“EuzuBillahiminesheytanirracim”
“BismillahirRahmanirRahiym”
Dear Qur’an friends, in our previous lesson we reached the 150th verse of Araf chapter. Those verses which arrived at the second halşf of the Mecca era, inform us about the path that leads the muslim sons of Israel to becoming Jewminded people. One of the puncture points was the incident when the sons of Israel who recently broke the chains of Pharaoh and freed themselves but right after that trying to worship one of the deities of that tyrant community, a cow. And we saw the reaction of Moses against this deviation.
They weren’t worshipping a cow for just for it is though. Since in Egypt, cow represents Apis Bull. But they weren’t worshipping that either. With Tora words it was like that. “Egypt was a beautiful and magnificent cow.” So by proxy they were worshipping the Egypt that they were in envious for.
Qur’an even for the cost of honor and freedom rejects that kind of land-bound, to the commitment to dirt.
So naturally after the return of Moses from mount Tur with the revelations, there was this horrible scene. The first reaction of his was to his brother whom he left as his successor. When he learnt that Aaron wasn’t involved in this in fact they were thinking of lynching if he would insisted more the prevent this, even killing him, this time Moses would say these directly to Allah…
Kale Rabbigfirliy ve liehiy ve edhilna fiy rahmetiKE ve ENTE Erhamur Rahiymiyn; Moses prayed: “O my Lord! forgive me and my brother! admit us to Thy mercy! for Thou art the Most Merciful of those who show mercy!”
Here we see that the prophet was teaching people how they should react, to whom and where should they turn in their last attempt, by their last chance.
152-) Innelleziynet tehazul icle seyenaluhum gadabun min Rabbihim ve zilletun fiyl hayatid dunya* ve kezalike neczil mufteriyn;
Indeed, those who took the calf (as god) will receive the wrath of their Rabb and debasement in the worldly life… Thus We recompense the slanderers. (A.Hulusi)
Those who took the calf (for worship) will indeed be overwhelmed with wrath from their Lord, and with shame in this life: thus do We recompense those who invent (falsehoods). (A.Yusuf Ali)
Innelleziynet tehazul icle (Moses saying this to Aaron) Indeed, those who took the calf as god seyenaluhum gadabun min Rabbihim ve zilletun fiyl hayatid dunya will receive the wrath of their Rabb and debasement in the worldly life.
I believe here Qur’an directly transfers these from Prophet Moses mouth. This should be the reference since it is connected with the situation above. Although there’s no direct religious reference I believe this was Moses statement there. Of course it wasn’t about shirqing either, also about making a statment for a community so honorless that they worship to their enemies. That’s because it is said;
seyenaluhum gadabun min Rabbihim will receive the wrath of their Rabb. This is the consequence of violating Allah’s right. That’s it. But their shirq. Not only they violated their Allah’s rights they also violated their own honor as well. They were worshipping their enemies deities, to Egypt. They were taking gods from a community which made the biggest oppression, tyranny and genocide to them.
Not only this was a crime by itself, it’s also a crime done to themselves, to their own dignity and honor. That’s why this part of the verse have two sections, and the second part reveals this. ve zilletun fiyl hayatid dunya. Debasement in the worldly life.
With begging your pardon there’s a translation of Cemil Meric came in front of my eyes. Such a spot on picture to describe the behaviours of sons of Israel who fell to the illness of worshipping their enemies gods. A stupid servant that drinks his masters dirt for cure.
Harsh but also a mind carving picture indeed. This was the Jewish syndrome that those people fell into. Can Allah give people a worse fate than that? ve kezalike neczil mufteriyn Thus We recompense the slanderers.
153-) Velleziyne amilus seyyiati summe tabu min ba’diha ve amenu* inne Rabbeke min ba’diha le Gafurun Rahiym;
But there are some who became regretful after their misdeeds and repented, and they believed… Indeed, your Rabb, thereafter, is the Ghafur, the Rahim. (A.Hulusi)
But those who do wrong but repent thereafter and (truly) believe,- verily thy Lord is thereafter Oft-Forgiving, Most Merciful. (A.Yusuf Ali)
Velleziyne amilus seyyiati summe tabu min ba’diha ve amenu But those who do wrong but repent thereafter and truly believe… Here the word amenu can be translated as with trust. Since the faith mentioned here is an honest and trust based one. Otherwise it wouldn’t be faith anyway. One cannot say, “I put my faith in you but I don’t trust you.” No, this is a conflicted faith, unlike the one explained in this verse.
My Rabb, I believed you but I trust that one. Such a faith shouldn’t exist but there are millions of them around even today. So the faith here should be taken with trust.
But those who do wrong but repent thereafter and truly believe inne Rabbeke min ba’diha le Gafurun Rahiym verily your Lord is thereafter Oft-Forgiving, Most Merciful. As you can see there’s no wiping them all out. Even the degree of the sin is such in high level, I have the power of forgiving says our Rabb. Just don’t insist on that crime.
One side the horrific nature of the sin, the greatest of all dishonesty, and the other side the greatest of mercy from Allah. No ungratefulness is bigger that Allah’s mercy. No sin is unforgivable in Allah’s domain. No rebellion is greater that Allah’s forgiveness.
That’s it. Allah’s say,” Come, I saved you. You blasphemed but come anyway, I still save you. I did you good but you betrayed me, both yourselves and me. But don’t insist on that so I can do good to you again with my mercy.” This is Allah, informing us about Himself with his own words.
154-) Ve lemma sekete am Musel gadabu ahazel elvah* ve fiy nushatiha huden ve rahmetun lilleziyne hum liRabbihim yerhebun;
When Moses’ anger subsided he took the tablets… In that inscribed text, there is guidance (comprehension of the reality) and grace from their Rabb, for those who fear. (A.Hulusi)
When the anger of Moses was appeased, he took up the Tablets: in the writing thereon was Guidance and Mercy for such as fear their Lord. (A.Yusuf Ali)
Ve lemma sekete am Musel gadabu ahazel elvah When Moses’ anger subsided he took the tablets. The incident continues to unravel via storytelling method. Qur’an continues to give us notes from the scene.
