Dear fellows, today in our lesson we begin to Baqarah chapter.
The name baqarah is mentioned in 67. and 73. verses in this sura as an incident occured in Israilian society. Baqarah means “Cow”. Hopefully we will study this incident when we get to those verses.
The time period of arrival for Baqarah, was the first two years of Hegira (Emigration). Within that time period Baqarah was almost complete. This is a subject we must pay attention all the time if we are to understand this sura. Because the society at that time, first people to meet these verses; have a high spot on the process of revelations arrival. So, to understand the meanings of these verses, we also need to know the lives, styles, demands, wishes, mistakes of those people as well as that societies construct, social expectations and the aspect of their religional features.
So for that, it holds a great importance that I should express, the time period is the first two years of Hegirah. Of course last pieces of baqarah arrived later for completion. But we can easily say that first two years held the biggest parts and soul of this sura. Even some opinions indicate about verse 281 was the last verse ever arrived in Qur’an.
If I should say a thing about the contact of this sura with previous one, I say there’s a serius connection between these two. There’s no coincidence that Baqarah comes right after Fatihah. As you already remember there’s this verse in Al-Fatihah, “İhdinas siratal mustekiym.” Show us the straight way. Guide us on this right path. As soon as we finish praying for guidance. A reply shows itself with the opening of Al-Baqarah.
“Elif lam mim zalikel kitab.” This is the Book.“Zalikel kitabu la raybe fih” This is the Book sure, without a doubt , “hudel lil muttekiyn.” in it is guidance to those who fear Allah. It is a guide. Basically you asked for a guidance from Allah in Fatihah. And Allah answered your prays and replied “Here, take this. This is the guidance you seek from me. This is the Map.”
But that isn’t the only connection between Fatihah and Baqarah. As you can also remember from our translation of last verse in Fatihah,
“gayril magdubi aleyhim ve lad dallin.”
Those whose (portion) is wrath, and who go astray. We explained the ones whose portion is wrath as Israilians who have taken the path of Jewism and for those who go astray are community of Jesus who have taken the path of Christianism.
So this aspect (also the same aspect of Ras’ul) will be revealed in Baqarah. Approximately 120 verses will tell us how the Sons of Israel took the path of Jewism. And for that explanation, we can make the assumption that Al-Baqarah acts as an index of Fatihah, even the whole Qur’an.
Since we are talking about indexing, I should say a few things about the content of this sura. The opening of Al-Baqarah begins with categorising the beliefs. 5 verses about true believers, 2 verses about infidels and 14 verses about hypocrites. So this sura reveals the true meanings of; firstly true believers and iman, secondly infidels and infidelity and then hypocrites and mischief, discord.
After these descriptions, plot moves on to the adventure of mankind. How did this 3 million years long epic journey of humanity start? We could only get this answer from Allah. And by this answer, we read and learn in Baqarah about the species called “human”. How they became individuals, the process of mastery over earth as strong minded, conscience people with Adam’s arrival and how they reached the potential of being heir to the role of “leaders on earth” all from the creation of mankind to point when we took that position.
After that words in Baqarah, it comes to Jews and set them as example about how they fell. This sequel is the backbone of this sura. The adventure of Israilians becoming Jews. And with that a message has been delivered.
“O, people of Muhammad. Be very careful since the greatest danger for you is to become Jew-minded. Like how the mission of delivering revelations was granted to Israilians, it is now granted to you, community of Muhammad. The community of Moses, betrayed this holy quest of delivering revelations. And for that they became Jews and punished with wrath. So now, you people of Muhammad. If you also betray your duty and turn your back on revelations, your portion will also be wrath and you will end up just like them.” This is the warning of this message.
Again in this sura, an attention is set to prophets, Kabe and direction for 3 celestial religions.
One important message of this sura is, uniting these 3 celestial religions communities, around symbols put by Allah. First symbol is the Prophet Abraham, who has a unique and respected place among 3 celestial religions.
And for 3 celestial religions communities; Allah shows Kabe as another symbol and center, which was made by Prophet Abraham himself. Last parts of Al-Baqarah gives this message about this situation.
