing lines over Allah’s lines. Putting free things into the basket of restrictions.

So why does Qur’an stays on this topic, this is the answer. There are many reasons. First of all, if you cannot find a restriction in Qur’an but you see it in real life, a sect comes to life that puts it there. After a while they begin to create a commerce on this restrictions by creating more restrictions and by doing that they try to block the path between man and Allah. They create business from religion. People look to Qur’an and cannot find a restriction, they go to these people. They say “You cannot understand, you should always come to us.” By saying that they alienate people from Allah’s revelations. Main reason to point out this situation.

But it’s possible to count different reasons, mainly putting restrictions is only Allah’s right. A person doing this thing also tries to claim godhood from Allah. Giving a thing an attribute of Allah and taking it for yourself is the same thing.

2-There are three main features of Islamic law. Freedom is the esentiality of things, absense of oppression. Qur’an also delivers it, ..yuriydullahu Bikumul yusra ve la yuriydu Bi kumul ‘usr.. (Baqarah/185) Allah wishes easiness for you. He doesn’t will for hardship. And lastly tedric; as in step by step putting revelations into peoples lives, not drowning them by giving them all and distinct themselves from Allah because of the nature of restrictions.

kul Allahu ezine lekum em alAllahi tefterun; Say, “Has Allah permitted you, or are you slandering against Allah?” Our prophet once said to a tribe that comes to him for conversion, “If you don’t eat heart, you cannot have faith.”

Of course they cannot understand it at first between heart and faith, but they realize the thought. That tribe were deeming the heart of animals as sins and weren’t eating them. A small thing it might be seem at first. But our prophet took that as an obstacles for admitting faith, this mixing of helal and haram, even a small one.

60-) Ve ma zannulleziyne yefterune alAllahil kezibe yevmel kiyameti, innAllshe lezu fadlin alenNasi ve lakinne ekserehum la yeshkurun;

What do those, who lie and slander about Allah, think about the Doomsday period? Indeed, Allah possesses bounty for the people… But the majority of them are not thankful (they do not duly evaluate this as the blessing of Allah). (A.Hulusi)

And what think those who forge lies against Allah, of the Day of Judgment? Verily Allah is full of Bounty to mankind, but most of them are ungrateful. (A.Yusuf Ali)

Ve ma zannulleziyne yefterune alAllahil kezibe yevmel kiyameti, What do those, who lie and slander about Allah, think about the Doomsday period? innAllshe lezu fadlin alenNasi ve lakinne ekserehum la yeshkurun Indeed, Allah possesses bounty for the people… But the majority of them are not thankful.

Allah blesses people with unlimited grace, endless sustenance and opens the path for them. Freedom becomes essential, not restrictions. Only restrictions are counted, other things became free. If we try to count the free things, we couldn’t have the time. But there are some people who cannot understand this. What do those, who lie and slander about Allah, think about the Doomsday period?Says Qur’an. Allah doesn’t have any interest in any restrictions.All these things are for peoples happiness and interests, all restrictions exist to test people.

61-) Ve ma tekunu fiy she’nin ve ma tetlu minhu min Kur’anin ve la ta’melune min amelin illa kunna aleykum shuhuden iz tufiydune fiyh* ve ma ya’zubu ‘an Rabbike min miskali zerretin fiyl Ardi ve la fiys Semai ve la asgare min zalike ve la ekbere illa fiy Kitabin mubiyn;

Whatever state you are in, whether you are reading the Quran, or doing something else, while you are involved in it, We are always a witness over you… Nothing on the earth (body) or in the heavens (consciousness) of an atom’s weight is hidden from your Rabb! (In fact) even that which is smaller or greater than it, is recorded in a Clear Book (the field of waves comprising the origin of existence; raw Data)! (A.Hulusi)

In whatever business thou mayest be, and whatever portion thou mayest be reciting from the Quran,- and whatever deed ye (mankind) may be doing,- We are Witnesses thereof when ye are deeply engrossed therein. Nor is hidden from thy Lord (so much as) the weight of an atom on the earth or in heaven. And not the smallest and not the greatest of these things but are recorded in a clear Record. (A.Yusuf Ali)

Ve ma tekunu fiy she’nin ve ma tetlu minhu min Kur’anin ve la ta’melune min amelin illa kunna aleykum shuhuden iz tufiydune fiyh Whatever state you are in, whether you are reading the Quran, or doing something else, while you are involved in it, We are always a witness over you..

Yes, Shuhuda comes with a plural form.The reason of a plural subject is about the adjective of respect. If we look at the original text we see the Na subject as well as a sign of elevations and respect. Let’s review the sentence with this notion.

ve ma ya’zubu ‘an Rabbike min miskali zerretin fiyl Ardi ve la fiys Semai Nothing on the earth or in the heavens of an atom’s weight is hidden from your Rabb!  ve la asgare min zalike ve la ekbere illa fiy Kitabin mubiyn In fact even that which is smaller or greater than it, is recorded in a Clear Book.

It’s interesting that Qur’an gives us an oath by pointing out the Qur’an reading. ve ma tetlu minhu min Kur’anin  Following messages are all from within life but this one is the only example ergarding religion, Reading Qur’an. This is all about giving the lesson of revelations are constant value for human- Allah interactions. We still try to explain this fact for a few verses yet.

Allah is witness, says the verse for sentence after sentence. Allah is your witness, wouldn’t be enough? You still need for another witness while you have Allah? Do you need a guardian, an accountant while you have your Allah? This is all about trusting faith and honesty. For a person who have faith in Allah’s witnessing these things come naturally. If Allah is witness, He knows everything, sees everything. And if Allah has your account, you don’t need any more accountant for yourselves.

62-) Ela inne evliyaAllahi la havfun aleyhim ve la hum yahzenun;

Know with certainty! There will be no fear for the guardians (waliyy) of Allah, nor will they be grieved. (A.Hulusi)

Behold! verily on the friends of Allah there is no fear, nor shall they grieve; (A.Yusuf Ali)

Ela inne evliyaAllahi la havfun aleyhim ve la hum yahzenun Behold! verily on the friends of Allah there is no fear, nor shall they grieve. Veli means friends. But translating it as people who are close to Allah for eternity is a more accurate translation. There is no fear, nor shall they grieve.

Also the word Havf is an arabic word that is used to describe the future. And the word huzn which can be translated as sadness of grief is a word to describe the past.That’s why evliyaullah comes in the verse. Veli, people who are close to Allah, this is only known by Allah Himself. The connection between this verse and the previous one is this.

Allah is witness, Shuhud. He was saying “We are witness.” Allah will testify who are veli or not. So declaring ourselves as people close to Allah, that veli group won’t go further than our simple claims. I always find interesting the connection between this verse and the previous one in this sense. Havf, won’t have anxiety over the future.

In Qur’an there are several words to describe fear, havf is one of them. Most used one is hashyet, fear of Allah. But the difference between them is quite sharp. Havf shows the weakness of the afraid, hashyet shows the greatness of the feared. That’s why when said they won’t feel fear for their future, it really says that they won’t be weak that’s why they won’t fear because their force will be Allah’s force.

Huzn, they won’t feel regret, sadness because of their past. Why? Because this is Allah’s promise. ..lekefferna anhum seyyiatihim.. (Maida/65) I will wipe their sins and put cover over them. They won’t feel their anxiety. Wiping them and covering them. There are two actions here, this indicates insistance. Both lam and nun. Lekefferanne, I will deny. I will say they won’t do such a thing. Why can write when Allah erase something. That’s why inshallah they won’t feel regret over their own pasts.

63-) Elleziyne amenu ve kanu yettekun;

Those who have believed and accomplished protection. (A.Hulusi)

Those who believe and (constantly) guard against evil;- (A.Yusuf Ali)

Elleziyne amenu ve kanu yettekun Those who have believed and accomplished protection. Two attributes. Insisting on faith and gaining the responsibility of consciousness. These are the two constants of evliyaullah. Faith and consciousness.

Faith, the connection of man with his love. Consciousness, the connection of man that comes within. One indicates belief while the other represents knowledge. One is the function of heart while the other one represents mind. From these we understand this fact. The main feature of evliyaullah (close friends of Allah) is using the full capabilities of mind and heart, thoughts and feelings. That’s how we should understand the situation.

64-) Lehumul bushra fiyl hayatid dunya ve fiyl ahireh* la tebdiyle likelimatillah* zalike huvel fevzul aziym;

There are good tidings for them both in the worldly life and in the eternal life to come… Never will the words of Allah change! This is the great liberation! (A.Hulusi)

For them are Glad Tidings, in the life of the present and in the Hereafter: no change can there be in the Words of Allah. This is indeed the supreme triumph. (A.Yusuf Ali)

Lehumul bushra fiyl hayatid dunya ve fiyl ahireh* For them are Glad Tidings, in the life of the present and in the Hereafter la tebdiyle likelimatillah* no change can there be in the Words of Allah zalike huvel fevzul aziym This is indeed the supreme triumph.

This is the exact translation, I tried not to add anything in. Zalike, Huve, el fevzul aziym. Ultimate victory, The greatest win.

When I see the word fevz I thought of Abir Bin Fuheyre. His group was ambushed, became martyr among the 70 teachers Muhammad sent, Abu Bekirs ex-slave and his stocks shepherds. Records says he used this word when that moment arrived.

Legat fuztuvallahi. When the dagger came from his chest, “I am saved, now I made it vallahi.”

Fevz has the meanings of salvations and success. We should ask Amir how he was saved. Because what we see salvation very differently. O Amir, we think like Cebbar who stabbed you in the back. Just like he couldn’t understand you, we have difficult time understanding you as well.

65-) Ve la yahzunke kavluhum* innel ‘izzete Lillahi cemiy’an, HUves Semiy’ul Aliym;

Let not their words grieve you… Indeed honor belongs entirely to Allah… He is the Sami, the Aleem. (A.Hulusi)

Let not their speech grieve thee: for all power and honor belong to Allah. It is He Who heareth and knoweth (all things). (A.Yusuf Ali)

Ve la yahzunke kavluhum* innel ‘izzete Lillahi cemiy’an Let not their speech grieve you: for all power and honor belong to Allah. It is He Who hears and knows all things.

Kavl is the opposite of the word in 64th verse. Kelimat is promise, the word that has impact. This is the difference between this and kavl. Kavl is speech without effect. In the verse 64 the phrase was this. la tebdiyle likelimatillah (64) There won’t be any differences in Allah’s words. So in opposite manners we read this. Ve la yahzunke kavluhum Let not their speech grieve you innel ‘izzete Lillahi cemiy’an for all power and honor belong to Allah. It’s like saying that other peoples words cannot harm your honor and dignity.

HUves Semiy’ul Aliym; It is He Who hears and knows all things.

66-) Ela inne Lillahi men fiys Semavati ve men fiyl Ard* ve ma yettebi’ulleziyne yed’une min dunillahi shureka’* in yettebi’une illezzanne ve in hum illa yahrusun;

Know with certainty! Whatever is in the heavens and the earth is indeed for Allah (for Allah to observe the qualities denoted by His Names in His knowledge, thus He has created everything from His Names with the qualities they denote)… (Then) those who pray to things other than Allah, to which they associate partnership, cannot follow this truth (due to their state of duality)… They follow only their assumptions (based on their illusions) and they only lie. (A.Hulusi)

Behold! verily to Allah belong all creatures, in the heavens and on earth. What do they follow who worship as His “partners” other than Allah? They follow nothing but conjecture, and they do nothing but lie. (A.Yusuf Ali)

Ela inne Lillahi men fiys Semavati ve men fiyl Ard Behold! verily to Allah belong all creatures, in the heavens and on earth.

Men is a pronoun to describe alive and conscious beings. When we think it with the 62nd verse it can also describe veliy or satan. Whether it’s prophet or pharaoh, the being who are given the title of god from others is a wronged being. That’s why no one can say, “I cannot stand when people take satan or pharaoh as his god but I don’t mind when they worship a prophet as a god.” It’s the same thing.

Ela inne Lillahi men fiys Semavati ve men fiyl Ard* ve ma yettebi’ulleziyne yed’une min dunillahi shureka’ Those who pray to things other than Allah, to which they associate partnership, cannot follow this truth. in yettebi’une illezzanne ve in hum illa yahrusun; They follow nothing but conjecture, and they do nothing but lie.  Every idol worshipper only worship to himself really. Because no one can be an idol worshipper before thinking himself as a godhood giver. When soomeone can tries to give an attribute of Allah to someone else, this can only be one thing. He thinks “I can choose my own god.” And from that origin whoever he chooses as his god, deep down he only deitify himself.

67-) “HU”velleziy ce’ale lekumul leyle liteskunu fiyhi vennehare mubsira* inne fiy zalike leayatin li kavmin yesme’un;

HU made the night for you so that you may find tranquility in it, and the day for you to see and evaluate what is necessary… Indeed, there are signs in this for people who can perceive. (A.Hulusi)

He it is that hath made you the night that ye may rest therein, and the day to make things visible (to you). Verily in this are Signs for those who listen (to His Message). (A.Yusuf Ali)

“HU”velleziy ce’ale lekumul leyle liteskunu fiyhi vennehare mubsira* HU made the night for you so that you may find tranquility in it, and the day for you to see and evaluate what is necessary. inne fiy zalike leayatin li kavmin yesme’un Indeed, there are signs in this for people who can perceive.

68-) KaluttehazAllahu veleden subhaneHU, “HU”vel Ganiyy* leHU ma fiys Semavati ve ma fiyl Ard* in ‘indekum min sultanin Bi haza* etekulune alAllahi ma la ta’lemun;

They said, “Allah has taken a son”. Subhan is He! HU is the Ghani (free and beyond being limited and conditioned by His creation)… Whatever is in the heavens is for Him (for the manifestations of the meanings of His Names)… You have no inherent proof for this (claim)! You speak of Allah without knowledge! (A.Hulusi)

They say: “Allah hath begotten a son!” – Glory be to Him! He is Self- Sufficient! His are all things in the heavens and on earth! No warrant have ye for this! Say ye about Allah what ye know not? (A.Yusuf Ali)

KaluttehazAllahu veleden subhaneHU, They said, “Allah has taken a son”. Subhan is He!  It means what a heavy claim, or how dare you. “HU”vel Ganiyy* He is Self- Sufficient! leHU ma fiys Semavati ve ma fiyl Ard* His are all things in the heavens and on earth!  in ‘indekum min sultanin Bi haza* You have no inherent proof for this claim. etekulune alAllahi ma la ta’lemun You speak of Allah without knowledge.

A reference to heathens and christians shirq. In reality defining Allah is a denial by dare. Like we described in previous verse, a worshipper doesn’t have the right to define his god. Only has the power to realize. It’s like this. A worshipper should know about his Rabb but never tries to define Him. All types of faith that transcends the absolute love is defined as denial.