When Moses’ anger subsided he took the tablets. ve fiy nushatiha huden ve rahmetun lilleziyne hum liRabbihim yerhebun In that inscribed text, there is guidance and grace from their Rabb, for those who fear. How has Allah showed mercy? Revelations, teachings are Allah’s mercy. So the verse above that ends with le Gafurun Rahiym; Allah is Oftenly Forgiving and Most Merciful. If that phrase doesn’t fit your logic, if you still ask how can we recieve Allah’s mercy, this is the way. These verses are the exact mercy of Allah.
That’s how this works. Allah talks to people via these teachings. That’s how we become important. Allah shows us the entire picture, makes us realize the truth and false and then we choose the path of sense. This is how we recieve Allah’s mercy. And here the biggest mercy of all is pointed out. The words of Allah.
155-) Vahtare Musa kavmehu seb’iyne raculen limiykatiNA* felemma ehazethumur recfetu kale Rabbi lev shi’te ehlektehum min kablu ve iyyaye, etuhlikuna Bi ma feales sufehau minna* in hiye illa fitnetuKE, tudillu Biha men teshau ve tehdiy men tesha’ ENTE Veliyyuna fagfir lena verhamna ve ENTE hayrul Gafiriyn;
Moses chose seventy men among his people to go to the appointed place to repent… When a severe earthquake seized them, (Moses) said, “My Rabb… Had You willed, You could have destroyed both them and I (for covering the reality) before! Will You destroy us now for the actions of the foolish (limited in intellect) among us? This is only your provocation (trial) with which You lead astray whom You will and guide whom You will… You are our Waliyy (guardian). Forgive us and bestow Your grace upon us… You are the best of forgivers.” (A.Hulusi)
And Moses chose seventy of his people for Our place of meeting: when they were seized with violent quaking, he prayed: “O my Lord! if it had been Thy will Thou couldst have destroyed, long before, both them and me: wouldst Thou destroy us for the deeds of the foolish ones among us? this is no more than Thy trial: by it Thou causest whom Thou wilt stray, and Thou leadest whom Thou wilt into the right path. Thou art our Protector: so forgive us and give us Thy mercy; for Thou art the Best of those who forgive. (A.Yusuf Ali)
Vahtare Musa kavmehu seb’iyne raculen limiykatiNA* felemma ehazethumur recfetu kale Rabbi lev shi’te ehlektehum min kablu ve iyyaye And Moses chose seventy of his people for Our place of meeting.
There are several additional detail of this part of the story. They might be mentioned in other sections of Qur’an but not particularly here. If you ask why, because Qur’an isn’t a history book, it doesn’t have or need a chronological sense.
And here the details aren’t given for what that 70 people had done, we learnt that one in a different section in Qur’an. Ve iz kultum ya musa len nu’mine leke hatta nerallahe cehraten.. (Baqarah/55) Once you said; “O Moses. Unless we see Allah, the one who sent you those messages with our own eyes openly, we won’t believe you.” These people who said that were the 70 people mentioned here. This was their deviation. They were like racing their sins against Allah’s mercy. This was the incident that is mentioned here.
felemma ehazethumur recfetu What happened when they had said that? A violent quake seized them. kale Rabbi lev shi’te ehlektehum min kablu ve iyyaye Moses said, “O Rabb.” Praying to Allah again. What else he could do, whom else he can ask for help? If it had been Your will You could have destroyed, long before, both them and me: would You destroy us for the deeds of the foolish ones among us?
Interesting. He hadn’t commit and sin or crime and yet he felt the responsibility. Felenes’elennelleziyne ursile ileyhim velenes’elennel murseliyn; (A’raf/6) Word be upon you that we will ask about you from the messangers we had sent you. “Did you do your duties?” We shall ask them. And we shall ask the communities they were sent to, “Did he do his duties over you?”
That’s why the prophethood was the heaviest burden on earth. It’s like a mountain over their shoulders. This was the reason of that responsibility feeling.
Racfe here has the both meanings of physical quake and a loud tremble. Highly possible that indicates a potantial volcanic activity. But we shouldn’t also rule out the spiritual reflection, the quake of hearts, a motion that calls for regret. It’s like suddenly you feel and say to yourselves, “What have I done? How could I rebelled like that? How could I do that against Allah.” This was also the volcano of regret. So in this sense it has two faces of that incident.
etuhlikuna Bi ma feales sufehau minna Yes, every sane person asks when people sees that scale of disaster. “Would you destroy us for the deeds of the foolish ones among us?”
What do you think? I’ll just stop for a minute so that the impact of those words might reflect on your souls. “My Rabb, my Allah. Would you destroy us because of the fools among us?” Every sane person asks this question when they faces a catastrophic disaster. A pray with fear. It’s like repentance becoming an inner earthquake.
in hiye illa fitnetuK this is no more than Your trial tudillu Biha men teshau ve tehdiy men tesha’ You lead astray whom You will and guide whom You will. Some disasters raise the denial among people and for some they raise the faith. In other words, a calamity like these becomes eternal disaster for some and eternal happiness for others.
That’s why these wonderful expressions not only valid for Moses era but accountable for every time and grounds and naturally reminds us the eternal laws of humanity.
ENTE Veliyyuna Moses continues here. “You are our Guardian.” fagfir lena verhamna ve ENTE hayrul Gafiriyn; “Forgive us and bestow Your grace upon us… You are the best of forgivers.” Why? Because you don’t mock us with your mercy. Rubbing our faces with every possibility. Because you forgive one times, thousand times but when we come to you with thousand and one times asking for your mercy, you don’t say, “Again?” to us. That’s why you, my Allah is the best of forgivers.
Many can forgive. People are also capable of forgiveness. But none can forgive like Allah. Because people when they forgive, they remind us constantly, forgive but take advantage. They forgive maybe twice or three times but when done fourth it becomes a crime and they make us pay the first three times as well. But not you my Allah, you forgive without count and never scold us by saying, again.