“O, Jews. Why are you betraying to Kabe, even you hold Abraham precious and accept him as your greatest ancestor? Why don’t you want to accept Kabe as your destination? Why are you protesting Muhammad (p.b.u.h) about facing his direction to Kabe as his kiblah.”
So, the call here, is a uniting call for all 3 celestial religions around symbols Allah shows.
And last part of this sura, closes with “Amenerresulu”. This last 2 verses; give joyful news to people who accept this call, about Allah’s mercy, Allah’s compassion and forgiveness. And with that I’m starting to tavsir (translate and explain) this sura.
“By the one who is denoted by the name Allah(who created my being with His Names in accord with the meaning of the letter ‘B’), the Rahman, the Rahim.” (A.Hulusi)
“In the name of Allah, Most Gracious, Most Merciful.”
1 – Elif lam mim.
1 – Eliif, Laaam, Miiiym. (A.Hulusi)
1 – Elif, Lam, Mim.
These 3 letters are “hurufu mukadda”. It means “Private Letters”. It was read by prophet like this, and we read the same. These kind of letter groups come as first verses for 29 suras in Qur’an. Total sum are 14 letters. So, “hurufu mukadda” equals to half of entire Arabic alphabet. Also these letter groups change between ones and fives. Ones; like “Nun” or “Gaf”. Twos; “Ha Mim” or “Taha” or “Yasin” Some are like these ones threes “Elif Lam Mim”. There are fours and fives either.
This happening is also a referance for Arabic language. Since all words in arabic contain one to five letters. 1,2,3,4 or 5. You cannot find a six letter word in arabic language structure. So that is the reference.
About the meaning of those letters, scholars have debated long time and there have been several comments.Yet; if we ask, was there any sayings from the era of happiness? We couldn’t find anything from prophet about this letters meanings. Rumors from “sahabe” (first hand Islamic community) are different though. According to a rumor from “Abu-Bekir”, there’s an answer like this one.” Every book has a secret. Secret of Qur’an is “Hurufu Mukadda”.
A similar comment came from Caliph Ali and also exact ideas we read from Caliphes Omar and Ottoman according to translators.
Again “sahabe”s time, there are no comments on this matter. But after two hundred years from Hajira, tafsir became a constant discipline. So, speculations on these letters were on a rise. For example, we can see this in Taberi. In translation of Qur’an from Taberi, there are pages full of comments on this particular matter. Even said; at that time of prophet there’s a numeric based discipline among Jewish community, and this letters were a subject for this. We see this discipline also. It’s called “Ebced”. It is based on letters in numeric codes. But there are no customs about this in Arabic society and certainly no ideas about this in Islam. This custom was an ancient Jewish discipline. A custom to use letters on numeric bases. Therefore, according to their tradition, they used these letters they didn’t understand as numbers and tried to calculate the lifespan of this community. Of course these initiatives of Jews, weren’t approved by Islamic community and personally The Prophet himself.
In numeric-based letters. Elif is equal to 1, Lam to 30 and Mim to 40. So, with that calculation, they thought it is possible to find out the end of this cummunity from “Hurufu Mukadda.” Now, it seems clearly wrong, when we look from today to past, back that time.
Some translation scholars took those letters “Elif”, “Lam”, “Mim” as secret codes, which we cannot find a base to that idea in any hadith or rumor from that time. For example, “Elif, Lam, Mim” translated to “Most Allah of Worlds”. But those comments are always found loose.
Plus; we haven’t seen this kind of systemic usage anywhere in arabic language. Although Taberi put several poems in his tavsir book about it; those weren’t enough to prove that any form of numeric system is a formal discipline. In fact none of those poems use any kind of actual numeric systems. Just like calling Jeffrey – “Jeff”, Samuel – “Sam” or Michael – “Mike” there are name shortening in Arabic like calling Salihe – “Sal”, Haris – “Hari”. But if we reflect this type of usege on Hurufu Mukadda, I clearly don’t see any relationship between them.
Another claim is “Ya Zeyd gif”. (O, Zeyd halt) which arabs say it “Ya, Zeyd, Gaf”. As for “Gif” (Halt) word, just first letter is taken. That kind of pushing also cannot explain Hurufu Mukadda.
So, what are those letters? There are two serious opinions in this matter. First one is Abu Bekir’s opinion which I previously translate “Every book has a secret, this is Qur’an’s.”
