TAFSİR LESSONS YUNUS (21-46)(68)

“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.