156-) Vektub lena fiy hazihid dunya haseneten ve fiyl ahireti inna hudna ileyKE, kale azabiy usiybu Bihi men esha’* ve rahmetiY vesiat kulle shey’* feseektubuha lilleziyne yettekune ve yu’tunez Zekate velleziyne hum Bi ayatina yu’minun;
“And decree good things for us both in this world and the eternal life to come… Indeed, we have turned to You”… He said, “I afflict whom I will with My wrath… My grace encompasses all things! I will decree it for those who protect themselves, who give alms, and who believe in the reality, in Our signs.” (A.Hulusi)
“And ordain for us that which is good, in this life and in the Hereafter: for we have turned unto Thee.” He said: “I afflict on whom I will; but My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and pay Zakat, and those who believe in Our signs;- (A.Yusuf Ali)
Vektub lena fiy hazihid dunya haseneten ve fiyl ahireti inna hudna ileyKE, “And decree good things for us both in this world and the eternal life to come.” These are our requests, accept them from us. Vektub lena fiy hazihid dunya haseneten ve fiyl ahireti give us good things for us both in this world and the eternal life to come. inna hudna ileyK Indeed, we have turned to You.
kale azabiy usiybu Bihi men esha’* ve rahmetiY vesiat kulle shey’ (We accept the answer you give us. And Allah answered like this to them) I afflict whom I will with My wrath… My grace encompasses all things.
Elhamdulillah. We heard and we believed o Rabb. Have you willed, you may crush us with your wrath. You have the power to afflict us with your wrath. We believe it as we believe you. But we also believe that your grace encompasses all things.
Moses, he wasn’t praying for himself, he was praying for the foolish around him. Just like a shephard carrying a sheep with a broken leg. He also prayed for those who cannot walk. Better yet, he was praying for those who sleep on the path, give up walking, sell the mission and those who were tricked by the temptations of earthly life. All prophet shouldered the left behinds of his communities. Just like our prophet Muhammad. Because every prophet is also an imam.
Imam comes from the root of Um, mother. So every prophet were like their communities mother and like mother they embrace their community with mothers effection.
Community, ummet also comes from the same root. Because like prophets communities are like imams and mothers. They are the mothers of other socities. They embrace them in the name of faith. May Allah put this community as the mother of humanity.
feseektubuha lilleziyne yettekune ve yu’tunez Zekate velleziyne hum Bi ayatina yu’minun I will decree it for those who protect themselves, who give alms, and who believe in the reality, in Our signs. Those who protect themselves and pay the price for becoming pure and elevated.
So why do I bring this translation on the table. Where in the text is a writing about paying the price to become pure?
Where is it indeed? Ez zekat. ve yu’tunez Zekate I didn’t translated this part as they give alms. That would be an easy translation, plain and simple but not accurate. Just giving alms expression cannot truly translate the effect here. Remember these verses arrived in Mecca, years before the Hejira. So what alms are we talking about here. Giving alms, this expression shouldn’t be taken as the purpose but as the mean. It’s the target which matters here the most. Because alms is the thing that is targeted and it’s not only be given from money and simple materials.
Zekah, is the price one should pay to purify himself. For some it comes from money, sometimes from life, sometimes from children or time but mostly it’s from the most precious things one should hold the dearest.
That’s why the real meaning here is about paying the right price to be pure and elevated. The root of the word isn’t economical but ethical. Comes from the word multiplying, added. It also has the meaning of salah in literact, meaning salvation, redemption, goodness and beauty.
This is the purpose meaning. This was the part we should unzip the word and have its full potential. Qur’an by its nature uses these forms of zipped words, in order to fully understand their meanings we should unzip them. And when we unzip the expression ve yu’tunez Zekate it comes with the meaning of price that has to paid in order to be and stay pure.
[Additional Info: The Truth of Zekah;
This communities alms are taken as tax from the profit, this is wrong. No matter which book interprets this, it would be wrong. Zekah is a taz from the possession, not profit. What if you cannot profit, what would be the tax of the poor, who will give it then?
A man builds a skyscraper and says, “This has no alms for it.” What then? I ask “Is it yours?” he replies “It’s mine”. So, you are obligated for zekah. “But we haven’t got profitted from it.” It’s from the belongings, not from the profit the zekah processes. Whatever you have, zekah is on them. (M. Okuyan)
O humans, you have the obligation of alms from every part of you. Alms of heart is thinking about Allah’s magnificence and glory. Alms of eyes are looking for the lessons of universe and closing them to any sins. Alms of earts are listening things worthy of things that lead you to salvation and alms of mouth is about talking things worthy of Allah. Alms of hands is pulling them from sins and opening them to good deeds. And alsm of feet is to go where the heart leads you in the name of good for the faiths salvation. (I. Gazali-Arifler Yolu/46)]
157-) Elleziyne yettebi’uner Rasulen Nebiyyel Ummiyyelleziy yecidunehu mektuben ‘indehum fitTevrati vel’ Inciyl* ye’muruhum Bil ma’rufi ve yenhahum anil munkeri ve yuhillu lehumut tayyibati ve yuharrimu aleyhimul habaise ve yeda’u anhum israhum vel aglalelletiy kanet aleyhim* felleziyne amenu Bihi ve azzeruhu ve nasaruhu vettebeunNuralleziy unzile me’ahu, ulaike humul muflihun;
Those who follow the Rasul, the Ummi (unlettered) Nabi (whose natural disposition has not been corrupted and original purity is preserved) who has been stated in the Torah and the Gospel in their hands… He orders what is favorable (positive) according to Allah and forbids what is unfavorable (negative) he makes the clean things lawful and prohibits the filthy and ugly things, he relieves them of the heavy burdens on their backs and unshackles them from their chains (the ties preventing them from turning to Allah)… Those who believe in him, respect (support) him, help him and follow the Nur (Quran) that has been revealed to him, they are the ones who will attain liberation! (A.Hulusi)
“Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the Law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honor him, help him, and follow the Light which is sent down with him,- it is they who will prosper.” (A.Yusuf Ali)
Elleziyne yettebi’uner Rasulen Nebiyyel Ummiyy Those who follow the messenger, the unlettered Prophet. The qualities continue to be explained. What features do the people possess in order to recieve Allah’s mercy.
The expression en nebiyyel ummiyy only comes with these two verses in Qur’an. This one and the next. Ummiyy is a referece to Umm as in it belongs to mother but the last “y” is a mystery. In its core meaning it is, pure as a mothersbirth, uncorrupted, untouched, head and heart are free from the trach of other cultures oppression. Like I said we stumble upon this expression in two occasions in Qur’an. Here it might have both meanings though.