Be careful, those aren’t metaphors, I don’t see them as metaphors. Because metaphor must contain symbolisation. Yet those letters are completely unprecedented, so just like Abu Bekir’s words “A secret”.
But there’s a second and important opinion which is accepted commonly by famous scholars like Shabi, Katade, Zemahsheri and İbn. Teymiye.
For them, these letters indicate Qur’an. Speech of Qur’an. More specifically, origin of Qur’an. If we read it for latin alphabet, this is the opening for A,B,C. Or choosing another letter.This type of claim (which also confirmed by one of the first translator Abu Ubeyde in his book “Mecazul Qur’an”), those are “hurufu heca” which means “syllable letters”. This is the only reference in that first tavsir book about it.
So these are syllable letter. And their indication is based on Qur’an. More like attention. There are 29 suras begin with this type of opening verses. It’s safe to assume that this forming is for pointing out the importance of revelations of Allah. So whenever we come across to those letters, we understand; there’s a sign for us to pay attention to revelations, to their contents, to their importance and more importantly to Qur’an’s origin.
So, with that comment, we should ask these two questions.
1- What are the meanings of these letters?
2- What are the functions of these letters?
I want to express my opinion on that matters based on explanations I gave. Only Allah knows the meaning of these letters. This is the exact opinion with Abu Bekir’s words. If there’s a meaning behind it which is highly possible, this is a type of knowledge only holds by Allah. But function? Their function is to gather attention to revelations. And challenge.
By making reference to origin of revelations ,it almost been said ,“This book you hold in your own hands… this book is written with letters you know and use all the time. So write a similar book, if you dare; if you think you’re capable enough.”
I also think the same way. “Look, this revelations are given to the world of humans with the letters you know and use. But you can clearly see that those sayings are celestial. If you ever doubt about their origins, then by all means write a similar text.” This is quite a challange.
[Additional Info; “Elif.Lam.Mim” These three letters points out a whole existence. Because “Elif” is a sign for the first presence. “Lam” is a sign for active mind called “Gabriel”. Active mind is middle entity. Takes enlightment from the first, and gives to the next. And “Mim” points out the last presence which is Muhammad (p.b.u.h.). And with following words, “That book” close the circle; first and last unite. Because of that Muhammad is the seal, the end. In his hadith Muhammad said. “Time traveled and reached to the first day that Allah Allmighty had created heaven and earth. İbn. Arabi-Tevilat]
2 – “Zalikel kitabu la raybe fih. hudel lil muttekiyn.”
This is the Knowledge (Book) of the reality and sunnatullah (the mechanics of the system of Allah), about which there is absolutely no doubt; it is the source of comprehension for those who seek protection. (A.Hulusi)
This is the Book; in it is guidance sure, without doubt, to those who fear Allah
Zalikel kitabu la raybe fih. hudel lil muttekiyn Remember; we prayed to Allah; “İhdinas siratal mustekiym” “Show us the straight way” in Al-Fatihah. For answer to our prays, Allah gave us this book. “This is the Book; in it is guidance sure, without doubt” “hudel lil muttekiyn.” “to those who fear Allah.”
The word Rayb in “la rayb” means doubt. If we ask which meaning should we take it for; 23rd verse of this sura give a similar example.
Ve in kuntum fiy raybin mimma nezzelna ala abdina fe’tu Bisuretin min mislihi ved’u shuhedaekum min dunillahi in kuntum sadikiyn; (Al- Baqarah/23)
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (if there are any) besides Allah, if your (doubts) are true.
If we are to translate doubt in this verse with the other one; then the explanation of doubt is the doubt about this book, whether its origin is indeed celestial or not.
The part; “la raybe fih* hudel lil muttekiyn” also has this meaning; “A guide, a roadmap for those who fear Allah. There’s no doubt that this book is a guidance for those who search the right path.” Both explanations are true. About the word “Muttakiyn” in this verse can also be translated as “Consciousness of Allah”.