69-) Kul innelleziyne yefterune alAllahil kezibe la yuflihun;

Say, “Surely those who invent lies about Allah will not be liberated!” (A.Hulusi)

Say: “Those who forge a lie against Allah will never prosper.” (A.Yusuf Ali)

Kul innelleziyne yefterune alAllahil kezibe la yuflihun Say, “Surely those who invent lies about Allah will not be liberated!”

70-) Metaun fiyd dunya summe ileyna merciuhum summe nuziykuhumul azabeshediyde Bima kanu yekfurun;

They will benefit from the world temporarily and then to Us will be their return! Then We will make them taste the severe suffering for denying the reality. (A.Hulusi)

A little enjoyment in this world!- and then, to Us will be their return, then shall We make them taste the severest chastisement for their disbelief. (A.Yusuf Ali)

Metaun fiyd dunya summe ileyna merciuhum A little enjoyment in this world!- and then, to Us will be their return,  summe nuziykuhumul azabeshediyde Bima kanu yekfurun Then We will make them taste the severe suffering for denying the reality.

To be able to understand the concerns of Allah over humans, we should look beyond the life, dear friends. We also should be able to look the entire history of human from above. Because only then we might have enough examples to compare and realize what the real truth reveals itself through the history.

71-) Vetlu aleyhim nebee Nuh* iz kale li kavmihi ya kavmi in kane kebure aleykum mekamiy ve tezkiyriy Bi ayatillahi fe alAllahi tevekkeltu feecmiu emrekum ve shurekaekum summe la yekun emrukum aleykum gummeten summakdu ileyye ve la tunzirun;

Tell them about Noah… How he said to his people, “O my people! If my position and reminding you of the signs of Allah has become burdensome on you, then I have relied on Allah (I believe the Name Wakil in my essence will fulfill its function)! So, do whatever you like, you and your associates, and don’t feel anxious about it! And then carry out your verdict concerning me without further ado.” (A.Hulusi)

Relate to them the story of Noah. Behold! he said to his People: “O my People, if it be hard on your (mind) that I should stay (with you) and remind (you) the signs of Allah,- yet I put my trust in Allah. Get ye then an agreement about your plan and among your partners, so your plan be on to you dark and dubious. Then pass your sentence on me, and give me no respite. (A.Yusuf Ali)

Vetlu aleyhim nebee Nuh Tell them about Noah. This is about reading the examples of humanities story in great plan from the perspective celestial message. The details of Noah isn’t here. Details of the situation best be read in 36 to 48th verses of Hud chapter.

iz kale li kavmihi ya kavmi in kane kebure aleykum mekamiy ve tezkiyriy Bi ayatillahi fe alAllahi tevekkeltu How he said to his people, “O my people! If my position and reminding you of the signs of Allah has become burdensome on you, then I have relied on Allah. feecmiu emrekum ve shurekaekum Get you then an agreement about your plan and among your partners, summe la yekun emrukum aleykum gummeten so your plan be on to you dark and dubious.  

An interesting and subtle irony. Gather your partners, why? Because you wage war against Allah, by making plans you do exactly that. There’s a risk on waging war against Allah, Allah might wage war against you. Then take precaution if you can of course. Exclamation mark is almost visible here.

summakdu ileyye ve la tunzirun Then pass your sentence on me, and give me no respite.

72-) Fein tevelleytum fema seeltukum min ecr* in ecriye illa alAllahi ve umirtu en ekune minel muslimiyn;

“If you turn away (because of this, then do so) I did not ask you for any reward… My reward (the return of what I do) belongs to Allah alone… I have been commanded to be of those who live in submission.” (A.Hulusi)

“But if ye turn back, (consider): no reward have I asked of you: my reward is only due from Allah, and I have been commanded to be of those who submit to Allah’s Will (in Islam).” (A.Yusuf Ali)

Fein tevelleytum fema seeltukum min ecr* in If you turn away (because of this, then do so) I did not ask you for any reward. ecriye illa alAllahi my reward is only due from Allah (I said what every prophet had said) ve umirtu en ekune minel muslimiyn I have been commanded to be of those who live in submission.

Noahs religion was Islam dear friends. He was a muslim. Islam is the name of submission to Allah and this shows that every prophet has one religion and it is Islam.

73-) Fekezzebuhu fenecceynahu ve men me’ahu fiyl fulki ve ce’alnahum halaife ve agraknelleziyne kezzebu Bi ayatina* fenzur keyfe kane akibetul munzeriyn;

But they denied him (still)… So We saved him and those with him in the ship and made them vicegerents… And We drowned those who denied Our signs! Have a look and see the end of those who were warned! (A.Hulusi)

They rejected him, but We delivered him, and those with him, in the Ark, and We made them inherit (the earth), while We drowned in the flood those who rejected Our Signs. Then see what was the end of those who were warned (but heeded not)! (A.Yusuf Ali)

Fekezzebuhu They rejected him fenecceynahu ve men me’ahu fiyl fulki but We delivered him, and those with him, in the Ark ve ce’alnahum halaife and We made them inherit the earth ve agraknelleziyne kezzebu Bi ayatina* while We drowned in the flood those who rejected Our Signs. fenzur keyfe kane akibetul munzeriyn Then see what was the end of those who were warned but heeded not.

74-) Summe be’asna min ba’dihi Rusulen ila kavmihim fecauhum Bil beyyinati fema kanu li yu’minu Bima kezzebu Bihi min kabl* kezalike natba’u ala kulubil mu’tediyn;

Then (after Noah) We disclosed Rasuls as clear signs (special configurations of Names) to many nations… But again, they failed to believe in that which they denied before… Thus We seal the hearts (lock the consciousness) of those who transgress! (A.Hulusi)

Then after him We sent (many) messengers to their peoples: they brought them Clear Signs, but they would not believe what they had already rejected beforehand. Thus do We seal the hearts of the transgressors. (A.Yusuf Ali)

Summe be’asna min ba’dihi Rusulen ila kavmihim Then after him We sent (many) messengers to their peoples fecauhum Bil beyyinati fema kanu li yu’minu Bima kezzebu Bihi min kabl they brought them Clear Signs, but they would not believe what they had already rejected beforehand. It’s like saying, We had rejected once already, how can we turn back after that.

This verse also indicates that earlier prophets are different than the last prophet.

Ve ma erselnake illa rahmeten lil ‘alemiyn; (Enbiya/107) This phrase only be used for our prophet. We sent you to all worlds as a mercy, not for anything else. illâ kaffeten linNas.. (Sebe’ /28) Qur’an is sent to all humans. But we know that other prophets are sent to their own communities exclusively.

It was saying to Meccan this in fact, you are not the first, there were rebellious clans before you. Just like prophets are connected, you too are connected to those heathens. This is the message to you deniers, kezalike natba’u ala kulubil mu’tediyn; Thus do We seal the hearts of the transgressors.

75-) Summe be’asna min ba’dihim Musa ve Harune ila fir’avne ve meleihi Bi ayatina festekberu ve kanu kavmen mucrimiyn;

Then after them We disclosed Moses and Aaron as Our signs to the Pharaoh and the eminent ones among his people… But they were arrogant and became a guilty people. (A.Hulusi)

Then after them sent We Moses and Aaron to Pharaoh and his chiefs with Our Signs. But they were arrogant: they were a wicked people. (A.Yusuf Ali)

Summe be’asna min ba’dihim Musa ve Harune ila fir’avne ve meleihi Bi ayatina Then after them sent We Moses and Aaron to Pharaoh and his chiefs with Our Signs. festekberu ve kanu kavmen mucrimiyn; But they were arrogant: they were a wicked people.

76-) Felemma caehumul Hakku min indina kalu inne haza lesihrun mubiyn;

When the Truth came to them from Us, they said, “Indeed, this is clearly magic.” (A.Hulusi)

When the Truth did come to them from Us, they said: “This is indeed evident sorcery!” (A.Yusuf Ali)

Felemma caehumul Hakku min indina kalu inne haza lesihrun mubiyn When the Truth came to them from Us, they said, “Indeed, this is clearly magic.”

Yes, heathens also said this to our prophet as we read in the second verse of this chapter.

77-) Kale Musa etekulune lil Hakki lemma caekum* esihrun haza* ve la yuflihus sahirun;

Moses said, “Is this how you evaluate the Truth? Is this magic? Magicians will never succeed.” (A.Hulusi)

Said Moses: “Say ye (this) about the Truth when it hath (actually) reached you? Is sorcery (like) this? But sorcerers will not prosper.” (A.Yusuf Ali)

Kale Musa etekulune lil Hakki lemma caekum* Moses said, “Is this how you evaluate the Truth? esihrun haza* Is this magic? ve la yuflihus sahirun Magicians will never succeed.” This was Moses’ answer. This answer of Moses to Pharaoh is also the answer of Muhammad to you, Meccan heathens. Because you act like pharaohs children and Muhammad acted like he comes from the line of Moses. So everyone should look at his own behaviours and judge yourselves from whose line you come from.

Follow up part will come with the next lesson.

“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.

“Esselamu aleykum.

“Euzu Billahiminesheytanirracim”

“BismillahirRahmanirRahiym”

Dear Qur’an friends, as you remember, we read and translate the story of Noah’s arrival to his community. Right after that we begin the story of Moses and his arrival to pharaoh. We partially learnt what had happened and now we will continue that event with the 78th verse of Jonah chapter.

78-) Kalu eci’tena litelfitena amma vecedna aleyhi abaena ve tekune lekumel kibriyau fiyl Ard* ve ma nahnu lekuma Bi mu’miniyn;

They said, “Did you come to turn us away from the belief of our forefathers and establish power on the earth? We are not believers in you (Moses and Aaron).” (A.Hulusi)

They said: “Hast thou come to us to turn us away from the ways we found our fathers following,- in order that thou and thy brother may have greatness in the land? But not we shall believe in you!” (A.Yusuf Ali)

Kalu eci’tena litelfitena amma vecedna aleyhi abaena ve tekune lekumel kibriyau fiyl Ard They said, who are they, elites around the pharaoh, people who ate the bread of the system, whom the system had to feed, they said; “Did you come to turn us away from the belief of our forefathers and establish power on the earth?”

Remember the verse above was giving us Moses’ words and now we see the response of pharaoh and his inner circle against Moses and his message and call of unity. In 77th verse Moses said; etekulune lil Hakki lemma caekum do you always think like this to the truth that comes to your feet? Do you always act like this? What had they said? They said it is magic, it’s clearly a magic. Just like Meccan heathens said to our beloved master, calling it magic. Meccan riches, people who were controlling the trading in Mecca. Those were the ones who resisted the truth and sticked to it until the very last minute. Just like the elites around pharaoh who sucked the marrows of the system and got rich over the shoulders of community.

Here in this verse they were both defending themselves against and attacking to Moses’s words. They both showing resistance against faith and trying to build a foundation for the existing thievery system of theirs.

1-One of them is this, litelfitena amma vecedna aleyhi abaena “Did you come to turn us away from the belief of our forefathers and establish power on the earth?” They were admitting to be the followers of their ancestors here. For resisting Moses’s truth they were taking their ancestors as reference. They were putting their path of ancestory against Allah’s invitation to the truth. If we look at their lifestyles and faith systems and the teachings around them, we can easily understand what they meant by saying our religion. They were clearly saying, “Allah’s religion or ancestors religion.”

First one was sociological. A social idolism so to speak. A deviation of idolizing ancestors, blessing the past, a thought based process which the truth only comes by the age. Truth cannot be valued neither with its new or old stage in this matter. And since time couldn’t add value to anything here, there’s no real values can be extracted. Being old isn’t a necessity for being the truth. This is the answer to modern logic.

But ancient logic was the opposite of that. They were thinking that being old means an added value for the truth. They think all old things are valuable.

Both logics are deviations that value the truth by its timeline and both have equal wrongs in their mentality. Truth that are bind with time cannot be hold as truth, it doesn’t have any proof of that. And a truth that is a part of time cannot be wronged just because of its connections. Truth by its nature is the reality, whether it’s old or new. Truth is both the claim and proof of eternity. It takes its features from El Hakk. So social resistance was about this. They were idolizing their ancestors.

2-Second objection was based on political grounds. They were resisting Moses revelations and it is explained like this here. ve tekune lekumel kibriyau fiyl Ard both of you were trying to open the path of leadership for yourselves.This was their second concept, power. They were accusing Moses and Aaron for trying to have the power of leadership.

Interesting isn’t it, since asking for power is a crime, they forgot that they were caught redhanded on that matter. How can we explain your power then? If asking for the power to rule of Moses and Aaron is a crime that is equal to murder in your eyes, then you pharaoh and his inner circle, you bathe in this sin. Do you really thing ruling is your birthright? They were. They were sitting over the entire society, these bloodsuckers and looking at the country as a heritance from their fathers. That’s why all thoughts that can create an alternative to their rule are considered as crime and murder. This is the exact mean of trying to continue their rule and tyranny by force.

Moses message and the resistance of pharaoh and the elites around him, the selected rulers, their objections were based on these two foundations. First they were claiming that they believe in their ancestors path and giving reference as their beliefs. Theie own fathers were the base of their claims. Second is political. They were thinking that people in front of them were trying to gain power that already in their possession. Like ruling can only be done by them exclusively.

ve ma nahnu lekuma Bi mu’miniyn; But not we shall believe in you.

79-) Ve kale fir’avnu’tuniy Bi kulli sahirin ‘aliym;

The Pharaoh said, “Bring to me every learned magician!” (A.Hulusi)

Said Pharaoh: “Bring me every sorcerer well versed.” (A.Yusuf Ali)

Ve kale fir’avnu’tuniy Bi kulli sahirin ‘aliym; The Pharaoh said, “Bring to me every learned magician!”

80-) Felemma caes seharetu kale lehum Musa elku ma entum mulkun;

So when the magicians gathered, Moses said to them, “Throw what you will.” (A.Hulusi)

80.    When the sorcerers came, Moses said to them: “Throw ye what ye (wish) to throw!” (A.Yusuf Ali)

Felemma caes seharetu kale lehum Musa elku ma entum mulkun So when the magicians gathered, Moses said to them, “Throw what you will.”

This incident between Moses and pharaoh is given in many verses in Qur’an. The main reason for it isn’t just to warn Meccans that resist Rasulallah in every turn or giving them similar examples. There’s also the fact that through time there will always be Moses and pharaohs that will clash in terms of power and all struggles will be similar to this first example. Both sides will do everything in their power to prove that they have the right to delivers the truth. These verses and this event gives us this fact.

That’s why the stuggle between faith and blasphemy will go on in every age and there will always be tension between people who fight for the faith and who resist that with all their powers in possessions, this is a reference for that.