1-Not among the people of the book. It’s an expression to seperate the people of the book from others so the others are described as ummiyy.
2-Second expression is more likely since it describes people with no reading and writing. But in Baqarah 78 and 79, there were people who were considered as ummiyy even they wrote with their hands so the situation isn’t about simple reading and writing either. Both uses aside if this expression is used to describe Rasulallah it always has the same meaning, the one I talked above, pure, clean and untouched by other cultures.
elleziy yecidunehu mektuben ‘indehum fitTevrati vel’ Inciyl* whom they find mentioned in their own (scriptures),- in the Law and the Gospel ye’muruhum Bil ma’rufi ve yenhahum anil munkeri;- for he commands them what is just and forbids them what is evil;
Here the ye’muruhuım isn’t actually a commanding but an invitation. It can be translated as this. He advises them the good and forbids (warns) them from evil.
ve yuhillu lehumut tayyibati ve yuharrimu aleyhimul habaise he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure). Attributes of the Rasul.
Tayyibat and habais words include all things good beautiful, clean for tayyibat and the opposite for habais.
The question of what’s Rasulallah’s authority on defining these things, where can we draw the line, it’s not a modern question. It has been asked until the beginnings of Islamic history as one of the biggest problem. I’m not going to dwell on that law area right right now. I believe this particular question deserves its own lecture and lesson.
Defining of tayyibat and habais, we see the signs that the prophet of the first revelations as well as the first community were effected from the cultural parts of that area. In his book, Imam Shafi indicates that Ebbe’hu as in hyena’s are carnivores not herbivores. But despite that Rasulallah didn’t say anything about that since the people of that area were oftenly consuming this predetors meat. So at that point the lines of tayyibat and habais took a piece of historical and conjectural turn.
ve yeda’u anhum israhum vel aglalelletiy kanet aleyhim This is incredible too. What is the duty of prophet, why had they arrived for? This question also valid for the heirs of prophets. This is their duty too. He releases them from their heavy burdens and from the yokes that are upon them. Here.
vel aglalelletiy kanet aleyhim releases them from the yokes that are upon them. Aglal actually means slave chain. Prophets were freedom fighters. The first part of the expression, “He releases them from their heavy burdens” is a reference to all the additions that were done to religion. Things that were actually free but were restricted later by the hands of men. The lines of religions shall be taken back to the lines that Allah pointed out.
felleziyne amenu Bihi ve azzeruhu ve nasaruhu vettebeunNuralleziy unzile me’ah So it is those who believe in him, honor him, help him, and follow the Light which is sent down with him. Until this point the duties of prophet was counted. Not the believers duties are given. First, believing him.
felleziyne amenu Bihi ve azzeruhu of course it also content everything that is sent to them. ve azzeruhu ve nasaruhu honor him, help him, second and third duties azzezuhu honoring him ve nasaruhu and helping him.
Yes, those who claim to follow the prophet later chained to give salavat all their lives. But the truth is salavat isn’t just a verbal expression, it’s given clearly in Qur’an.
InnAllahe ve MelaiketeHU yusallune alen Nebiyy.. (Ahzab/56) Allah and the angels make “salat” to Nebi, (not read salat)
It’s an action. As a verb it arrives as yusallun. But throughout the generations we dwindled it to the cheapest form.
Allah and angels support the prophet they back him up. Multiplying his power. O believers, this is the meaning of help the prophet. But we took the help to verbal level. This is the message here. It’s not the translation of salavat words, it’s the translation of ve nasarahu, supporting him, helping him.
vettebeunNuralleziy unzile me’ahu and follow the Light which is sent down with him. ulaike humul muflihun; it is they who will prosper.
158-) Kul ya eyyuhenNasu inniy Rasulullahi ileykum cemiy’anilleziy leHU mulkus Semavati vel Ard* la ilahe illa HUve yuhyiy ve yumiyt* fe aminu Billahi ve Rasulihin Nebiyyil Ummiyyilleziy yu’minu Billahi ve kelimatiHI vettebi’uhu leallekum tehtedun;
Say, “O people… I am indeed a Rasul of Allah who has come to you all… To HU belongs the sovereignty of the heavens and the earth! There is no god (deity) only HU! He gives life and causes death! So believe in Allah, whose Names comprise the essence of your being, and his Rasul, the Ummi (unlettered) Nabi, who believes in Allah, the essence of his self, and what He disclosed… Follow him so that you may be lead to the reality.” (A.Hulusi)
Say: “O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He that giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His Words: follow him that (so) ye may be guided.” (A.Yusuf Ali)
Kul ya eyyuhenNasu inniy Rasulullahi ileykum cemiy’a Say: “O men! I am sent unto you all, as the Messenger of Allah. This is one of the prime examples that Rasulallah not only sent to the region of Arabic domain but to entire humanity. Ileykum cemiy’a… “To all” not “to some”.
elleziy leHU mulkus Semavati vel Ard That’s not the reason you should help me, that’s not the reason you should respect me. The real reason why you should help me and respect me is Him. And this is His feature. elleziy leHU mulkus Semavati vel Ard To Him belongs the sovereignty of the heavens and the earth! Because I didn’t come on my own. Allah sent me.
la ilahe illa HUve There is no god (deity) only HU! yuhyiy ve yumiyt He gives life and causes death! fe aminu Billahi ve Rasulihin Nebiyyil Ummiyyilleziy yu’minu Billahi ve kelimatiHI So believe in Allah and His Messenger, the Unlettered Prophet, who believes in Allah and His Words. Before you, prophets believed. So they don’t call you to themselves, they call you to what they too believe.
This is important, prophets never called to themselves. That’s why prophets were guides. They didn’t have claims that they were the destination, they were the means, the guides. They walked with those who followed them and reached the real destination which includes paradise.
vettebi’uhu leallekum tehtedun follow him so that you may be guided.