“Ittika” is actually “to fear, to take shelter, to defend” if we look the word etymologically. For example Arabs say, “Ittaka bi terasihi.” “Defend himself with his shield.” Also in a hadith;
“Kunna izeshteddel be’se ittegayna bi resulillah”
(Hadith) “When the battle was heated, we made a wall with our bodies to Allah’s Rasul and we protected (defended) him. It means we became a shelter for Rasulallah. That ittegayna has this meaning. Ittiga; form a barrier between enemy and yourself. If we take this meaning and put it in a bigger scale;
For a human to form a barrier between himself and hell. For a better link between Allah and man, putting obstacles between devil and man. Seperate man from his ego. Defending iman from desires and earthly sins. Form a barrier between friend and foe. These; are the meanings.
But if we remember our previous sayings, For a man to become “Muttaki”, it is only possible if he can equip himself with the consciousness of responsibilities to Allah. So; this is a matter of consciousness. To form a barrier against evil, against hell; one must clear the obstacles between Allah and himself first. Act of defense is necessary for a better contact with Allah. In that point of view, a man must awaken the consciousness of Allah in his soul.
Some scholars, translate this word “responsibility to Allah.” This is a nice translation too, yet insufficent. This isn’t just representing the act of responsibility all by itself, it also has the meaning of being closer to Allah, reaching for the affection of Allah. Because we avoid commiting sins, not just for our fear from Allah, we also do it to become closer to Allah as well. So what is the real fear here? We fear from losing Allah’s affection, love. Moving on…
3 –Elleziyne yu’minune Bil gaybi ve yukiymunas salate ve mimma rezaknahum yunfikun;
Who believe in the reality(that their being comprises of the compositions of the Names of Allah) unknown to them(beyond their perception), and who establish prayer (who experience the meaning of salat alongside performing its physical actions) and who spend unrequitedly from both the physical and spiritual sustenance of life that We have provided for them for the sake of Allah. (A.Hulusi)
Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them.
Elleziyne yu’minune Bil gaybi ve yukiymunas salate ve mimma rezaknahum yunfikun Those people who fear Allah are the ones who reach a state of mind that they are able to believe The Unknown. They believe one cannot fathom the whole truth if he cannot see past his 5 regular senses. Or 5 senses won’t be enough to cover the entire knowledge of mind’s truth.
Gayp; The Unknown; Allah, heaven, hell, other side, angels are all parts of the worlds of unknown. This word doesn’t have the absency, non-existancy meaning. It reveals a potency that a human’s mind, heart or senses cannot understand yet. So how can we learn a truth that a man by himself cannot find out? By the way of revelations of course. In this verse a declaration is given about the it. One cannot help himself with this book, if he hasn’t been able to believe the unknown. Because that’s the first condition of Ittika. It almost described the definition of Muttaki here. This is a common motto for verses which begin with “Ellezine”. So who is Muttaki? First feature to become Muttaki, to reach the consciousness; one should believe the unknown. He should believe there are things beyond his regular senses. There’s a truth beyond his eyes regular sight and his hands regular reach. That way a man can believe a truth much different and much wider than he himself can understand. With that, one can make a first step to become a muttaki.
[Additional Info; To believe the gayb, one should execute heart based behaviours so that he purify the heart from earth’s temporary happinesses to reach more permanent joys of the unknown. Because happiness has 3 parts:
1 – Joy of Heart
2 – Joy of Body
3 – Joy of Enviroment (circling the body)
Joy of Heart contains wisdom, knowledge, and moral integrity.
Joy of Body is based on health, power, taste and lust.
Joy of Enviroment is a sum of reasons for things and money. (İbn. Arabi-Tevilat) ]
[Who believe in the reality (that their being comprises of the compositions of the Names of Allah) unknown to them (beyond their perception), and who establish prayer (who experience the meaning of salat alongside performing its physical actions) and who spend unrequitedly from both the physical and spiritual sustenance of life that We have provided for them for the sake of Allah.
As you can see above, first thing for protection is “BELIEVING THE UNKNOWN”
With the word “UNKNOWN”, it’s been described to us, worlds and creatures of those dimensions which we couldn’t comprehend with our 5 regular senses designed for just a portion of the whole perception.
Without these 5 senses, tools to comprehend only a small part of reality; our brain qualifies everything else “GAYB” “UNKNOWN”. The universe percepted by our 5 senses is described as “The world of “shahadeth”in religious tongue which is a small portion of the material dimension.