81-) Felemma elkav kale Musa ma ci’tum Bihis sihr* innAllahe seyubtiluh* innAllahe la yuslihu amelel mufsidiyn;

And when they threw, Moses said, “What you put forth is only your force of magic! Indeed, Allah will render it obsolete! Allah does not allow the work of the corrupters to end with a positive outcome!” (A.Hulusi)

When they had had their throw, Moses said: “What ye have brought is sorcery: Allah will surely make it of no effect: for Allah prospereth not the work of those who make mischief. (A.Yusuf Ali)

Felemma elkav kale Musa ma ci’tum Bihis sihr their eye binding contraptions, we should point this out now. Moses said that what they have is just magic. ma ci’tum Bihis sihr The word illa means there’s always an alternative so the sentence can be translated as this .”You came to me with this, you didn’t have anything but only magic.”

There’a also a subtext here. Look at these people who accuse me for being a magician. They too come to me with magic. They already know that I’m no magicin and those people who watch themselves in front of mirror trying top in their own guilts to me. If magic is something bad then why come to me using magic. This was Moses’ subtext. You are the ones doing magic. You are the ones trying to bind peoples eyes.

There are two types of magic in this sense. One slight of hand as in item based illusion and the other is the same thing plus trying to sway peoples psychology.

Qur’an doesn’t seperate these two and call them both magic. As in Qur’an doesn’t care about the tool of magic but the effect on the people that watch that action. Sof rom this historical perspective we understand the words Moses used by saying, “What you came to me was nothing more than illusion, eye binding magic.”

innAllahe seyubtiluhu but Moses was sure of one thing. Indeed, Allah will render it obsolete. innAllahe la yuslihu amelel mufsidiyn; Allah does not allow the work of the corrupters to end with a positive outcome!” This is about faith. He had so musch faith and trust in Allah. Because he is about to advise people who will show belief that they should trust Allah as well. He only has the trust in Allah shall have the right to advise people to trust in Allah as well. That’s why Moses was sure. He was sure from his Rabb, the truth he brought and what he confronted was superstition. With this certainty he says the exact same thing. innAllahe la yuslihu amelel mufsidiyn; Allah does not allow the work of the corrupters to end with a positive outcome.

82-) Ve yuhikkullahul hakka Bi kelimatiHI velev kerihel mucrimun;

Allah will establish the Truth by His Words! Even if the guilty dislike it! (A.Hulusi)

“And Allah by His Words doth prove and establish His Truth, however much the sinners may hate it!” (A.Yusuf Ali)

Ve yuhikkullahul hakka Bi kelimatiHI velev kerihel mucrimun Allah will establish the Truth by His Words! Even if the guilty dislike it!

Bi kelimetihi expression can be translated as active intervention. But we know that these interventions are not simple metaphors but actions. Allah at that point created miracles via the hands of Moses. That’s how we understand that the intervention was real and by these actions the magicians of pharaoh finally gave up and admitted their faiths.

83-) Fema amene li Musa illa zurriyyetun min kavmihi ala havfin min fir’avne ve meleihim en yeftinehum* ve inne fir’avne lealin fiyl Ard* ve innehu leminel musrifiyn;

No one believed Moses among his people, except a group of youth, for fear of Pharaoh and his leaders… Indeed, Pharaoh was an oppressive sovereign upon the earth! Indeed, he was of the squanderers! (A.Hulusi)

But none believed in Moses except some children of his People, because of the fear of Pharaoh and his chiefs, lest they should persecute them; and certainly Pharaoh was mighty on the earth and one who transgressed all bounds. (A.Yusuf Ali)

Fema amene li Musa illa zurriyyetun min kavmihi ala havfin min fir’avne ve meleihim en yeftinehum No one believed Moses among his people, except a group of youth, for fear of Pharaoh and his leaders.

There are few phrases that we should clarify before we begin the translation. First of all is min kavmihi, from his people, his group. Whose group, according to Ibn Abbas’ interpretation, it’s pharaohs people. But his student Mujahit indicates that it’s the opposite, the group was Moses’ people.

In this opposition we find Ibn Ababs’s view is more accurate and the group mentioned here is pharaoh’s people because sons of Israel who had accepted the leadership of Moses was already had faith to him and Allah. That’s why No one believed Moses among his people, except a group of youth (of pharaoh’s people), for fear of Pharaoh and his leaders.

First of of sons of Israel were believing the Rabb of Abraham, Isaac, Jacop and Joseph and by extention moses. We will see in further verses that they were in belief completely until Moses was blessed with revelations. This is one.

Secondly, sons of Israel were already facing oppresion, it wasn’t something new for them. This is given in Qur’an.

Thirdly, as we see in 59th verse of Taha chapter, there was a gathering. This incident was celebrated that day based on Moses request. His reason was to be able to explain the tevhid to locals and trying to put faith in their hearts. So that there may be more believers for the cause. By doing that he manage to invite a handful of people to faith.

Also the Hum pronoun in the word meleihim indicates the men of pharaoh, which is more fitting because why would the people of Moses object him. All of the sons of Israel during the exodus were behind him.

Another reason is that there is a historical fact on this subject. During the exodus there were a few egyptian locals with Moses. Since Moses was rescuing sons of Israel from the tyranny of pharaoh, during that night walk there were egyptian people with them as well.

Another proof is the word zurriyeten. It means generations, bloodline which I choose the translate it as a handful of people. Since sons of Israel with Moses were more than a handful, there were many clans and tribes in that walk, we understand the handful of people were indeed the locals of Egypt at the time.

ve inne fir’avne lealin fiyl Ard and certainly Pharaoh was mighty on the earth ve innehu leminel musrifiyn; and one who transgressed all bounds. When we say müsrif you shouldn’t understand like spoiling bread or something. The real waste is the waste of truth for a person. A man wasting the mind that Allah gave him. Wasting his nature. The biggest waste is the waste of mind.

84-) Ve kale Musa ya kavmi in kuntum amentum Billahi fealleyhi tevekkelu in kuntum muslimiyn;

Moses said, “O my people! If you are of those who have believed in and submitted to Allah, who created you with His Names, then place your trust in Him (believe the Name Wakil in your essence will fulfill its function).” (A.Hulusi)

Moses said: “O my People! If ye do (really) believe in Allah, then in Him put your trust if ye submit (your will to His).” (A.Yusuf Ali)

Ve kale Musa ya kavmi in kuntum amentum Billahi fealleyhi tevekkelu in kuntum muslimiyn Moses said: “O my People! If you do believe in Allah, then in Him put your trust if you submit.”

I recently put a reference to this section. A call of prophet. In fact it should bt the call of everyone who take the prophet as his leader. So if the people of truth are suffering unders the trule of tyrants, if they encounter terror and violence constantly, what should the leaders say to them. This is the best answer in history fort his question. Moses says;

“O People, if you believe in Allah then only trust in Allah, You should only put your faith in Allah. If you are indeed among the people submitted to Him.”

He knows also that people who aren’t completely surrender to Allah cannot trust in Allah. These are the things that complete one another. Islam is about trusting Allah. And muslim is the person who submit to Allah. We might produce a suggestion here. Whoever you submit to is your god. I guess this perspective is true. Because why should Allah trust a person who isn’t put his faith and trust to Allah?

By not trusting Allah, a person betrays the trust of Allah and wouldn’t that be the greatest treason? Because Allah isn’t in debt to humanity, we all owe our existence to Allah. Allah trust people when giving all these things. All these blessings, heart, feelings, thoughts, hands, feet, eyes, ears, tongue and many more that we cannot count. These are the products of the trust that Allah gives us. That’s why if people cannot trust Allah, this is the ultimate betrayal against Allah. That’s how it is.

85-) Fekalu alAllahi tevekkelna* Rabbena la tec’alna fitneten lil kavmiz zalimiyn;

They said, “We have placed our trust in Allah (we believed in the meaning of the Name Wakil, the One who provides the means for self-actualization. The One who advocates and protects those who place their trust in Him, providing them with the most auspicious outcomes. He who believes in the potential of the Name Wakil in his own essence, will have confirmed his faith in all the Names [all his potentials]. The source of the mystery of vicegerency lies in this Name!)… Our Rabb, do not make us suffer for their wrongdoing!” (A.Hulusi)

They said: “In Allah do we put out trust. Our Lord! make us not a trial for those who practice oppression; (A.Yusuf Ali)

Fekalu alAllahi tevekkelna They said, they are the faitful ones who listened Moses’ advice without hesitation or objection. As you notice, these people we read in Qur’an were sons of Israel and some egyptian who followed Moses and they were loyal until the exodus came to life and they were out of Egypt. But when Moses was given the commandments, the direction of life, they immediately changed their attitudes. But now they were saying;Fekalu alAllahi tevekkelna “In Allah do we put out trust.”

Rabbena la tec’alna fitneten lil kavmiz zalimiyn Our Lord! make us not a trial for those who practice oppression. If we translate word by word, it’s as this. Don’t turn us into mischief in the hands of this cruel society. Of course when we say like this it’s not easily understandable. That’s why here we can realize the concept like this. Mischief means oppression and tyrany against faith.

86-) Ve neccina Bi rahmetiKE minel kavmil kafiriyn;

“Manifest Your grace upon us and save us from the people who deny the knowledge of the reality.” (A.Hulusi)

“And deliver us by Thy Mercy from those who reject (Thee).” (A.Yusuf Ali)

Ve neccina Bi rahmetiKE minel kavmil kafiriyn And deliver us by Thy Mercy from those who reject You.

This is the tactic Moses gave to a handful of follower egyptians as well as the people who showed faith to Moses from the sons of Israel. This pray, this advice given by the prophet to his followers. Patience. But what kind of patience, what actions should one take to show his patience, how can patience be manifested in a person who has faith and trust in Allah? We learn this from the next verse.

87-) Ve evhayna ila Musa ve ahiyhi en tebevvea likavmikuma Bi misra buyuten vec’alu buyutekum kibleten ve akiymus Salate, ve beshiril mu’miniyn;

We revealed to Moses and his brother, “Prepare houses for your people in Egypt… Make your houses places of worship and establish salat… Give good tidings to the believers.” (A.Hulusi)

We inspired Moses and his brother with this Message: “Provide dwellings for your people in Egypt, make your dwellings into places of worship, and establish regular prayers: and give glad tidings to those who believe!” (A.Yusuf Ali)

Ve evhayna ila Musa ve ahiyhi en tebevvea likavmikuma Bi misra büyüten These are important friends. We are reading verses very close to each other by meanings. When the patience is mentioned here we see this verse saying, We inspired Moses and his brother with this Message: “Provide dwellings for your people in Egypt,en tebevvea likavmikuma Bi misra buyuten dwellings for people in Egypt. Every hourse cannot be a base. Make some dwellings as your bases. Center of faith and education, just like schools. Create human factories, raise people.

How can we see it in Rasulallah’s life, I assume you know it well, Erkam’s house. There was a young first believer named Erkam Bin Ebi’l Erkam. According to the records he was a married believer with the age of 16-18.

More interesting that the prophet chose Erkam’s house as base while there were many old, experiences and wealthy believers. And Erkam was among sons of Mahzum while Rasuallah’s family line was the opposite side, sons of Hashim. Sons of Mazlum which also included Abu Cehil as a member was a big and powerful family line also compete with sons of Hashim and Rasulallah constantly.

Choosing a rivals home as base, choosing a house belongs tos ons of Mahzum was a strategy chosen by Rasulallah to create the sense of secrecy in the first three years of Islam. This secrecy was for hiding the location of education from Meccan community.They had no idea that Rasulallah chose a rival family house and turned it into a base of operation.

Also Erkam Bin Ebi’l Erkam’s house had a location so strategic, there were many ins and outs of the house. This fact also a precaution for believers might be observed and the base might be found out if they use the same door always.

In fact there was a little boy named Ali from siyer. He was maybe 9 or 10 at the time. Abu Zehr first heard Rasulallah and came to Mecca to meet him, after the one month stay near Kaaba without food or water, Rasulallah sent little Ali to him. Little boy said, “Sir, you will follow me from a distance. I will stop in front of a certain door to fix my shoe and you will come and enter whilst I continue my path.”

Dar’ul Erkam was a basement like this, educating even a small child wiht this discipline. It was a school of faith. Believers were feding their souls there, feding their thoughts and feelings. They were been educated with by the revelations. A school which the teacher was Rasulallah. We shouldn’t think that all those educations, all those reforms were created on the shoulders of common folks by inspiration. No, they were the graduates of Dar’ul Erkam university which was given education by the professor Muhammad (bless upon him).

vec’alu buyutekum kibleten ve akiymus Sala A second advice, a celestial advice from Moses to all faithfuls. Turn your own houses to worshipping places and establish your prayers. These are connected. First make a base, a school, an education house, a human factory. And secondly make your house a temple, a mosque. Who can prevent the movement of faith after that? Who has the power to shut down every house if they are both a temple and a school?

Spiritual education here in every house that turned to temples and schools by the celestial advices, this is the path of resurrection of family.It reminds us the 33rd verse of Ahzap chapter. What is it saying?

Ve karne fiy buyutikunne It was an addressing from Rasulallah to all his wives. Sit in your houses. This was not a prison sentence though. We find the literal meanin in the next verse.

Vezkurne ma yutla fiy buyutikunne min ayatillahi vel hikmeti.. (Ahzap/34) The houses you sit in should be the houses which Allah’s verses and wisdom are thought and taught. It’s not like Rasulallah was saying sit all day gossip or knit something. Turn your houses to schools in which Allah’s verses are learnt, the wisdom is recognized. Turn your houses to Beytul Hikme, Darul Hikme, Darul Zikt and Darul Qur’an. That’s why the advice of Moses we see in this verse coexists nicely with 34th verse of Ahzap chapter.

ve beshiril mu’miniyn; what happens if these are accomplished. Give good tidings to believers. This is the victory. Resurrected houses that turned to schools, the base of wisdom each and everyone. This is the victory of faith in the entire society.

88-) Ve kale Musa Rabbena inneKE ateyte fir’avne ve meleehu ziyneten ve emvalen fiyl hayatid dunya, Rabbena li yudillu an sebiyliKE, Rabbenatmis ala emvalihim veshdud ala kulubihim fela yu’minu hatta yeravul azabel eliym;

Moses said, “Our Rabb! Indeed, it is You who has given worldly splendor and wealth to the Pharaoh and his leaders… Our Rabb, was it so they lead (people) astray from your way? Our Rabb, obliterate their wealth and give distress to their hearts! For they will not believe until they see a painful suffering.” (A.Hulusi)

Moses prayed: “Our Lord! Thou hast indeed bestowed on Pharaoh and his Chiefs splendor and wealth in the life of the present, and so, Our Lord, they mislead (men) from Thy Path. Deface our Lord, the features of their wealth, and send hardness to their hearts, so they will not believe until they see the grievous chastisement.” (A.Yusuf Ali)

Ve kale Musa Rabbena inneKE ateyte fir’avne ve meleehu ziyneten ve emvalen fiyl hayatid dunya Moses said, “Our Rabb! Indeed, it is You who has given worldly splendor and wealth to the Pharaoh and his leaders.