159-) Ve min kavmi Musa ummetun yehdune Bil Hakki ve Bihi ya’dilun;
There is a group among the people of Moses who informs the reality based on the Truth, and as the requirement of living the reality, performs all things duly and justly! (A.Hulusi)
Of the people of Moses there is a section who guide and do justice in the light of truth. (A.Yusuf Ali)
Ve min kavmi Musa ummetun yehdune Bil Hakki ve Bihi ya’dilun Of the people of Moses there is a section who guide and do justice in the light of truth. A new passage.
You noticed the distinct style, right? Dear Qur’an friends, let’s think on that. Of the people of Moses there is a section who guide and do justice in the light of truth. These words should really be thought on for hours, every single one of them. Unfortunately we have limited time.
But from this verse we understand this. Qur’an in its thought systematic, doesn’t wipe everyone. As you can see here, there’s a seperation. It doesn’t take all the people behind Moses and throws them in the garbage bag. No, the good shall always be seperated. We notice that. The good is accommodated but bad criticited. Good shall be rewarded because it teaches, so you shall behave as such.
160-) Ve katta’na humusnetey ashrete esbatan umema* ve evhayna ila Musa izisteskahu kavmuhu enidrib Bi asakel hacer* fenbeceset minhusneta ashrete ayna* kad alime kullu unasin meshrabehum* ve zallelna aleyhimul gamame ve enzelna aleyhimul menne vesselva* kulu min tayyibati ma razaknakum* ve ma zalemuna ve lakin kanu enfusehum yazlimun;
We have divided them into twelve communities… And We inspired Moses, when his people asked for water from him, “Strike the stone with your staff (by integrating the staff with the forces within your essence)”… and there gushed forth twelve springs… Every group of people knew their way (their drinking place). And We shaded them with clouds and disclosed for them manna (power) and quails… (We said) “Eat from the clean and pure things with which We have provided you”… They did not do wrong to Us, but they wronged their own selves. (A.Hulusi)
We divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: “Strike the rock with thy staff”: out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): “Eat of the good things We have provided for you”: (but they rebelled); to Us they did no harm, but they harmed their own souls. (A.Yusuf Ali)
Ve katta’na humusnetey ashrete esbatan umema We divided them into twelve tribes. With skips, we encounted another historical indident. 3000 thousand years ago, 1000 B.C. and Qur’an delivers it like yesterday. Why, because there’s a great advice that we should learn here. I will remind it at the end of our lesson.
We divided them into twelve tribes. ve evhayna ila Musa izisteskahu kavmuhu enidrib Bi asakel hacer We directed Moses by inspiration, when his (thirsty) people asked him for water. fenbeceset minhusneta ashrete ayna* kad alime kullu unasin meshrabehum “Strike the rock with your staff”: out of it there gushed forth twelve springs: Each group knew its own place for water.
We understood now the expression esbatan umemen. Esbatan is tribe, we knew that. Groups of people in specific ethnic root. But the more explanatory word arrives next to it, umemen. Umem is the plural form of group. Althouth it has the same meaning as the previous one, this doesn’t include bloodline. It’s as this. They were still in the same community but they were grouping among themselves. Saying things like we don’t drink from where they drink. That’s why 12 springs where given to them. This is like forming gangs within a community. You see how far this becoming jewminded situation goes. It’s the subtext of this verse actually.
ve zallelna aleyhimul gamame ve enzelna aleyhimul menne vesselva We gave them the shade of clouds, and sent down to them manna and quails. Actually here instead of literal translation of sent down the manna and quails, we can say “treated them with.” Because “enzela” means the things that the guests are treated with and Nuzul means the treat table. Allah had treated them with menne and selva.
We had looked over in details about menne and selva. You remember. Menn, in Tora is translated as coriander seed. It also gives details. When they woke up, sons of Israel found the layer of desert as a thin coriander seed. They were gathering them and make bread and butter. This is the treat of Allah. This is menn.
Selva in literal meaning is fun. The things they people used to enjoy themselves.
Translators from the records say this means quail. But there are two layers here. Menn is the main course and Selva is the appetites, cookies.
All in all, the things people have no touch or care but grow out as sustenance are called menn. These were too the blessings of Allah. They had no control, touch or care over them but they were treated with these sustenances.
kulu min tayyibati ma razaknakum* We said “Eat from the clean and pure things with which We have provided you” ve ma zalemuna ve lakin kanu enfusehum yazlimun They did not do wrong to Us, but they wronged their own selves.
They wronged. To whom? Allah neither have interests over the orders and restrictions over men not He gets any harm from their transgressions. The people who wrong can only harm themselves. This is the last sentence of this verse to sons of Israel who fell to becoming jewminded. Showing us also that how they became like this.
161-) Ve iz kiyle lehumuskunu hazihil karyete ve kulu minha haysu shi’tum ve kulu hittatun vedhulul babe succeden nagfir lekum hatiy’atikum* seneziydul muhsiniyn;
And (mention) when it was said to them, “Dwell in this city and eat from it wherever you will… Say, ‘Forgive us’ and enter through its gate by experiencing the meaning of prostration, so that We may forgive your mistakes… We will increase it even more for the doers of good.” (A.Hulusi)
And remember it was said to them: “Dwell in this town and eat therein as ye wish, but say the word of humility and enter the gate in a posture of humility: We shall forgive you your faults; We shall increase (the portion of) those who do good.” (A.Yusuf Ali)
Ve iz kiyle lehumuskunu hazihil karyete And remember it was said to them: “Dwell in this town ve kulu minha haysu shi’tum and eat therein as you wish.”
Dwell in this town. It should be the lands where Palastine is now. In prophet Josephs time they had left their lands and came to Egypt because they were seeing these lands low. But now they took the order. Allah said, “Go back to Jacob’s lands, your grandfathers lands, dwell in there and eat therein as you wish.”
ve kulu hittatun vedhulul babe succeden but say the word of humility and enter the gate in a posture of humility: vedhulul babe succeden enter the gate with your most humble behaviours.
nagfir lekum hatiy’atikum* seneziydul muhsiniyn; yes, this “Hata” can be used with both meanings. One, fault. hatiy’atikum* seneziydul muhsiniyn We shall forgive you your faults. But taking the meaning as simple faults cannot be accurate. “We shall forgive you your intentional transgressions.” When your intentions are bad like your actions, it’s called “Hata”. Aht is somethin else, it’s having good intentions but unable to reflect it properly. Common verbal mistake there.