Material world is brains assumption for datas gathered by 5 senses. Because in reality, universe is radial based, which means every section of wavelength, has its own worlds, different dimensions.
For creatures of this different dimensions layers, the universe they live in, is a “Material” universe. That means, Material Universe” isn’t one and only, it’s just a glimpse caught by every dimentional creatures for their own material world. And for this explanation, it’s safe to assume that the residents passed on to “afterlife” are living in a material world as well.
“In fact “Hell” and “Heavens” are already material worlds percepted by djinns own dimension and for their 5 senses of perception.
I explained this incident thoroughly in entry section so I’m not gonna elabore. But I’m saying this; a human has a think-based structure and a body. The “consciousness” or “mind” of this think-based structure has never been “bodyless” and never will be. This body may be biological-physical body or a hologramic-radial body we called “SOUL”.
As a result, human will live on for eternity with a combination of body and mind.
In old centuries, and with those who give voice nowadays to that old centuries, because of lacking the modern knowledge, countless and unnecessary debates have been made.
Debates like; body in afterlife, body of the time armageddon (gathering) phase which every human being will be there, or the life after that phase; will it be with a body or not? Will it be just a soul or a material body plus a soul? Debates which have no meaning with the light of modern knowledge…
Like an argument in the era of helicopter used as a traveling vehicle, the wheel of an oxcart must be made from walnut or hornbeam; or must be 6 mid or 8 mid? When we are using a technology of quartz, talking about the benefits and virtue of hourglass.
For a whole being in realization for visual layers existance in this material reality and beyond, there aren’t any meaningless questions then this.
For our perception tools today, the layer we live in is material. After we leave this body and move on to a radial body, that dimension will be our material universe according to our new bodies perception tools.
If the situation is comprehended, we may notice that, we will live on forever; even if the features would be different, in material dimensions. And it will always be a material universe (dimensions) whatever it may be called.
The dimensions and the creatures of that dimensions we have talked about are “GAYB-I MUZAF” which happens to be one of the two types of “GAYB” (UNKNOWN).
UNKNOWN has two types;
1-“GAYB-I MUZAF”:… “Relative Unknown”
2-“GAYB-I MUTLAK”… “Absolute Unknown” Impossible to comprehend unknown.
Relative Unknown, is used for unpercepted. To those I explained above.
Absolute Unknown however; is used only for “ALLAH’s Knowledge”. No mere creature can known or comprehend what’s in ALLAH’S Knowledge.
In fact ALLAH by all self is an “Absolute Unknown” entirely. Impossible to known, percepted or comprehended. No creature can percept that “BEING”. But with the way of meanings and features created those meanings can be known and talked about.
The Unknown here, which we say “Unknown can only be known by Allah” is “Absolute Unknown”.
But “Relative Unknown” can be learned with the wish and authorization of “ALLAH”. And this knowledge can be multidirectional thanks to ALLAH’s desire. Either “Keramet” which saints can achieve by “discovery” or “conquest”; or the way of “istidrac”, achieved by the ones go astray with “unperceivable”.
On the other hand, the biggest part of “Relative Unknown” is the dimension of afterlife we called “ahiret.” World of grave, world of berzah(wait), world of judgement, process of sirath, life of heaven and hell are all depicted under the name of “relative unknown”.
(Ahmed Hulusi-WHAT DID MUHAMMAD “READ”? / http://tumkitaplar.org/find/default.asp?KA=0&Sub=1&chk_BKD=&chk_TMK=&chk_HPI=0&txtFind=&cmb_Kitaplar=&SubID=308 )]
Second; “ve yukiymunas salate.” Steadfast in prayers. Take prays as a path. I’m going to use “Yukiymune” as a destination, path. First path is “Way of Iman”, which also means they only pray to Allah. This reinforces the meaning of “İyya ke na’budu”, in Al-Fatihah; “You, who we worship.” So, completing the duty of pray as a way, is about leaving the way of hypocrites type prays.
To understand the very meaning of destination here, one should really know the sura of “Maun”. There’s a verse saying; “So woe to the worshippers.”. Just before that verse we see; “Such is the (one) who repulses the orphan. And encourages not the feeding of the indigent.” So, this type of behaviour puts an obstacle between pray and life. And for that “Woe to them”. We can see the behavioural connection better here. This is the first way; “Way in Pray”.