Prophet Moses’ analysis. Why are they acting so rabid he thought by himself and finds the answer and opens it to his Rabb. That’s what I think? I wonder whether it’s true. This is how he gives the conclusion.

Rabbena O Rabb, Moses continue his praying; li yudillu an sebiyliK Our Rabb, was it so they lead (people) astray from your way? This lam if it’s lamul ahibe it means the destination, if it’s end lam it gives us the meaning, people eventually go astray if given like these.

Rabbena O Rabb, Rabbenatmis ala emvalihim veshdud ala kulubihim Our Rabb, obliterate their wealth and give distress to their hearts!

Moses was a prophet like this. He didn’t curse them, mind you. He didn’t curse their lives. He thought if their wealth was taken from them, they might turn to Allah again. He saw their wealth as an obstacle between them and Allah. So the praying was not about them but the things that drove them away from faith. That’s why he was saying, obliterate their wealth and give distress to their hearts! Do that so their loss will be the pay of their resistance, it should be their penance.

fela yu’minu hatta yeravul azabel eliym; For they will not believe until they see a painful suffering. This is Moses pray for them.

We see the etiquette of praying here. And we see the possibilities of prays when the power of man depletes. We see a prophet here. We are looking at a prophets pray. Think about the feeling of exhaustion, it reached the top, this feeling. In fact we see the same exhaustion with Rasulallah while these verses arrived. The last times of Mecca before Hejira, the third era. By showing Moses’ praying it also reflects the feeling of Rasulallah’s life as well. Almost like saying; “This isn’t happening just to you, the prophets before you also felt the same exhaustion. This was what they did when it happened.” But Rasulallah didn’t even did this bad praying, at least we don’t have any knowledge the he did.

89-) Kale kad uciybet da’vetukuma festekiyma ve la tettebianni sebiylelleziyne la ya’lemun;

(Allah) said, “Your prayer has been answered… So stand straight… Do not follow the path of the ignorant!” (A.Hulusi)

Allah said: “Accepted is your prayer (O Moses and Aaron)! So stand ye straight, and follow not the path of those who know not.” (A.Yusuf Ali)

Kale kad uciybet da’vetukuma (Allah) said, “Your prayer has been answered…

Yes, when the mans power is depleted, Allah’s help arrives. If you do your duties to complete and there’s nothing more you can do and deliver the situation to Allah, Allah’s interference begins directly. This is how your prays are answered. By praying there’s nothing else between man and Allah. The call finds its target.

ve la tettebianni sebiylelleziyne la ya’lemun; So stand straight… Do not follow the path of the ignorant!”. Just follow the straight path that’s why I accepted both your prays. Said Rabb of All Worlds.

90-) Ve cavezna Bi beniy israiylelbahre feetbeahum fir’avnu ve cunuduhu bagyen ve adva* hatta iza edrekehul gareku kale amentu ennehu la ilahe illelleziy amenet Bihi benu israiyle ve ene minel muslimiyn;

We took the Children of Israel across the sea… The Pharaoh and his army transgressed and pursued them in enmity… Until, when drowning overtook him, he said, “I have believed, there is no god, there is only the One in which the Children of Israel believe. I am of the Muslims.” (A.Hulusi)

We took the Children of Israel across the sea: Pharaoh and his hosts followed them in insolence and spite. At length, when overwhelmed with the flood, he said: “I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam).” (A.Yusuf Ali)

Ve cavezna Bi beniy israiylelbahr We took the Children of Israel across the sea. Details of this historical scene is given in many different locations inf Qur’an. Here the attention is based solely on the demise and destiny of pharaoh.

feetbeahum fir’avnu ve cunuduhu bagyen ve adva The Pharaoh and his army transgressed and pursued them in enmity. When Moses and his followers began their walk at night out from Egypt, pharaoh and his soldiers marched against these people wo had no agenda except getting out of there. They pursued them to attack. They asked permission to leave the country, they were going away for good but the army didn’t want to leave them.

Think about the grandeur he felt. What kind of false god syndrome he had. That’s why the disaster upon him was so big.

hatta iza edrekehul gareku kale amentu ennehu la ilahe illelleziy amenet Bihi benu israiyle ve ene minel muslimiyn Fate of the pharaoh. Until, when drowning overtook him, he said, “I have believed, there is no god, there is only the One in which the Children of Israel believe. I am of the Muslims.” Being blind and deaf against the truth, thinking that power and leadership in this world is everything. Fate of people like them are always like that, how can it be described better than that?

Ibn Arabi in his book Fususul Hikem mentions the pharaoh very differently in his interactions with Moses. In Islam history, the most interesting and out of the box idea is his. He says that by saying these words, pharaoh died as a muslim, with clear conscious, reaching Allah with physical and spiritual joy. Even when Moses was found in the river when he was a baby, he said both your eyes and mine are clear and bright. From this incident in Qur’an he described the situation with somewhat unrelated opinions. Because the pharaoh who raised Moses and the one who followed him to attack are different individuals. This is a historical fact. But we should look at the situation with clear signs. Here and many verses in Qur’an, it is said that pharaoh was punished and the faith of him hadn’t been accepted as pure.

The faith that pharaoh showed was apparent because he realized he cannot be saved so it’s like kissing a hand he cannot bite kind of situaiton. Faith with desparation. In Islamic literature it is categorized as blasphemy also. He gave up hope from god and when it happened he seek hope from the god of sons of Israel. There was no other way out for him, his was both physically and mentally on the verge of death. Maybe his body was still alive back then, but his mind was already dead. His situation of pharaoh was just like that and the reaction was given by the next verse.

91-) Al’ANe ve kad asayte kablu ve kunte minel mufsidiyn;

“NOW? But you had disobeyed before and were of the corrupters!” (A.Hulusi)

(It was said to him): “Ah now!- But a little while before, wast thou in rebellion!- and thou didst mischief (and violence)! (A.Yusuf Ali)

Al’ANe What, now?  You came to your senses just like that, now? Says Qur’an. ve kad asayte kablu ve kunte minel mufsidiyn But you had disobeyed before and were of the corrupters.

92-) Felyevme nunecciyke Bi bedenike li tekune limen halfeke ayeten, ve inne kesiyren minen Nasi an ayatina le gafilun;

Today We will deliver your corpse to the shore so that it may be a lesson for those who come after you! But many of the people are indeed cocooned from Our signs! (A.Hulusi)

“This day shall We save thee in thy body, that thou mayest be a sign to those who come after thee! But verily, many among mankind are heedless of Our Signs!” (A.Yusuf Ali)

Felyevme nunecciyke Bi bedenike li tekune limen halfeke ayeten Today We will deliver your corpse to the shore so that it may be a lesson for those who come after you! Saving your body as a sign for the people in future.

Truth is pharaoh is not a specific name, it’s a title like king, emperor. The common name to describe the leader of Egypt at that time. Of course they all had their own names. According to the experts on Old Tastements and ancient Egypt, the pharaoh here is Ramses The Second. He was the pharaoh at the times BC 12nd century and if he was indeed the Ramses the second, his mummy is been displayed in the old government building in Cairo, looking the Tahir Square. Anyone can visit and see, but there are some experts also claiming that the pharaoh at that time was Tutmosis the Third.

There are experts also saying he was Tutankhamon which came after the Ramses the Second so it’s possible. But Tutmosis the Third was three hundred years before that time so it’s not likely. There’s also claims that he was Menfitah, which can be a nickname of tha pharaoh at that time. It’s another great chance for that since when the experts had discovered the mummy and unveil his bandages, reports said that experts found a layer of salt. Even today, all Egyptians know the spot which the body of pharaoh washed ashore from the sea. A place called Abu Zenin. Locals even can point you the exact location today. The spot which the body of pharaoh washed ashore.

ve inne kesiyren minen Nasi an ayatina le gafilun; But verily, many among mankind are heedless of Our Signs.

93-) Ve lekad bevve’na beniy israiyle mubevvee sidkin ve razaknahum minet tayyibat* femahtelefu hatta caehumul ‘ilm* inne Rabbeke yakdiy beynehum yevmel kiyameti fiyma kanu fiyhi yahtelifun;

We have indeed settled the Children of Israel in a prominent and safe land… We provided them with clean and pure things… They did not fall into separation until knowledge came to them (with knowledge differences in opinions and interpretations arose)… Indeed, your Rabb will judge between them in the period of Doomsday, concerning that over which they differ. (A.Hulusi)

We settled the Children of Israel in an honorable dwelling-place, and provided for them sustenance of the best: it was after knowledge had been granted to them, that they fell into schisms. Verily Allah will judge between them as to the schisms amongst them, on the Day of Judgment. (A.Yusuf Ali)

Ve lekad bevve’na beniy israiyle mubevvee sidkin ve razaknahum minet tayyibat We settled the Children of Israel in an honorable dwelling-place, and provided for them sustenance of the best: After delivering sons of Israel and providing them with sustenance, what happened next? How could they rebel so hard, betrayed so severely? Their story is told in many different verses starting with Baqarah chapter. And why this story told in Madina? Because we are looking at the reflection of verses that arrived in Mecca. All those heathens are described as pharaohs and their elites and how they resisted against Rasulallah. This example of earlier times was given as a consalidation to Rasulallah.

Ve lekad bevve’na beniy israiyle mubevvee sidkin ve razaknahum minet tayyibat* femahtelefu hatta caehumul ilm it was after knowledge had been granted to them, that they fell into schisms. Reference to the truth thay I just gave. Until the revelations arrived sons of Israel were one community, one body. With the expression of Razi, Milletun Vahide. But when the orders of revelations began and trying to educate them, they began to dissolve, fell into pieces and showing differences in perception of revelations.

An interesting law is brought forth here. Just like Razi told, when the Tora arrived they divided to sects. Thinking differently is a part of human nature. There will always be different opinions. Qur’an says if there would be a guarantee of one true idea, it would be the Signs. And since the revelations didn’t give us this guarantee, existence of different opinions will always be a part of human nature as an Allah’s law. Resisting this is like resisting Allah’s law giving this as an excuse to step away from the struggle wouldn’t be right.

inne Rabbeke yakdiy beynehum yevmel kiyameti fiyma kanu fiyhi yahtelifun Verily Allah will judge between them as to the schisms amongst them, on the Day of Judgment.

94-) Fein kunte fiy shekkin mimma enzelna ileyke fes’elilleziyne yakreunel Kitabe min kablike* lekad caekel Hakku min Rabbike fela tekunenne minel mumteriyn;

If you are in doubt about what We have revealed to you (o man) ask those who READ Our signs in the worlds before you! Indeed the Truth has come to you from your Rabb… So do not be of those who doubt! (A.Hulusi)

If thou wert in doubt as to what We have revealed unto thee, then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in no wise of those in doubt. (A.Yusuf Ali)

Fein kunte fiy shekkin mimma enzelna ileyke fes’elilleziyne yakreunel Kitabe min kablike Addressing turns to Rasulallah here and Qur’an tells him directly this. The history becomes the lesson here. Although Rasulallah is the target of this verse at first glance, I believe the message is for the all readers of Qur’an. You, who reads this text, it directs its knowledge to everyone. If you are in doubt about what We have revealed to you, o man; ask those who read Our signs in the worlds before you!

lekad caekel Hakku min Rabbike fela tekunenne minel mumteriyn Indeed the Truth has come to you from your Rabb… So do not be of those who doubt! Yes the intended target was definitely not Rasulallah alone. The verse addresses to everyone who reads this celestial speech.

95-) Ve la tekunenne minelleziyne kezzebu Bi ayatillahi fetekune minel hasiriyn;

Do not be of those who deny the manifest signs of Allah! (If you do) you will be of the losers. (A.Hulusi)

Nor be of those who reject the Signs of Allah, or thou shalt be of those who perish. (A.Yusuf Ali)

Ve la tekunenne minelleziyne kezzebu Bi ayatillahi fetekune minel hasiriyn Same expressions continue here. Do not be of those who deny the Signs of Allah, If you do, you will be of the losers.

96-) Innelleziyne hakkat aleyhim kelimetu Rabbike la yu’minun;

Indeed, those upon whom the word (the eternal verdict) of your Rabb has come into effect will not believe! (A.Hulusi)

Those against whom the Word of thy Lord hath been verified would not believe-(A.Yusuf Ali)

Innelleziyne hakkat aleyhim kelimetu Rabbike la yu’minun; Indeed, those upon whom the word of your Rabb has come into effect will not believe!

A celestial law is reminded to us. By  saying it to Rasulallah, it is a message to all of us. If Allah condemns one, he cannot reach to true path, ever. If Allah intervenes ones path, he cannot reach the faith. But shouldn’t we ask if there is willpower in this situaiton. If the will of a human doesn’t exist in this situation, should we really say it’s his fault? Studying this verse all by itself leads us to the wrong path here. What was Qur’an also saying;

..ve ma yudillu Bihî illel fasikiyn; (Baqarah/26) Yes, Allah never sways anyone, only blasphemers. What is the meaning of blasphemers, those who already go astray from the true path, which is this. Those who are out of the path, might stay out forever. As in this. If a person goes out the path and insists to stay out, Allah doesn’t interfere his intentions and lets him stay out forever. Allah respects humans will, so much that if a person uses his will against himself Allah doesn’t stop him. If He wills Allah has the power but who can show more respect than Allah to His creation and the power He wills for him. This is it.

97-) Velev caethum kullu ayetin hatta yeravul azabel eliym;

Even if every miracle came to them (they will still not believe)… Until they see the painful suffering! (A.Hulusi)

Even if every Sign was brought unto them,- until they see (for themselves) the penalty chastisement. (A.Yusuf Ali)

Velev caethum kullu ayetin hatta yeravul azabel eliym Even if every miracle came to them, they will still not believe… Until they see the painful suffering! The point of no return, which is described as the death of heart. If the heart is gone, the resurrection becomes impossible.

98-) Felevla kanet karyetun amenet fenefeaha iymanuha illa kavme Yunus* lemma amenu keshefna anhum azabel hizyi fiyl hayatid dunya ve metta’nahum ila hiyn;

If only the people of a single city believed and reaped the benefits of this faith! Except the people of Jonah (who felt the coming of the suffering after Jonah left them and collectively repented and believed)… When they believed, We lifted from them the suffering of worldly degradation and allowed them to benefit (from Our blessings) for a set period. (A.Hulusi)

If only there had been a single township (among those We warned), which believed,- so its faith should have profited it,- except the People of Jonah? When they believed, We removed from them the Chastisement of Ignominy in the life of the present, and permitted them to enjoy (their life) for a while. (A.Yusuf Ali)

Felevla kanet karyetun amenet fenefeaha iymanuha illa kavme Yunus If only the people of a single city believed and reaped the benefits of this faith! Except the people of Jonah who felt the coming of the suffering after Jonah left them and collectively repented and believed.