..Rabbena la tuahizna in nesiyna ev ahta’na.. (Baqarah/286) This is the example for the second meanings. “Don’t question us for the things we have good intentions but ended up badly.” That’s why here in this verse it’s more like, We shall forgive you your intentional transgressions seneziydul muhsiniyn We will increase it even more for the doers of good.
162-) Febeddelelleziyne zalemu minhum kavlen gayrelleziy kiyle lehum feerselna aleyhim riczen mines Semai Bi ma kanu yazlimun;
Those among them who did wrong in deed, changed the words to a statement other than that which was said to them… This is why We sent down suffering from the sky as the consequence of their wrongdoing. (A.Hulusi)
But the transgressors among them changed the word from that which had been given them so we sent on them a plague from heaven. For that they repeatedly transgressed. (A.Yusuf Ali)
Febeddelelleziyne zalemu minhum kavlen gayrelleziy kiyle lehum But the transgressors among them changed the word from that which had been given them. They changed the word.
Here’s another sign of jewmindedness. Basically, it’s playing with words. You can see this sign even today. When they explain something or sharing their opinions, they still use this wordwarping. This cuts the word from its original meaning. There was a similar situation in Baqarah 104, as you remember.
..la tekulu ra’ina ve kulunzurna.. (Baqarah/104) Don’t say raina, say unzurna. As in, protect us, look after for us. Although raina has the same meaning, when you roll your tongue further to say that, it catches the meaning, you are a mere sheppard. Aisha Mother noticed this indecency. One day a group salute Rasulallah by saying, “essamu aleykum” in other words “Allah curse you.” If you don’t pay attention you cannot understand the difference between esselam and essam. But Aisha was careful and she noticed.
-O Rasulallah, why did you take their greetings? She asked.
-O Aisha, I also said back “Ve aleykum.”
It means “to you as well.” This is Rasulallah’s difference, he never did anything to humiliate the person in front of him, always doing what needed to be done. Careful and wise, but understanding at the same time. Soft and subtle for the behaviours of other people. That’s why he said, ve aleykum. There’s nothing wrong with that.
That’s why the mention of wordplaying comes in Qur’an. There is also the situation in Nisa 46, further explanations are given there about this.
feerselna aleyhim riczen mines Semai Bi ma kanu yazlimun; so we sent on them a plague from heaven. For that they repeatedly transgressed.
This historical example is about this wordplay. They were told, “Say Hippa”. Hippa means sent down, brought down in Hebrew. As in they were supposed to say “Send down your blessings, forgive us, estagfirullah.” But they said “Himpa.” One letter change and it took the meaning of “wheat.” So the sentence became “Send down wheat to us not your blessing.” This situation was in historical records as well.
163-) Ves’elhum anilkaryetilletiy kanet hadiratel bahr* iz ya’dune fiys sebti iz te’tiyhim hiytanuhum yevme sebtihim shurre’an ve yevme la yesbitune la te’tiyhim* kezalike nebluhum Bi ma kanu yefsukun;
Ask them about the town by the sea!… How they had transgressed on Sabbath (by going fishing on a Saturday)… Because the fish increased in number and revealed themselves on Sabbath but disappeared on other days! We tried them like this because they were given to transgression. (A.Hulusi)
Ask them concerning the town standing close by the sea. Behold! they transgressed in the matter of the Sabbath. For on the day of their Sabbath their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not: thus did We make a trial of them, for they were given to transgression. (A.Yusuf Ali)
Ves’elhum anilkaryetilletiy kanet hadiratel bahr This issue is connected to the passage above. The letter vav is more about the action rather than the meaning here. It’s a link between this topic and the previous one. So by the text it can also take the meaning “In other example.”
So in another example, Ves’elhum anilkaryetilletiy kanet hadiratel bahr Ask them about the town by the sea! iz ya’dune fiys sebti iz te’tiyhim hiytanuhum yevme sebtihim shurre’an ve yevme la yesbitune la te’tiyhim Behold! they transgressed in the matter of the Sabbath. For on the day of their Sabbath their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not.
In order to understand this completely, we should give some information about this. Sabbath as you know it is a day in Jewish religion fully given to worshipping, Saturday.
And how did they receive this? Allah hadn’t ordered it to begin with. They asked from the prophet a day which they can fully worship Allah and never look for daily, earthly routines. It’s a law given because of their own demands. So they demanded it and then they played with it, broke it and betrayed it. This was the day of Sabbath.
One of the biggest signs of becoming jewminded is this. Instead of following the book, it’s about finding the loopholes in the book and play with them. They were setting their nets from the friday evening, this jewish community and they were collecting them at Saturday night. They were trying to act smart against Allah. More likely they were being jewminded people against Allah.
By this explanations we are asked to pay attention to Jews tricks. Why? Because “O people of Muhammad. Don’t become like those sons of Israel who turn to become jewmindeds by doing such tricks.” Is a fair warning to us.
kezalike nebluhum Bi ma kanu yefsukun We tried them like this because they were given to transgression. This trial is set by Allah deliberately. Other days there were no fishes but they were coming only on Saturdays to those shores. This was a trial set by Allah to test them.
164-) Ve iz kalet ummetun minhum lime te’izune kavmanillahu muhlikuhum ev muazzibuhum azaben shediyda* kalu ma’ziraten ila Rabbikum ve leallehum yettekun;
And when a community among them said, “Why do you give advice to people who Allah will destroy or punish with a severe suffering?”… They said, “To be absolved from our responsibility in the sight of our Rabb; and so that perhaps they may protect themselves.” (A.Hulusi)
When some of them said: “Why do ye preach to a people whom Allah will destroy or visit with a terrible punishment?”- said the preachers:” To discharge our duty to your Lord, and perchance they may fear Him.” (A.Yusuf Ali)
Ve iz kalet ummetun minhum lime te’izune kavmanillahu muhlikuhum ev muazzibuhum azaben shediyda And when a community among them said… So, there was a group which defied this perverted people who discredited and broket he Sabbath. A group who stood against those who changed Allah’s words and played with them. So they were asked this question, “Why do you give advice to people who Allah will destroy or punish with a severe suffering?”.
kalu ma’ziraten ila Rabbikum ve leallehum yettekun They said, “To be absolved from our responsibility in the sight of our Rabb; and so that perhaps they may protect themselves.”
