TAFSİR LESSONS YUNUS (01-20)(67)

“EuzuBillahiminesheytanirracim”

“BismillahirRahmanirRahiym”

Rabbishrah liy sadriy;

Ve yessirliy emriy;

Vahlul ukdeten min lisaniy;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 “BismillahirRahmanirRahiym”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

All deniers took four attitude against Islams revelations.

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

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

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

4-Last phase is torture and murder.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1-Flame based fire, as in classical fire.

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

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

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

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

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

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

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

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

-O Abu Zer, where did the sun go?

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

-Abu Zer, Sun went to prostrate.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Because Allah is Rahiym. Most Merciful.

Because Allah is Rahman. Created the concept of Mercy.

Because Allah is Gaffar. Most Forgiving.

Because Allah is Vedud, Loves Most and Beloved Most.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

There are two distinct objections here to two different circles.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Vahdet was natural, tefrika was synthetic.

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

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

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

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

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

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

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

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

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

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

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

“Esselamu aleykum.