Another historical example, Prophet Jonas who lived 860-784 BC, this story is given in Enbiya and Saffat chapters in details. Here it’s the reason why this chapter is named Jonas, it’s this story that gives the name to this chapter.

Prophet Jonas was sent to Ninova, the capital of Assyria, when the community he was sent resist him with insistance, he got angry and he did this according to Qur’an.

Ve Zennuni iz zehebe mugadiben.. (Anbiya/87) He got angry and left. Jonas of the fish. This is a reference to another story of Jonas. Because only his community first resisting the faith that Jonas had brought them and then when he left and the disasters began to fall onto them, they all repent their ways and got back into the faith. The lesson is given here. If communities did what Jonas’ community had done after their resistance, Allah would forgive all those communities as well.

lemma amenu keshefna anhum azabel hizyi fiyl hayatid dunya ve metta’nahum ila hiyn; When they believed, We lifted from them the suffering of worldly degradation and allowed them to benefit from Our blessings for a set period. So you Meccans and the modern readers of Qur’an, if you give up your insistances on denial, why would Allah continue His warth. Do whay the community of Jonas had done, so that Allah turns the celestial laws in your favor to ensure your future prosperity and peace. At this point remove the punishment from you.

99-) Velev shae Rabbuke leamene men fiyl Ard, kulluhum cemiy’a* efeente tukrihun Nase hatta yekunu mu’miniyn;

Had your Rabb (the reality of the Names comprising your essence) willed, all those who live on earth would surely have believed, all of them entirely… So then, will you compel the people to become believers? (A.Hulusi)

If it had been thy Lord’s Will, they would all have believed,- all who are on earth! Wilt thou then compel mankind, against their will, to believe! (A.Yusuf Ali)

Velev shae Rabbuke leamene men fiyl Ard, kulluhum cemiy’a If it had been your Lord’s Will, they would all have believed,- all who are on earth! But he hadn’t. What he wished? He wished the choice. Fate of humanity is choice. Son o one should wish for what Allah hadn’t willed. We shouldn’t put ourselves in hardship by trying to do what Allah wouldn’t want.

efeente tukrihun Nase hatta yekunu mu’miniyn So then, will you compel the people to become believers. There’s no need for that.

100-) Ve ma kane li nefsin en tu’mine illa Biiznillah* ve yec’alurricse alelleziyne la ya’kilun;

And it is not for a soul to believe unless the unique composition of Allah’s Names comprising his essence permits. And He will place (intellectual) defilement upon those who fail to evaluate reasonably! (A.Hulusi)

No soul can believe, except by the will of Allah, and He will place abomination on those who will not understand. (A.Yusuf Ali)

Ve ma kane li nefsin en tu’mine illa Biiznillah* ve yec’alurricse alelleziyne la ya’kilun No soul can believe, except by the will of Allah, and He will place abomination on those who will not understand.

Pay attention to this expression friends. Condemn those who cannot use their minds to filth. ve yec’alurricse alelleziyne la ya’kilun.

This is the summary of this verse. He place abomination on those who will not understand. Here we were taught how to use our will and what kind of fate wait those who cannot use their minds. Actually blasphemy is a product of not using mind properly. And the faith is the happy ending for those who can use their minds.

101-) Kulinzuru ma za fiys Semavati vel Ard* ve ma tugnil ayatu vennuzuru an kavmin la yu’minun;

Say, “Observe what is in the heavens and the earth!” But of no avail those signs will be to a people who do not believe! (A.Hulusi)

Say: “Behold all that is in the heavens and on earth”; but neither Signs nor Warners profit those who believe not. (A.Yusuf Ali)

Kulinzuru ma za fiys Semavati vel Ard* Say, “Observe what is in the heavens and the earth!” ve ma tugnil ayatu vennuzuru an kavmin la yu’minun But of no avail those signs will be to a people who do not believe!

102-) Fehel yentezırune illa misle eyyamilleziyne halev min kablihim* kul fenteziru inniy meakum minel munteziriyn;

Do they wait for the like (of the suffering) of those who came before them? Say, “Then wait… I am with you among those who wait.” (A.Hulusi)

Do they then expect (any thing) but the like of (what happened in) the days of the men who passed away before them? Say: “Wait ye then: for I, too, will wait with you.” (A.Yusuf Ali)

Fehel yentezırune illa misle eyyamilleziyne halev min kablihim Do they wait for the like (of the suffering) of those who came before them? This is a threat for Meccans and all those readers of these verses.

kul fenteziru inniy meakum minel munteziriyn Say, “Then wait… I am with you among those who wait.”

103-) Summe nunecciy Rusulena velleziyne amenu kezalik* Hakkan aleyna nuncil mu’miniyn;

Then (when the suffering comes) We will save our Rasuls and those who have believed… It is an obligation upon Us to save the believers. (A.Hulusi)

In the end We deliver Our messengers and those who believe: Thus is it fitting on Our part that We should deliver those who believe! (A.Yusuf Ali)

Summe nunecciy Rusulena velleziyne amenu kezalik In the end We deliver Our messengers and those who believe. You, people who wait their disasters, Meccans who wait their ends, If you think that no harm will come to you because Muhammad is still among you, forget that. We save him and the people who have faith.

104-) Kul ya eyyuhenNasu in kuntum fiy shekkin min diyniy fela a’budulleziyne ta’budune min dunillahi ve lakin a’budullahelleziy yeteveffakum* ve umirtu en ekune minel mu’miniyn;

Say, “O people! If you are in doubt as to my religion (then know that) I will not worship the things you worship besides Allah! I only serve Allah, the One who will cause your death! I have been commanded to be of the believers.” (A.Hulusi)

Say: “O ye men! If ye are in doubt as to my religion, (behold!) I worship not what ye worship, other than Allah! But I worship Allah – Who will take your souls (at death): I am commanded to be (in the ranks) of the Believers, (A.Yusuf Ali)

Kul ya eyyuhenNasu in kuntum fiy shekkin min diyniy fela a’budulleziyne ta’budune min dunillahi Say, “O people! If you are in doubt as to my religion, then know that I will not worship the things you worship besides Allah! ve lakin a’budullahelleziy yeteveffakum* I only serve Allah, the One who will cause your death!

A hurtful addressing, this. Allah will take your lives, won’t Him? They were in belief that Allah is the one who kills. So prophets speech also has this meaning. You believe that Allah is the one who will take your lives and yet you dare to worship someone other that Allah? What is this contradiction.

ve umirtu en ekune minel mu’miniyn I have been commanded to be of the believers. And also; the addressing continues with the next verse.

105-) Ve en ekim vecheke lid diyni haniyfa* ve la tekunenne minel mushrikiyn;

(And I have been commanded): “Direct your face as a Hanif toward the Religion (direct your spirituality and consciousness, the essence of which is a configuration of Names, to the formless essential reality of what is perceived as the corporeal worlds, free from all conceptualized ideas of god) and do not in any way be of the dualists (do not assume the existence of externalized gods besides Allah and associate partnership to Him)!” (A.Hulusi)

“And further (thus): set thy face towards Religion with true piety, and never in any wise be of the Unbelievers; (A.Yusuf Ali)

Ve en ekim vecheke lid diyni haniyfa now the targeted group is every human, every believer. And further thus: set your face towards Religion with true piety.

A short expression but we can translate it further. With fewer words this truth cannot be expanded. Ekim vechek. Vech means face. But face indicates a who being. Cuz and Kus are the concepts of this verse. Partial and whole. In Qur’an the face expressions are known as the being of Allah as a whole. And turning face from Allah means turning away from the Allah as a whole. Ekim vechek, check your stance. Recheck your destination. Be on your guard and stand up straight. Because 1 small inch of deviation at the beginning will lead to miles and miles of going astray further in the road.

ve la tekunenne minel mushrikiyn and never in any wise be of the Unbelievers. If you cannot realize the deviation at the beginning you may become with the unbeliever before you know it.

106-) Ve la ted’u min dunillahi ma la yenfe’uke ve la yedurruke, fein fealte feinneke izen minez zalimiyn;

“Do not turn to things besides Allah, which can neither give you benefit nor harm! If you do this, you will indeed become of those who wrong themselves!” (A.Hulusi)

“‘Nor call on any, other than Allah!- Such will neither profit thee nor hurt thee: if thou dost, behold! thou shalt certainly be of those who do wrong.” (A.Yusuf Ali)

Ve la ted’u min dunillahi ma la yenfe’uke ve la yedurruke “Do not turn to things besides Allah, which can neither give you benefit nor harm! It says don’t open any doors that might lead to shirq. Don’t beg them, don’t ask them for anything. IyyaKE na’budu VE iyyaKE nesta’iyn (Fatihah/5) That’s why we repeat this line so many times.

fein fealte feinneke izen minez zalimiyn If you do this, you will indeed become of those who wrong themselves!”

107-) Ve in yemseskellahu Bidurrin fela kashife lehu illa HU* ve in yuridke Bihayrin fela radde li fadliHI, yusiybu Bihi men yeshau min ibadiHI, ve “HU”vel Gafurur Rahiym;

And if Allah should afflict you with an adversity, none can lift it other than Him! If He wills a good for you, none can repel His bounty either! He causes His bounty to reach whom He wills of His servants… He is the Ghafur, the Rahim. (A.Hulusi)

If Allah do touch thee with hurt, there is none can remove it but He: if He do design some benefit for thee, there is none can keep back His favor: He causeth it to reach whomsoever of His servants He pleaseth. And He is the Oft-Forgiving, Most Merciful. (A.Yusuf Ali)

Ve in yemseskellahu Bidurrin fela kashife lehu illa HU And if Allah should afflict you with an adversity, none can lift it other than Him! ve in yuridke Bihayrin fela radde li fadliHI If He wills a good for you, none can repel His bounty either! Remember these words, humanity, These are the features of Allah that you should show faith to, so believe them. yusiybu Bihi men yeshau min ibadiHI, ve “HU”vel Gafurur Rahiym He causes His bounty to reach whom He wills of His servants. And He is the Oft-Forgiving, Most Merciful. Allah is the source of mercy. Mercy of all mercies come out from Allah, all things belong and owe to Allah. So if you turn your face to, if you ask something from someone, that one should only be Allah. Allah is the Most Merciful One.

The two names at the end of the verse, summarize the message. Allah doesn’t want to harm anyone. Because; Ve in yemseskellahu Bidurrin fela kashife lehu illa HU if Allah should afflict you with an adversity, none can lift it other than Him. That’s how the verse started. And by the ending. The names Gafur and Rahiym we see. This means that Allah doesn’t want anyone to get hurt. So by subtext we understand this; “If there’s harm that befalls you, that’s because of your own doings. You harm yourselves and Allah wishes to prevent from you to do any harm. These revelations, prophets, mind and will that Allah gave us, all to make this happen.

108-) Kul ya eyyuhenNasu kad caekumulHakku min Rabbikum* femenihteda fe innema yehtediy linefsih* ve men dalle feinnema yedillu aleyha* ve ma ene aleykum BiVekiyl;

Say, “O people… Indeed the Truth has come to you from your Rabb! So, whoever turns to the reality he will have turned for his own self, and whoever goes astray, he would only have gone against his own self! I am not your Wakil (the guide of your essence and consciousness).” (A.Hulusi)

Say: “O ye men! Now Truth hath reached you from your Lord! those who receive Guidance, do so for the good of their own souls; those who stray, do so to their own loss: and I am not (set) over you to arrange your affairs.” (A.Yusuf Ali)

Kul ya eyyuhenNasu kad caekumulHakku min Rabbikum* Say, “O people… Indeed the Truth has come to you from your Rabb! femenihteda fe innema yehtediy linefsih* So, whoever turns to the reality he will have turned for his own selfve men dalle feinnema yedillu aleyha* and whoever goes astray, he would only have gone against his own self! ve ma ene aleykum BiVekiyl and I am not set over you to arrange your affairs. You are the only one responsible for your own lives. You cannot find any excuse for your own doings.

This is how Allah respect for humans will. This is the whole basis of religious actions that we should possess and the verse gives is this unchangable fact of faith world in humanity.

109-) Vettebi’ ma yuha ileyke vasbir hatta yahkumAllah* ve HUve hayrul hakimiyn;

(My Rasul) follow what has been revealed to you and be patient until the judgment of Allah becomes manifest… He is the best of judges. (A.Hulusi)

Follow thou the inspiration sent unto thee, and be patient and constant, till Allah do decide: for He is the best to decide. (A.Yusuf Ali)

Vettebi’ ma yuha ileyke vasbir hatta yahkumAllah My Rasul, follow what has been revealed to you and be patient until the judgment of Allah becomes manifest. Resist for the truth, do your job and don’t interfere with anything else until Allah made His judgment. ve HUve hayrul hakimiyn; for He is the best to decide. This verse is also for all believers and all people who take the responsilibity to carry the revelations. Do your duties, carry the truths to people and resist for the truth. If they act blind and deaf against the signs, remember, you won’t be responsible for their doings. You are only responsible for your own doings.

“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.

“Esselamu aleykum.

“EuzuBillahiminesheytanirracim”

“BismillahirRahmanirRahiym”

Rabbishrah liy sadriy;

Ve yessirliy emriy;

Vahlul ukdeten min lisaniy;

Yefkahu kavliy; (Taha 25-26-27-28)

My Rabb, expand my consciousness. Ease my task for me. Untie the knot in my tongue. So that they understand (the intricacy of) my words. Amen. With this good pray from the mouth of Moses The Prophet we enter a brand new sura in Qur’an. The chapter of Hud.

This chapter got its name from the incident regarding the Prophet Hud. In fact this incident is told in Qur’an two more times in various verses too. But the most detailed one is the passage we read between 50 and 60th verses. In official ranking of Cahiph Otto this vhapter is in eleventh rank and in nüzul ranking it comes right after the chapter of Yunus. According to all translators like Ibn Abbas, Caliph Otto, Imam Caffar, Imam Zuhri and others, Hud chaptter arrived after Yunus Chapter and before Yusuf Chapter. By this chronology it’s safe to assume that this chapter arrived during Mecca era.

Yunus chapter; vasbir hatta yahkumAllah.. (Yunus/109) Be patient till Allah gives His verdict. This was the last verse of the chapter.  ve HUve hayrul hakimiyn; Because Allah is the best of judges. Hud chapter takes where the Yunus chapter finishes and shows us the kinds of punishments of communities whom rebelled against their prophets like Noah, Hud, Salih, Lot and Shuaib, basically people who resist the signs and revelations of celestial reality.