I believe it is understood. There are three different kinds of people. One, become rebels against Allah, become jewmindeds. Second, those who oppose them. And third, people who stay quiet and let both the quilty and the opposed do what they want. So quiet party here asks the opposing, defending the righteous group. “Why do ye preach to a people whom Allah will destroy or visit with a terrible punishment?” And they answer by saying, “To discharge our duty to your Lord, and perchance they may fear Him.”
As you see dear friends, not commiting crime or sin isn’t enough by itself. Being still against vile actions, quite against sins, watching people sin without saying anything, they are counted as partners in crime with those who rebel and sin.
165-) Felemma nesu ma zukkiru Bihi enceynelleziyne yenhevne anissui ve ahaznelleziyne zalemu Bi azabin beiysin Bima kanu yefsukun;
When they forgot the advice given to them, We saved those who tried to prevent wrongdoing, and seized the wrongdoers with a wretched suffering, because of the mistaken deeds they were doing. (A.Hulusi)
When they disregarded the warnings that had been given them, We rescued those who forbade Evil; but We visited the wrong-doers with a grievous punishment because they were given to transgression. (A.Yusuf Ali)
Felemma nesu ma zukkiru Bihi enceynelleziyne yenhevne anissui When they disregarded the warnings that had been given them, We rescued those who forbade Evil;
You see that people who stand against evil has this right. You noticed that it doesn’t say, “We rescued who remained silent against evil.” Silent ones can redeem themselves in afterlife. But opposers, defenders of right can be rescued from earthly wrath of Allah as well. That’s how the fate of three groups are. Silent ones don’t hold accountable in afterlife but they become a part of the disasters of corrupted party that they stand still and silent against. This is one.
Second one is those who stand against them, are rescued from the troubles that befall them.
ve ahaznelleziyne zalemu Bi azabin beiysin Bima kanu yefsukun but We visited the wrong-doers with a grievous punishment because they were given to transgression.
166-) Felemma atev an ma nuhu anhu kulna lehum kunu kiradeten hasiiyn;
And when they became arrogant and transgressed that which was forbidden, We said to them, “Become despised apes (creatures who live in imitation of one another, who cannot use their intellect).” (A.Hulusi)
When in their insolence they transgressed (all) prohibitions, We said to them: “Be ye apes, despised and rejected.” (A.Yusuf Ali)
Felemma atev an ma nuhu anhu kulna lehum kunu kiradeten hasiiyn And when they became arrogant and transgressed that which was forbidden, We said to them, “Become despised apes.”
Become worse than apes. A community which imitates their enemies all the way to worshipping their gods can only be defined with these words. This is bad willing by Allah. Be worse than apes.
An ape good at imitation is a good ape. But a man imitating like an ape is a low man. That’s why I choose to translate Hasiiyn here as worse than apes. Also Mujahit, one of the old translator said that they were morally and ethically became apes, not physically.
Our prophet answered a question similar to this topic ones like this. “No community had turned to physical animals ever.” So from these proofs we might assume that in general sense they morally, spiritually and by attitude sold their freedoms and honors for a bunch of nuts like apes and became low on life by this imitation.
As you know monkey hunters uses this method in Africa. They bury a pot in ground. A pot that its hole is small enough to fit a monkeys hand. They put nuts in it. When monkey comes and tries to grab a handful of nuts, its hand gets stuck. Hunter comes to grap it but it cannot think about letting the nuts go in order to get away. Because they cannot let the nuts go they lose their freedom.
So by saying be worse than apes is like become worse than creatues which sell their freedom for a handful of nuts.
167-) Ve iz teezzene Rabbuke leyeb’asenne aleyhim ila yevmil kiyameti men yesumuhum suel azab* inne Rabbeke le seriy’ul ‘ikab* ve inneHU leGafurun Rahiym;
And your Rabb has declared, He will certainly manifest those who will inflict themselves with the worst torment until Doomsday… Indeed, your Rabb is Sari’ul Iqab (instantly forms the consequences of misdeeds)… Indeed, He is the Ghafur, the Rahim. (A.Hulusi)
Behold! thy Lord did declare that He would send against them, to the Day of Judgment, those who would afflict them with grievous chastisement. Thy Lord is quick in retribution, but He is also Oft-forgiving, Most Merciful. (A.Yusuf Ali)
Ve iz teezzene Rabbuke leyeb’asenne aleyhim ila yevmil kiyameti men yesumuhum suel azab And your Rabb has declared, He will certainly manifest those who will inflict themselves with the worst torment until Doomsday.
And he actually had, right? This is a miracleous foresight. Look at the history of jewsi you see it clearly. Their history has filled with massacres after massacres even in the last century. This verse verifies the fact.
inne Rabbeke le seriy’ul ‘ikab* Your Lord is quick in retribution, ve inneHU leGafurun Rahiym but He is also Oft-forgiving, Most Merciful.
168-) Ve katta’nahum fiyl Ardi umema* minhumus salihune ve minhum dune zalik* ve belevnahum Bil hasenati vesseyyiati leallehum yerciun;
We have divided them into factions on the earth… There are some among them who are righteous (those who live according to the requirements of having faith in the reality)… And there are some among them who are of an inferior level… We have tried them with good and bad that perhaps they will turn to the reality. (A.Hulusi)
We broke them up into sections on this earth. There are among them some that are the righteous, and some that are the opposite. We have tried them with both prosperity and adversity: In order that they might turn (to Us). (A.Yusuf Ali)
Ve katta’nahum fiyl Ardi umema We have divided them into factions on the earth. Massive genocides. Assyrian, Babylon, Roman, Spanish and the last one Hitler. There have been many examples of that. They were broken to many pieces and the group in Maina was only one of them, the result of Roman genocide at 70 A.C. After that massacre they began to develop an apocaliptic literature. A thought system based on Mehdi and Messiahs. As in someone will come and rescue us. They always look like that, think like that.
minhumus salihune ve minhum dune zalik There are among them some that are the righteous, and some that are the opposite. Again we see that Qur’an refuse to wipe all of them. Again the seperation is here. The good seperates from the bad.
ve belevnahum Bil hasenati vesseyyiati leallehum yerciun We have tried them with both prosperity and adversity: In order that they might turn to Us. They were tested with both givings and takings. Why? So that they may return to themselves, to their senses. Allah indicates here that there’s no such thing as cursed tribe, clan or community. Otherwise why the need of so many tests. There’s no such thing as cursed community. There are however cursed attitude, cursed actions and cursed path.