Those who felt the wrath, in this chapter interestingly there are some people who were close to prophet, relatives even. When telling us Noah, the point shows us his son, his rebellious son, who rejected his invitation and resisted against the signs. Also when Lot event is told the target of the lesson is Prophet Lot’s wife and her situation is presented to all Qur’an readers as a lesson.

First reader of Qur’an, our beloved master and prophet had a different perspective to all these, And because of this idea he once gathered his relatives and told them this.

“My daughter Fatima, buy your nefs from Allah because I swear on Allah I cannot do anything more tomorrow for you.” He warned all his relatives like this. Our prophet who got the message very well from the chapter of Hud, once Abu Bekir, his friends looked at his hairs and said;

“Gadshipte O Rasulallah, you are getting old and rather fast.” At that point Rasulallah made a confession; “Shey’e bepni surete hudun ve ahavahuta.” Hud chapter make me old, Hud chapter and the following chapters made my hair turned white like this.” He said.

Why were our beloved prophets hairs whitened; what was in this chapter that is so devastating? If these words couldn’t make us feel anxious about the content, that means we don’t read them properly. That means Qur’an couldn’t reached us, reached our hearts yet. We will read these verses with great care. We will search meanings on how our prophet felt that way, how he perceived these words. If we can find the meaning we find the reason and when we find the reason w emay reach the truth. The same feelings may reach us then. And our hearts may blessed with Qur’an properly. Like we are among the first readers of these signs.

“BismillahirRahmanirRahiym”

In the name of Allah, Rahman and Rahim. In the name of Allah who showed His mercy to mankind by giving us the revelations. Allah that proved his mercy by giving us the signs so that we don’t alienate from ourselves. In the name of Allah that had created mankind and not left them to coincidences of creation, Allah that protects, watches over and educates mankind, open the path of truth for them to forge themselves and giving us the map to do so.

1-) Elif Laaam Ra, Kitabun uhkimet ayatuhu summe fussilet min ledun Hakiymin Habiyr;

Alif, Lam, Ra… The signs of the Knowledge (Book) have been distinctly established, and then manifested in detail from the ladun (the potential of the Names comprising one’s essence) of the Hakim, the Habir. (A.Hulusi)

Alif. Lam. Ra. (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things): (A.Yusuf Ali)

Elif Laaam Ra The translation we had made about the mukattaat letters, is also valid for the entry of this chapter. If you want to check the comments of scholars on this subject, you may look at the beginning of Baqarah chapter. But we should make a quick reminder here.

Letters of mystery can have multiple meanings. There are many comments of them, not just one. So if we gather some of them in one group, based on the fact that they are at the beginnings of some chapter, these are the conclusions on that.

1-Getting attention on the magnificence of revelations. Because all the chapters that begins with the words of mystery have some form of direct or indirect attention that we need to pay.

2-Secondly, the Mukattaat letters are the secret of Qur’an. Just like Abu Bekir had said, “Every book has its secret and the secret of This Book are these letters.”

3-The third comment might be this. O humanity, look. These letters are like the letters you speak, the stones of your words. But Allah sends you the message you need that you also use for yourselves. By using the letters of earth, the message of heavens are dressed. Be careful. Don’t cut the ties of verses from earth and heaven. Revelations should be perceived with this two poles, with this two dimensional meanings so try to understand with this perspective.

Kitabun uhkimet ayatuhu summe fussilet min ledun Hakiymin Habiyr While I was pointing out the first possible meaning of Mystery Letters, I said that all chapters beginning with these letters have strong points in revelations. And here the verse starts with this concept and said this.

This is a Book, with verses basic or fundamental, further explained in detail,- from One Who is Wise and Well-acquainted. This is a book given in details.

Qur’an describes itself here. Uhkimet ayatuhu, strengthened, fixed. This indicates the beginning of the revelations so to speak. The absolute nature of signs. The connection between verses and their source. These verses are loyal to their nature and source. That’s why twisting them, adding things to them or substraction from them, basically cutting their ties from the source is impossible. They are fixed and by their source they are the truth. Uhkimet ayatuhu concept reminds us the 7th verse of Ali Imran chapter.

..minhu ayatun muhkematun hunne Ummül Kitab.. (Ali İmran/7) Qur’an describes itself with two features in this verse.

First the fixed verses, as in verses that are so clear it’s impossible not to understand directly. That’s why tahkiym here and that verse have this explanations of differences. Because the opposite of Muteshabih in the Ali Imran chapter also gives us verses that may not be comprehended in first glance.

It says the mother of the book and than talks about the muteshabihat; ..ve uharu muteshabihat.. (A.Imran/7) As in the rest of the book are not the mother of the book but kind like the children of that mother. So there are verses about the main lessons and the verses that have the responsibility of explanations.

There’s a great resemblence here though. uhkimet ayatuhu summe fussllet and ve uharu muteshabihat are equal to each other in this sense. Because summe fussilet means it is made in details. From this lesson we understand that by definition of classification Qur’an has two types of verses.

1-Main group of verses

2-Verses that come from those verses and describe them further in detail.

Qur’an as we always say, a book both explains and be explained at the same time. As in Qur’an isn’t just the subject of the translation but the object as well. So what does Qur’an translate for us. It translate the Levhi Mahfuz, the main memory. The protected celestial memoy that is the source of all revelations. That’s why Qur’an is the translator of its own source.

But not just that, Qur’an above all is the translation of the utmost being. The transation of the entirement. Not just the created things that we touch, see and hear but also the entire existence that is beyond our grasp and imagination. Qur’an is the translation of El Hakk, the essence of creation and the power that creates the existence.

Not just that. It is also tha translation of Meccan verses with the existence of Madina verses. The concept in Meccan verses became actions in Madina verses. In Mecca the building of life was ordered and in Madina verses not just the order but the means of building was given. Actionsof humanity is the translatioon of thoughts and the thoughts of humanity is the translation of faith, the consciousness.

The stance in front of Allah is a current that flows from concept to consciousness and to faith to actions. Just like that.

So the Qur’an verses are given us the truths of revelations that describes the constant values of humanity then given details. First they were given as the main lines and then details are given so that people cannot find a loophole and create excuses.

Of course uhkimet has another meaning. Like Zemahsheri once pointed out nicely, it means wisdomed, wised.

How was the verse ending? With two adjectives. Hakiymun Habiyr. Surely the word of the Hakiym should have wisdom as well. They both have the same destination, same conclusion. Qur’ans verses, the words of revelations are with wisdom. None of they had been sent without wisdom, lesson or reason.

Why the entry of chapter pointed out this fact, this is important. We should search for the answer whilst working the chapter within. This chapter probably includes many stories and lessons. It’s like saying up front that we are not been told stories just for fun, so we shouldn’t read this book like we read story books. Noah Incident, Lot Incident, Hud, Shuaib and Moses Incidents. Think about the wisdom behind them while reading them. If you find the wisdom behind it, you understand that these are not the novels of the past. These are the verses, signs of a book that has the feature of uhkimet, the book that is wisdomed.

2-) Ella ta’budu illAllah* inneniy lekum minhu neziyrun ve beshiyr;

(This Knowledge was revealed so that you) become aware that your servitude is only to Allah. “Indeed I am a warner and a bringer of good tidings from HU.” (A.Hulusi)

(It teacheth) that ye should worship none but Allah. (Say): “Verily I am (sent) unto you from Him to warn and to bring glad tidings: (A.Yusuf Ali)

Ella ta’budu illAllah

The follow up verse has a connected meaning of the first verse. If you ask why that is, if you ask the reason behind it, it’s this. Don’t worship anything of anyone beside Allah.” Before asking the reason our Rabb explains the reason like this. It’s not like “Because I said so.” It might be like this but our Rabb doesn’t say that and teaches us an attitude. Revelations says the believers this, “When you present your thesis to others, take example from Allah’s attitude.”.

If we ask the reason behind this; “Why O Rabb, you both solidify and make it more detailed the source.” Ella ta’budu illAllah so that you won’t worship other than Allah.

In fact dear friends, this little sentence gives us a truth that is the key to all existence in a great level. This is the answer of “What is the purpose of revelations*” Do you know why Allah talked to people, o human. Do you know why Allah found you significant? He had given you mind, will and your own nature, so why did Allah took a step further and delivered to you the revelations? There’s only one reason. For you. This is important. So that you won’t worship the worshipper. You free yourself from worshipping the unworthy.

Ella ta’budu illallah  This is the proof of it. So that you worship only Allah. The subtext is also important here. The unseen message. By worshipping only Allah, you free yourselves from the shackles of worshipping the unworthy.

On your worshippings, Allah has no gain from it, that’s for sure. So who ahs the gain then? You, o human. If you choose to worship any creature you only waste yourself, you waste your existence. This is the biggest evil that you may do to yourself. This is the reason of Ella ta’budu illallah to protect you from worshipping others. If you take a creature as your god, can you exceed yourself above it? We should ask ourselves this. Because with or without our worshippings, Allah is Allah.

..Aziyzun Hakiym; (Enfal/49) Aziz, with honor and greatness. Even if everyone denies it, Allah is still the greatest. The only group that has something to lose is humans. That’s why our Rabb’s mercy came with the form of revelations, we see that here and now.

inneniy lekum minhu neziyrun ve beshiyr; O Muhammad, say; “Indeed I am a warner and a bringer of good tidings from Allah.” Since its the follow up to this verse, we should say this. Muhammad says this, “I’m not saying that you should worship me. I’m just a messenger, a warner of truths. Against what? Against slavery, I’m heralding you with freedom. Against disaster, I’m heralding you with happiness and eternal joy. So make your choice.”

3-) Ve enistagfiru Rabbekum summe tubu ileyHI yumetti’kum metaan hasenen ila ecelin musemmen ve yu’ti kulle ziy fadlin fadlehu, ve in tevellev fe inniy ehafu aleykum azabe yevmin kebiyr;

“Seek forgiveness of your Rabb (for your mistakes and shortcomings)! Then repent to Him so that He may let you enjoy your life while it lasts, and give His bounty (what they deserve of knowledge and enlightenment) to every virtuous person… If you turn away, I fear for you the suffering of that mighty period.” (A.Hulusi)

“(And to preach thus), ‘Seek ye the forgiveness of your Lord, and turn to Him in repentance; that He may grant you enjoyment, good (and true), for a term appointed, and bestow His abounding grace on all who abound in merit! But if ye turn away, then I fear for you the Chastisement of a Great Day: (A.Yusuf Ali)

Ve enistagfiru Rabbekum summe tubu ileyHI What should we do then? Qur’an was summe fussilet, called to worship Allah only. So how is this worshippin act start, you ask. This is the explanation of it. Ve enistagfiru Rabbekum summe tubu ileyHI “Seek forgiveness of your Rabb” Because of your flaws, seek forgiveness from Allah, by renewing your consciousness, mind you that Qur’an defines repentance like this. Renewing consciousness. Summe tubu ileyh. By renewing consciousness, turn to Allah. This is the first thing we should do.

First thing a person who start the journey of faith, is the fixing the destination. This is repentance. It’s removing the weights and wsking the heart while beginning the journey. We should start our journey with repentance, clearing the heart, removing the residues of the past, asking and seeking forgiveness. That’s why we should adjust our way, summe tubu ilehy. Because a small deviation in the beginning, might lead you to miles of deviation at the road. Repentance is turning the path. When walking the path of Allah, we should adjust our repentance well. So that no going astray might happen when journeying.

yumetti’kum metaan hasenen ila ecelin musemmen ve yu’ti kulle ziy fadlin fadlehu So what’s the destination, what does Allah promising you, what will you get. So that He may let you enjoy your life while it lasts, until the given time has ended. İla ecelin musemme. Time limit that is determinded by the laws of death.

Death occurs by the laws of Allah. In order to call something dead, this law should happen at first. That’s why the sentence “Ila ecelin musemme” Allah grants people a good life until the given time has come. Allah the owner of virtue gives you the result of your virtue. This is the promise. Until the time has come. Here it’s not the time that is the concept of law, it’s the death itself. The law of death and Allah blesses you with a good life until that time arrives.

I find it mandatory to add a small word here, the consequence. A life with a beatiful consequence, the end. Because what Qur’an wants us to understand that a good life isn’t a life that goes on like holiday everyday. It’s not like pharaoh’s life that was considered rich and sickfree and pompous life. A good life is a life that ends good. A life that makes us gain the eternal happiness. Otherwise we might fall to simple instinctive moments and burn our eternal joy just to gain a small temptation. May Allah protects us from becoming like those foolish people.

ve in tevellev fe inniy ehafu aleykum azabe yevmin kebiyr; If you turn away, I fear for you the suffering of that mighty period.”

4-) IlAllahi merciukum* ve HUve ala kulli shey’in Kadiyr;

“To Allah you will return, HU is Qadir over all things.” (A.Hulusi)

“To Allah is your return, and He hath power over all things.'”(A.Yusuf Ali)

IlAllahi merciukum To Allah you will return ve HUve ala kulli shey’in Kadiyr and He has power over all things. You might spend your life what we called badly. But remember good or bad, at the end you will be responsible. There’s no escape. There’s no afterlife without Allah. You might try to cut Allah out of your earthly life. You might alienate yourself from Allah, you might choose a life without Allah. But when you pass away you won’t have that kind of chance. That’s why do your math carefully, it says. Because you will return to Allah.

5-) Ela innehum yesnune sudurehum liyestahfu minHU, ela hiyne yestagshune siyabehum ya’lemu ma yusirrune ve ma yu’linun* inneHU Aliymun BiZatis sudur;

Know with certainty! To hide from Him, they cover what is within themselves (they hide their real thoughts with other thoughts and conceal it)! Know with certainty! When they hide themselves behind their clothes (when they conceal their inner world) He knows what they hide and what they make apparent! Indeed He is Aleem of what is inside you (‘your personal world created in your mind’) as its very essence (with His Names). (A.Hulusi)

Behold! they fold up their hearts, that they may lie hid from Him! Ah! even when they cover themselves with their garments, He knoweth what they conceal, and what they reveal: for He knoweth well the (inmost secrets) of the hearts. (A.Yusuf Ali)

Ela innehum yesnune sudurehum liyestahfu minHU We are watching a scene here about people who severed the ties with Allah in their lives, people who think they are unbound from Allah and we see their conundrums. These types; Behold! they fold up their hearts, that they may lie hid from Him!

I thought a lot while translating this verse. Because what we read here are not about two faced people, they are not hypocrites. Because we are in Mecca now, these verse are Meccans. And following sentences describe the deniers. So the words, yesnune sudurehum twisting their chests. I think it’s true to describe it as; they try to hide their hearts from Allah. Why? Because hiding a heart from Allah, twisting your chest to hide from Allah, this is the biggest foolishness a man can do. Think about it.

Why would a man hide his heart from Allah. What does Allah do to hearts? Allah might give light to hearts, faith, salvation. Because Allah is Mukallib’ul Kulub, can change the hearts. That’s why dear prophet says; sebbik kalbî ala dinik. Fix my heart on religion. If you give your hearts to Allah, does Allah trashes them? Doesn’t Allah fix those hearts, with faith, with the best way possible? So tell me how big the loss of those people who try to hide their hearts from Allah?

They twist their hearts from Allah, hiding it. So who they give their hearts to if not Allah? If the address of a heart isn’t Allah, it’s the devil that takes over the heart. And what a wretched fate that heart has. This is the address for destroying the heart. And for them the verse comes with a warning of “ala”. They try to cover their hearts over and over just to hide it from Allah.

This might be a wordplay. The covering tool is water here. But not only it covers the heart, it covers the conscience as well. Why? Because they don’t want to hear the screams of their own consciences. Poor thing warns his owner constantly, “You’re killing me, you’re suffocating me.” Conscience is the sound of nature. It is the nature in fact. In this sense those people try to silence their own natures. If that doesn’t work, they try to cover over and over. Just to feel fine while committing sins. So that they don’t feel uncomfortable while stepping away from Allah. So that they don’t feel bad while betraying himself.

Surely the first deniers, the readers of these verses were affected from these revelations. But they were choosing a conscious blindness and deafness just like the verse says. They were well aware of their choices. That’s why they were basically committing homicides like hiding their hearts from Allah and covering their consciences with layers over layers.

ela hiyne yestagshune siyabehum ya’lemu ma yusirrune ve ma yu’linun He knows what they conceal, and what they reveal. Even when they try hide their heart and cover over it, Allah knows what they hide and what lies they reveal. I want to give this “truth and lie” concept as an explanation. As in hiding the truth and revealing the lie. They hide the truth, sure. What is that? Nature, the voice of conscience. And what they reveal is lie, the superstitions. That’s why all those blasphemies, those behaviours, they are the results of hiding away from Allah. They are the children of lies, surrendering to it, choosing lies over truth.

inneHU Aliymun BiZatis sudur; for He knows well the inmost secrets of the hearts. No need for translation. Allah knows the deepest secrets of hearts. That’s why Allah knows well on what they try to hide and why?

6-) Ve ma min dabbetin fiyl Ardi illa alAllahi rizkuha ve ya’lemu mustekarreha ve mustevdeaha* kullun fiy Kitabin mubiyn;

There is no animate creature on earth whose life sustenance (provision) does not belong to Allah! He knows its state of rest (its end) and its temporary life… All of it is clear Knowledge! (A.Hulusi)

There is no moving creature on earth but its sustenance dependeth on Allah: He knoweth its resting place and its temporary deposit: All is in a clear Record. (A.Yusuf Ali)

Ve ma min dabbetin fiyl Ardi illa alAllahi rizkuha There is no animate creature on earth whose life sustenance does not belong to Allah!

Yes friends,  the lack of provision isn’t about the lack of rizk. Capitalist have it wrong on that one. Famine is not universal. Rizk is universal. But amibition and greed of humanity and their insistance on unfair sharing is the reason of famine. Rizk comes down enough for everyone but greed of humanity takes them by force. And sometimes Allah gives a person more that he should have just to test him and when they fail to give back to poor they lose their tests. Some are tested with more and lose all. All the existence become their hell. That’s why; illa alAllahi rizkuha for all the provisions of creation belong to Allah.

What was our beloved prophets words on this; If you are devoted to Allah like the birds do, your provisions will come to your mouths directly like the birds get.” But we are humans and we should have our wills.”

Ve en leyse lil Insani illa ma se’a; (Necm/39) That man can have nothing but what he strives for; says Qur’an.

ya’lemu mustekarreha ve mustevdeaha* He knows its resting place and its temporary deposit kullun fiy Kitabin mubiyn All is in a clear Record. There’s no coincidence. There’s no room for coincidence in creation. Allah created with a proper and sharp order. This is the big truth this verse gives us, this is the definition of destiny. Destiny is the opposite of coincidence. Because there’s nothing occurs without mesaure or law. The destiny of creation belongs to celestial law.

The expression about the temporary deposit, as in the place every living thing stay for a while can have multiple meaning. We encounter a similar expression in another verse. About the origin of man, from which parents they will arrive, what kind of life he will live, where will he reside and what kind of fate he get. Where will his destination be, these are all within the knowledge of Allah. But this isn’t something that ignores the will of men. The persons will power is what Allah created and gave. And Allah respects the wisdom that Allah had given.

7-) Ve HUvelleziy halekasSemavati vel Arda fiy sitteti eyyamin ve kane ArshuHU alelMai li yebluvekum eyyukum ahsenu amela* ve lein kulte innekum meb’usune min ba’dil mevti le yekulennelleziyne keferu in haza illa sihrun mubiyn;

HU created the heavens and the earth in six stages (the six states of consciousness [heavens] and body [earth]) His Throne (the dimension of Names from which His sovereignty is manifest) is upon water (the essence of the universe; the knowledge – data in the ocean of waves; the data contained within waves of energy comprising the universe). (In terms of man, the qualities denoted by the Names are sovereign over man’s consciousness and body – 80% of man is comprised of water, which is programmed to store data via certain waves of energy.) It is to determine who among you is best in conduct… Indeed, if you say “You will certainly be resurrected after death” the deniers of the knowledge of the reality will say, “This is just clear magic (showing the inexistent as existent).” (A.Hulusi)

He it is Who created the heavens and the earth in six Days – and His Throne was over the Waters – that He might try you, which of you is best in conduct. But if thou wert to say to them, “Ye shall indeed be raised up after death”, the Unbelievers would be sure to say, “This is nothing but obvious sorcery!” (A.Yusuf Ali)

Ve HUvelleziy halekasSemavati vel Arda fiy sitteti eyyamin ve kane ArshuHU alelMai HU created the heavens and the earth in six stages.

Six stages, six days. Day is a metaphorical concept in Qur’an. It doesn’t bound to time. More like stages.It reminds us that Allah follows the law and order when creating. Moving on.

fiy sitteti eyyamin ve kane ArshuHU alelMai and His Throne was over the Waters.

This is the literal translation. His throne of power is above the waters. But since we delve into the depths of the sentence we realize the metaphorical nature. When we open it enough we remember the verse, ve ce’alna minelMai kulle shey’in hayy (Enbiya/30); We had created all the life from water. So the throne and the creation from water concepts are fixed in a sentence here. It shows us the elementary unity of creation. Just like Allah is One, His creation also comes from the one. As in if you go back further you find the unity. You find the singularity behind the plural nature.

li yebluvekum eyyukum ahsenu amela This is important. We understand the origin of creation here, right. So why, what is the reason. All creation came from water but why Allah had created humans. All these were done to see which ones among you have better at creating values. This verse gives us the reason of creation of earth. The reason of earths creation is humans. And the reason of humans creation is existing in the most beautiful way. Here we see this.

li yebluvekum eyyukum ahsenu amela that He might try you, which of you is best in conduct. Here’s is the reason for humans creation.

ve lein kulte innekum meb’usune min ba’dil mevti le yekulennelleziyne keferu in haza illa sihrun mubiyn But if you were to say to them, “You shall indeed be raised up after death”, the Unbelievers would be sure to say, “This is nothing but obvious sorcery!” In the context of time of that era, they would say that this is illusion, trick, eyebinding.

Why, what’s the connection between death and magic. Raising after death, is it eyebinding. Why is it considered as trickery among those people. Rasulallah giving the news of resurrection, some considered that he was making tricks, trying to scare us. According to translator Razi, the meaning of magic here is in fact the thing that doesn’t exist, the superstition. That’s why the objection of denial might rise here.

Ve lein ahharna anhumul azabe ila ummetin ma’dudetin le yekulunne ma yahbisuh* ela yevme ye’tiyhim leyse masrufen anhum ve haka Bihim ma kanu Bihi yestehziun;

Indeed, if We postpone the suffering from them for a set time, they will certainly say, “What detains it?” Know with certainty! The day it comes to them, it will not be averted from them! They will be enveloped by the very thing they mock. (A.Hulusi)

If We delay the Chastisement for them for a definite term, they are sure to say, “What keeps it back?” Ah! On the day it (actually) reaches them, nothing will turn it away from them, and they will be completely encircled by that which they used to mock at! (A.Yusuf Ali)

Ve lein ahharna anhumul azabe ila ummetin ma’dudetin le yekulunne ma yahbisuh Indeed, if We postpone the suffering from them for a set time, they will certainly say, “What detains it?”

Here ila ummetin ma’dude means timelimit in Qur’an. Different verses might have different meanings. Here the timelimit, if it means the Badir Battle, we might translate “ila ummetin madude” like this. A designated community. As in we might postpone their punishment to a specific community. But if we take the concept as afterlife, if we postpose their punishment to afterlife they say, “What’s the delay?”

ela yevme ye’tiyhim leyse masrufen anhum Know with certainty! The day it comes to them, it will not be averted from them!  ve haka Bihim ma kanu Bihi yestehziun They will be enveloped by the very thing they mock.

9-) Ve lein ezaknel Insane minna rahmeten summe neza’naha minh* innehu leyeusun kefur;

Indeed, if We make man taste grace from Us and then remove it from him, he will definitely fall into despair and become ungrateful. (A.Hulusi)

If We give man a taste of Mercy from Ourselves, and then withdraw it from him, behold! he is in despair and (falls into) ingratitude. (A.Yusuf Ali)

Ve lein ezaknel Insane minna rahmeten summe neza’naha minh* innehu leyeusun kefur Human is described with celestial terms and human psychology is displayed here.

Indeed, if We make man taste grace from Us and then remove it from him, he will definitely fall into despair and become ungrateful. This description is not only admissable for Meccans but the whole readers of these words. That’s why they see the material richness as their rights as religion. They were saying, “If we aren’t right on our paths, Allah wouldn’t gave all these blessings to us.” Now they are reminded that they won’t be able to hold on to that wealth. And since this verse cannot be contained for Meccans by the meaning, we can assume that it’s valid for all times. A second attitude is decribed right here.

10-) Ve lein ezaknahu na’mae ba’de darrae messethu le yekulenne zehebes seyyiatu anniy* innehu leferihun fehur;

But if We make him taste a blessing after a suffering, he will surely say, “I overcame the suffering (with my own intellect)”… Indeed, he is exultant and boastful! (A.Hulusi)

But if We give him a taste of (Our) favors after adversity hath touched him, he is sure to say, “All evil has departed from me:” Behold! he falls into exultation and pride. (A.Yusuf Ali)

Ve lein ezaknahu na’mae ba’de darrae messethu le yekulenne zehebes seyyiatu anniy* innehu leferihun fehur But if We make him taste a blessing after a suffering, he will surely say, “I overcame the suffering with my own intellect.” In previous verse man was tested with less. And here he was tested with more, wealth. And he immediately says, “Evil was lifted from me.”

This is important. Zehebes seyyiatu anniy. The subject that goes away is actually himself, the source of evil. It’s like saying, “The powers of evil has no hold over me anymore.” This is being exultant and boastful, Qur’an says.

So what is the message here, dear friends. A life without the idea of Allah is criticised here. In this life both profit and loss are not linked to Allah by idea. As in human doesn’t see the link of Allah with the things he gained or lost. Human-Allah relations are evaluated here. Gain and loss. We understand that human evaluates the testing by more and testing by less unbound from Allah.

Zehebes seyyiatu anniy. Evil is away from me. It’s like saying that bad luck is gone away, not including Allah, trying to cover the bad relations with Allah. This is a smart move according ot this type of people. If a man has good relations with Allah, both gains and losses have meanings, lessons that need to be learnt and the means to check his relations with Allah. This means double the gain when he is tested with more and more to gain when he is tested with less. Correcting relations with Allah, even when one is tested with less, he might gain more.

11-) Illelleziyne saberu ve amilus salihat* ulaike lehum magfiretun ve ecrun kebiyr;

Those who are patient and engage in beneficial deeds are excepted. There is forgiveness and great reward for them. (A.Hulusi)

Not so do those who show patience and constancy, and work righteousness; for them is forgiveness (of sins) and a great reward. (A.Yusuf Ali)

Illelleziyne saberu ve amilus salihat* Those who are patient and engage in beneficial deeds are excepted. They don’t act like that. ulaike lehum magfiretun ve ecrun kebiyr; There is forgiveness and great reward for them. Paradise is waiting for them. And peace on earth is with them.

12-) Felealleke tarikun ba’da ma yuha ileyke ve daikun Bihi sadruke en yekulu levla unzile aleyhi kenzun ev cae meahu melek* innema ente neziyr* vAllahu ala kulli shey’in Vekiyl;

(My Rasul!) Is your breast constrained and will you leave out some of what is revealed to you because they say, “Should not a treasure have been sent down with him, or an angel come with him”? (i.e. they want a miracle perceived by their eyesight rather than that which is evaluated by reason.) You are only a warner! Allah is Wakil over all things. (A.Hulusi)

Perchance thou mayest (feel the inclination) to give up a part of what is revealed unto thee, and thy heart feeleth straitened lest they say, “Why is not a treasure sent down unto him, or why does not an angel come down with him?” But thou art there only to warn! It is Allah that arrangeth all affairs! (A.Yusuf Ali)

Felealleke tarikun ba’da ma yuha ileyke ve daikun Bihi sadruke en yekulu levla unzile aleyhi kenzun ev cae meahu melek

I couldn’t part them. I have to translate it as a whole. They say, “Should not a treasure have been sent down with him, or an angel come with him.” This is their expectation from you. Felealleke is right here. (My Rasul) Is your breast constrained and will you leave out some of what is revealed to you. Because they were expecting a miracles and with this order.

When you ask for a miracle, an angel should appear and or a treasure should come down from the heavens. And since this is not in your hands, they want you to feel uncomfortable. But what they really want is to ignore some of the orders, for example the verse that criticise them, criticise the gods they worshipped or criticised the lifestyle they were in. They want you to close your eyes to that. This is their expectation and with this attitude they also ask for miracles.

So why did the prophet fee uncomfortable. Was it because he was unable to show those miracles, no. I believe when we think this verse with the mentality of Qur’an we might see the specific precision. We should think and study the following verses under this verses light. Here we are told the stories of communities that asked for miracles.