169-) Fehalefe min ba’dihim halfun verisul Kitabe ye’huzune arada hazel edna ve yekulune seyugferulena* ve in ye’tihim aradun misluhu ye’huzuh* elem yu’haz aleyhim miysakul Kitabi en la yekulu alAllahi illel Hakka ve deresu ma fiyh* veddarul ahiretu hayrun lilleziyne yettekun* efela ta’kilun;
And following them were new generations who inherited the knowledge of the reality… They were living to attain the wealth of this base worldly life and were claiming, “We will be forgiven anyhow.” If they were offered an equal amount of worldly goods, they would have taken that too… Was a covenant not taken from them that they would not say things about Allah not based on the Truth? Did they not take a lesson from it and study what is in it? The eternal life to come is better for the protected ones… Will you not use your reason? (A.Hulusi)
After them succeeded an (evil) generation: They inherited the Book, but they chose (for themselves) the vanities of this world, saying (for excuse): “(Everything) will be forgiven us.” (Even so), if similar vanities came their way, they would (again) seize them. Was not the covenant of the Book taken from them, that they would not ascribe to Allah anything but the truth? and they study what is in the Book. But best for the righteous is the Home in the Hereafter. Will ye not understand? (A.Yusuf Ali)
Fehalefe min ba’dihim halfun verisul Kitabe ye’huzune arada hazel edna And following them were new generations who inherited the knowledge of the reality… They were living to attain the wealth of this base worldly life.
ve yekulune seyugferulena* ve in ye’tihim aradun misluhu ye’huzuh If similar vanities came their way, they would (again) seize them. They were claiming, “We will be forgiven anyhow.” This is the definition of becoming jewminded. They jumped to every opportunity of profit and in the end they always said “We will be forgiven anyhow.” Why? Because our belief is of the chosen people of Allah.”
Hard to admit but some of us even have this type of faith either. “We are a member of this community, so we are saved in advanced, no matter what we do or commit.” This is what I was talking about.
elem yu’haz aleyhim miysakul Kitabi en la yekulu alAllahi illel Hakka ve deresu ma fiyh Was a covenant not taken from them that they would not say things about Allah not based on the Truth? Did they not take a lesson from it and study what is in it?
Indeed they did but they pretended like they didn’t. It’s a reference to the passage in Tora. “No soul shall be forgiven unless they repent.” It’s a direct reference to the words of Allah.
veddarul ahiretu hayrun lilleziyne yettekun* efela ta’kilun But best for the righteous is the Home in the Hereafter. Will you not understand? efela ta’kilun
170-) Velleziyne yumessikune Bil Kitabi ve ekamus Salate, inna la nudiy’u ecral muslihiyn;
As for those who adhere to the knowledge of the reality (Book) and perform salat (prayer; experience their essence), indeed, We will not leave those who are reformed and those who reform without a reward. (A.Hulusi)
As to those who hold fast by the Book and establish regular prayer,- never shall We suffer the reward of the righteous to perish. (A.Yusuf Ali)
Velleziyne yumessikune Bil Kitabi ve ekamus Salate As to those who hold fast by the Book and establish regular prayer,
Here salat and prayer should also be taken as zekah. Remember the verse is about sons of Israel. So establishing daily prayers isn’t the case here. That’s important.
The thing is we learn from this verse that every community has its form of praying though different in style and action. And the expression of pray here is to define a much more important goal. It has that rich association.
So how can we deduce the goal here? From the language. Salat has the root of spine. “Ekimu” as a verbe means also stand up, stand straight. So in this verse the expression takes the form like this. Don’t break your form in front of Allah, stand straight. So praying here is just as a tools. But this ekimusselam expression has so rich content, giving it a straight meaning is quite the task here.
inna la nudiy’u ecral muslihiyn never shall We suffer the reward of the righteous to perish.
171-) Ve iz netaknel cebele fevkahum keennehu zulletun ve zannu ennehu vaki’un Bihim* huzu ma ateynakum Bi kuvvetin vezkuru ma fiyhi leallekum tettekun;
And (mention) when We had raised the mountain above them as if it was a canopy, and they thought it was going to fall upon them and destroy them… “Hold firmly what We have given you, reflect upon what is therein and remember it so that you may be protected.” (A.Hulusi)
When We raised the Mount over them, as if it had been a canopy, and they thought it was going to fall on them (We said): “Hold firmly to what We have given you, and bring (ever) to remembrance what is therein; perchance ye may fear Allah.” (A.Yusuf Ali)
Ve iz netaknel cebele fevkahum keennehu zulletun ve zannu ennehu vaki’un Bihim* When We raised the Mount over them, as if it had been a canopy, and they thought it was going to fall on them (We said) huzu ma ateynakum Bi kuvvetin vezkuru ma fiyhi leallekum tettekun “Hold firmly what We have given you, reflect upon what is therein and remember it so that you may be protected.”
The conclusion. Here with this verse a passage ends. After that another one will come. But these verses we have been studying so far in A’raf chapter. What’s the message to Rasulallah’s Mecca which has no jew in it, not a single one but all the verses were about them. What’s the significance. Because it’s prophet Moses’ Mecca. Remember every prophet has his own Mecca.
Secondly, the first believers of a community and to all those who were tortured and oppressed for their faiths. It’s about saying them, “You are not the only ones, there were communities before you too and they too paid the price for their faiths.”
Thirdly and most importantly of us, “O community of Muhammad, look how those sons of Israel who were an Islam community, who were received a prophet and took the responsibility of carrying the revelations on earth became jewminded like this. So look at them and take lessons so that you shall not betray the entrusted signs and be like them.
We seek sanctuary in Allah from all forms of becoming jewminded.
“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.”