Process is like this. First they ask for miracle. Miracle arrives and still they don’t believe. And when this happens, the law is clear. Word is done, the account is closed. Now it’s time for execution. This is the reason why Rasulallah was feeling uncomfortable. He didn’t want the same fate that previous communities had suffered for his own community. This is the reason of his constrained chest.

innema ente neziyr* vAllahu ala kulli shey’in Vekiyl You are only a warner! Allah is Wakil over all things. You are not Wakil, you are neziyr, warner. Don’t try to take responsibilities under the name of Allah, just do your job. Surely not fulfilling a miracle might have the meaning of cornering a prophet but here he was said that making miracles isn’t your resposibility. Mind your business and let Allah take care of the rest.

13-) Em yekulunefterah* kul fe’tu Bi ashri suverin mislihi muftereyatin ved’u menisteta’tum min dunillshi in kuntum sadikiyn;

Or do they claim, “(Muhammad) invented it himself”… Say, “(If you claim this is a human invention) then bring a surah like it… Call upon whomever you can (for assistance from your deities/gods) who have nothing to do with the meaning denoted by the name Allah… (Go and do it) if you are true to your word.” (A.Hulusi)

Or they may say, “He forged it,” Say, “Bring ye then ten Surahs forged, like unto it, and call (to your aid) whomsoever ye can, other than Allah.- If ye speak the truth! (A.Yusuf Ali)

Em yekulunefterah* Or do they claim, “(Muhammad) invented it himself. kul fe’tu Bi ashri suverin mislihi muftereyatin ved’u menisteta’tum min dunillshi in kuntum sadikiyn Say, “Bring you then ten Surahs forged, like unto it, and call (to your aid) whomsoever you can, other than Allah.- If you speak the truth!

In Yunus/38, we encountered an absolute challenge on bringing any surah. Here it’s 10 surah. The difference between that verse and this one is explained by El Menar translation. In this verse it is in fact about bringing 10 kissa since we read many kissa (eventful story) here. But in that verse the passage was about the centern of surah and the challenge is about bringing a surah. Baqarah 23 also said this.

Ve in kuntum fiy raybin mimma nezzelna ala abdina fe’tu Bisuretin min mislihi.. (Baqarah/23)

If you are in doubt of what we brought to our worshipper, then bring forth a similar surah yourselves. Not a specific surah, any one of them. This was the constant challenge of Qur’an to all heathens. We should open this. If you this that this text is handwritten by Muhammad himself, there are many of you are better poets, better and Arabic, you know reading and writing and known poets are among you. Muhammand never ever wrote a poem before. Did you encounter an intellectual text or poem from him before? No. So ‘s the ground. Create a similar surah like these, says Qur’an and challenge the deniers like this.

14-) Fe illem yesteciybu lekum fa’lemu ennema unzile Bi ilmillahi ve en la ilahe illa HU* fehel entum muslimun;

If they do not respond to you, then know (this): It has only been revealed as the knowledge of Allah! There is no god, only HU! Will you now submit? (A.Hulusi)

“If then they (your false gods) answer not your (call), know ye that this Revelation is sent down (replete) with the knowledge of Allah, and that there is no god but He! will ye even then submit (to Islam)?” (A.Yusuf Ali)

Fe illem yesteciybu lekum fa’lemu ennema unzile Bi ilmillahi ve en la ilahe illa HU If they do not respond to you, then know (this): It has only been revealed as the knowledge of Allah! There is no god, only HU! fehel entum muslimun will you even then submit to Islam? The truth is this. You don’t ahve any response, your claims are proven fruitless, so will you act honestly now? Now that you lose won’t you submit to Allah? Of course they didn’t.

15-) Men kane yuriydul hayated dunya ve ziyneteha nuveffi ileyhim a’malehum fiyha ve hum fiyha la yubhasun;

Whoever wills the worldly life and its fancy values, We will give him the results of his deeds in full… Their pay in the world will never be reduced (he who lives for the world will receive his pay in the world and terminate). (A.Hulusi)

Those who desire the life of the present and its glitter,- to them we shall pay (the price of) their deeds therein,- without diminution. (A.Yusuf Ali)

Men kane yuriydul hayated dunya ve ziyneteha nuveffi ileyhim a’malehum fiyha ve hum fiyha la yubhasun This is the answer of the question why they kept resisting. Because deep down they had a different connection. Their values were upside down. They were looking at low and seeing high and they were looking something priceless and seeing worthless.

Those who desire the life of the present and its glitter,- to them we shall pay the price of their deeds therein,- without diminution. fiyha ve hum fiyha la yubhasun this word means the values are not diminished. If the actions they made are tagged on their intentions, they wouldn’t be worth a single thing. They couldn’t get anything from earth. But on earth gain is not based on intentions, it is based on actions. In afterlife the intentions really counts. That’s why we should continue now.

16-) Ulaikelleziyne leyse lehum fiyl ahireti illen nar* ve habita ma saneu fiyha ve batilun ma kanu ya’melun;

They are such people that in the eternal life to come there is nothing but fire for them… Their deeds will yield no return for them there. Their actions are all in vain. (A.Hulusi)

They are those for whom there is nothing in the Hereafter but the Fire: vain are the designs they frame therein, and of no effect are the deeds that they do! (A.Yusuf Ali)

Ulaikelleziyne leyse lehum fiyl ahireti illen nar They are those for whom there is nothing in the Hereafter but the Fire. Why? Because now the intentions come to stage. Afterlife is evaluated not by the actions but the intentions and reasons behind them.

ve habita ma saneu fiyha ve batilun ma kanu ya’melun vain are the designs they frame therein, and of no effect are the deeds that they do! This is the addition for the action of worshipping. They did all things on earth under the name of worshipping, they did by superstition. That’s why they cannot say things like, “We worshipped on earth, where are our good deeds?” in afterlife. Prays that are done to superstition are like non existent like the superstition itself. They become like non existent as well.

17-) Efemen kane ala beyyinetin min Rabbihi ve yetluhu shahidun minhu ve min kablihi Kitabu Musa imamen ve rahmeh* ulaike yu’minune Bihi* ve men yekfur Bihi minel ahzabi fennaru mev’iduh* fela teku fiy miryetin minhu innehul Hakku min Rabbike ve lakinne ekseren Nasi la yu’minun;

Are they (the aforementioned) like the one who lives upon a clear proof from his Rabb? From him, a witness (Quran) follows him, and before it was the Book of Moses as a leader and a grace (confirming the things within)… They believe in it as the Truth… Do not be of those who deny it and whose place (as a result of this denial) is the promised Fire (Naar)… So do not be in doubt of it… Indeed, it is the Truth from your Rabb! But the majority of the people do not believe. (A.Hulusi)

Can they be (like) those who accept a Clear (Sign) from their Lord, and followed by a witness from Him, and before him us the Book of Moses,- a guide and a mercy? They believe therein; but those of the Sects that reject it,- the Fire will be their promised meeting-place. Be not then in doubt thereon: for it is the Truth from thy Lord: yet many among men do not believe! (A.Yusuf Ali)

Efemen kane ala beyyinetin min Rabbihi Can they be like those who accept a Clear Sign from their Lord? Thes expression gives us that there’s no truth unbound from el Hakk.

If a man wants to search for the truth, he should go for the Allah. A man searching his truth in Allah, adjust himself to Allah and giving meaning to his life by thinking with Allah; can he be the same with a person who didn’t establish any aspect of his life without Allah? The concept above about the differences in actions is based on this fact. A happiness concept without Allah. Some people try to create a utopic lifestyle unbound from Allah, can this happiness be possible?

ve yetluhu shahidun minhu ve min kablihi Kitabu Musa imamen ve rahmeh and followed by a witness from Him, and before him us the Book of Moses,- a guide and a mercy? Yetluhu, Gabriel read as in the constancy of revelations. Here in this verse, we realize that the verses we read come from the same source Moses got his revelations. The source is one, all Signs have the same source. Because truth can only be possible if it comes from the same source.

ulaike yu’minune Bihi* They believe therein ve men yekfur Bihi minel ahzabi fennaru mev’iduh but those of the Sects that reject it,- the Fire will be their promised meeting-place. Ahzab can be translated as sect members, or organised religion members. Whoever among the organised religion members deny the truth, Fire is their destination. Yes, what now, what is this. Is it necessary to ask the fate of christians and jews; here’s the answer.

fela teku fiy miryetin minhu innehul Hakku min Rabbike ve lakinne ekseren Nasi la yu’minun Verses that gives the meaning of addressing to Rasulallah mostly have wider meanings like addressing to all believers. Be not then in doubt thereon: for it is the Truth from your Lord: yet many among men do not believe!

18-) Ve men azlemu mimmeniftera alAllahi keziba* ulaike yu’radune ala Rabbihim ve yekulul eshadu haulailleziyne kezebu ala Rabbihim* ela la’netullahi alez zalimiyn;

Who can do a greater wrong than the one who slanders against Allah? They will be presented to their Rabb! And the witnesses will say, “These are the ones who lied against their Rabb”… Be careful, the curse of Allah is upon the wrongdoers (wronging one’s self and falling far from one’s essential reality as a result of this). (A.Hulusi)

Who doth more wrong than those who forge a lie against Allah. They will be brought before their Lord, and the witnesses will say, “These are the ones who lied against their Lord! Behold! the Curse of Allah is on those who do wrong!- (A.Yusuf Ali)

Ve men azlemu mimmeniftera alAllahi keziba Who can do a greater wrong than the one who slanders against Allah? ulaike yu’radune ala Rabbihim They will be presented to their Rabb! They will sure be hold accountable.

ve yekulul eshadu haulailleziyne kezebu ala Rabbihim And the witnesses will say, “These are the ones who lied against their Rabb” Who are these witnesses. Eshad, according to Ibn Abbas the prophets which Qur’an verifies it in several other verses.

Ve yevme neb’asu min kulli ummetin shehiyde.. (Nahl/84) That day when all people are resurrected, every community will have a witness. They will give news in front of Allah which one stayed loyal to celestial signs and which are not.

ela la’netullahi alez zalimiyn; Behold! the Curse of Allah is on those who do wrong! Here the curse is astrangement. Those who distance themselves from Allah, surely Allah also keep them away from Himself.

19-) Elleziyne yesuddune an sebiylillahi ve yebguneha ‘iveca* ve hum Bil ahireti hum kafirun;

They prevent from the way of Allah and seek to skew (the right path)… They are the very ones who deny their eternal life to come! (A.Hulusi)

“Those who would hinder (men) from the path of Allah and would seek in it something crooked: these were they who denied the Hereafter!” (A.Yusuf Ali)

Elleziyne yesuddune an sebiylillahi ve yebguneha ‘iveca They prevent from the way of Allah and seek to skew the right path. People who twist the meanings of verses are the target of this verse. ve hum Bil ahireti hum kafirun; these were they who denied the Hereafter!

This is the important point. All negative behaviours a person has, exists because of lack of faith and because of his weakness. Because a person can only act irresponsible if he doesn’t have faith that he will pay the price.

20-) Ulaike lem yekunu mu’ciziyne fiyl Ardi ve ma kane lehum min dunillahi min evliya’* yudaafu lehumul azab* ma kanu yestetiy’unes sem’a ve ma kanu yubsirun;

They were not rendering Allah powerless on earth (they cannot render the sunnatullah obsolete; everyone will certainly live the consequences of their deeds)… They have no guardian besides Allah either… Their suffering will be multiplied… For they could not perceive and evaluate with insight. (A.Hulusi)

They will not escape in earth, nor have they protectors besides Allah. Their chastisement will be doubled! They could not hear, nor they could see! (A.Yusuf Ali)

Ulaike lem yekunu mu’ciziyne fiyl Ardi They will not escape in earth. Or in alternate meaning, they might think they escaped on earth but they cannot escape responsibility in afterlife, they cannot escape punishment in afterlife.

ve ma kane lehum min dunillahi min evliya’* nor have they protectors besides Allah. yudaafu lehumul azab* Their chastisement will be doubled ma kanu yestetiy’unes sem’a ve ma kanu yubsirun The reason of their punishment; They could not hear, nor they could see! They insisted on seeing or hearing the truth. The blindness of mind, deafness of heart these are the real punishments. You cannot find a worse fate on earth than this.

21-) Ulaikelleziyne hasiru enfusehum ve dalle anhum ma kanu yefterun;

They are the ones who have put their own selves into loss! And lost from them are the things they invent (the deities/gods they assumed existed). (A.Hulusi)

They are the ones who have lost their own souls: and the (fancies) they forged have left them in the lurch! (A.Yusuf Ali)

Ulaikelleziyne hasiru enfusehum they are the ones who have put their own selves into loss! ve dalle anhum ma kanu yefterun And lost from them are the things they invent. All kinds of half deities, superstitions, all sorts of vain thoughts that drain peoples spiritual power and energy. All things that they forged for beliefs. Why? Because they are all lies. They deplete people and don’t show when needed. And yet you think they have powers, they don’t.

22-) La cerame ennehum fiyl ahireti humul ahserun;

The truth is they will be the ones in the greatest loss in the eternal life to come. (A.Hulusi)

Without a doubt, these are the very ones who will lose most in the Hereafter! (A.Yusuf Ali)

La cerame ennehum fiyl ahireti humul ahserun Without a doubt, these are the very ones who will lose most in the Hereafter!

23-) Innelleziyne amenu ve amilus salihati ve ahbetu ila Rabbihim, ulaike ashabul cenneti, hum fiyha halidun;

Indeed, those who believe and do the deeds required by their faith and who are obedient and in awe of their Rabb, they are the people of Paradise! They will abide therein eternally. (A.Hulusi)

But those who believe and work righteousness, and humble themselves before their Lord,- They will be companions of the Gardens, to dwell therein for aye! (A.Yusuf Ali)

Innelleziyne amenu ve amilus salihati ve ahbetu ila Rabbihim, ulaike ashabul cenneti, But those who believe and work righteousness, and humble themselves before their LordThey will be companions of the Gardens hum fiyha halidun to dwell therein for eternity!

24-) Meselul feriykayni kel a’ma vel esammi vel basiyri ves semiy’i, hel yesteviyani mesela* efela tezekkerun;

The example of these two groups is like the difference between those who are blind and deaf and those who can see and perceive! Can they be equal? Do you still not remember? (A.Hulusi)

These two kinds (of men) may be compared to the blind and deaf, and those who can see and hear well. Are they equal when compared? Will ye not then take heed? (A.Yusuf Ali)

Meselul feriykayni kel a’ma vel esammi vel basiyri ves semiy’i The example of these two groups is like the difference between those who are blind and deaf and those who can see and perceive! Two types of people, two distinct lifestyle. We are told that the difference is like this. hel yesteviyani mesela* efela tezekkerun Are they equal when compared? Will you not then take heed? Can a person who take meaning from Allah in his existence be the same with the one who tries to move Allah out of his life? Can a life be thought without Allah. And since these two lives are sure to be different on earth, why would they be treated equal in afterlife?

We wish from our Rabb an afterlife and fate that ends with salvation and happiness.

“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.

“Esselamu aleykum.