Second is, to execute worshipping by the systems put by Allah.
Third, to execute worshipping; only to seek Allah’s consent. Not like some; making show-off for others just to show how virtuous he is. Combining these three features, then a pray can finally travel on tracks. In all these features there’s a fourth one, which it represents the destinations social aspect.
Fourth virtue is, Making a direct ratio between life and other actions. It means, just like a mans prays are all for Allah’s consent, all his actions and doings outside prays must also for reaching Allah’s consent as well.
This is the second feature of “Muttaki”. Executing prays in “Path”. Third one is; “ve mimma razaknahum yunfikun.” “Spend out of what We have provided for them.”
“Infak” means to spend out. In fact the origin of this word means “spend out dry, distribute completely”. Those who spend out on the way of Allah of what We have provided for them.
I’d like to point out a settle meaning in this verse. It’s not saying spending out what’s already oversupply, it’s not saying spending out things now useless to you. “Spend out of what We have provided for them.”
So… Number one; Believing the Unknown. Number Two; Executing prays by the “Path”. Number Three; “Zekat”, Spend out. First one, representing belief; relationship between man and Rab. Second is pray. Act of pray arranges things between a man and his ego, as well as a man and his Rab. Third one is an act for community; “Zekat” which also an act based on a flow from a man to community. As you can see, these three arrangements are for “Man and Allah”, “Man and himself” and “Man and community”. All arranged in in single verse then it continues to explain the “Muttakis”, (True Believers).
4 – Velleziyne yu’minune Bi ma unzile ileyKE ve ma unzile min kabliK(E), ve Bil ahireti hum yukinun;
And who believe in what has been revealed to youfrom your essence(from the depths of your essence to your consciousness)and what was revealed before you, and who, of their eternal life to come, are certain (in complete submission as a result of an absolute comprehension). (A.Hulusi)
And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter.
Velleziyne yu’minune Bi ma unzile ileyKE ve ma unzile min kabliK “Again And who believe in the Revelation sent to thee, and sent before thy time.”
There’s a reference here to Christianic community of Jesus and Jewic minded Israelians. Because Mosevians (Mosaics), don’t believe Jesus or Muhammad. And Christians deny Muhammad also. But we- muslims believe not only our own prophet, but the prophets before that time too. We see that fact as a constant component of Iman. A muslim cannot be a complete believer if he doesn’t believe the truth came before, and all books and prophets came before to previous communities. A muslim should believe all of them without exception and differentiation.
“ ve bil ahirati hum yukinun” And the fifth feature of a Muttaki. Fourth was to believe what sent to Muhammad and all the others before him. Fifth is to believe afterlife with a close level. ve bil ahirati hum yukinun The word yukinun here, has a “close” intimate meaning which also the same meaning and root as yakin (near). Yakiyn is a concept divided to three. ilmel yakiyn, aynel yakiyn and hakkal yakiyn” . Knowing a thing, seeing a thing and living a thing. And for ahiret (afterlife) we have been asked to live this concept without knowing and seeing. This is a must. For that, said ve bil ahirati hum yukinun. They believe in afterlife like they are living in already. So, what’s in it for Muttakis who do all of that? Here’s the answer.
[Additional Info: The Iman talked here is an Iman of Investigation which requires actions from heart and contains all three parts by doing it. It’s an act of beautifying the heart. We may also say, act of absorbing the celestial knowledge truths, referances of all reanimation and afterlife incidents and all wisdoms sent from all celestial books. (İbn. Arabi- Tavilat) ]
5 –Ulaike ala huden min Rabbihim ve ulaike humul muflihun;
They are in a state of HUDA(comprehension of the reality)from their Rabb (the Name composition comprising their essence)and it is they who are successful. (A.Hulusi)
They are on (true) guidance, from their Lord, and it is these who will prosper.
Ulaike ala huden min Rabbihim They are on (true) guidance; those who possess all these qualities, muttakis; “ala hudem mir rabbihim” From their Rab, and it is these who will prosper.
“ve ulaike humul muflihun.” And For those who follows the road with Allah’s guidance and map, there’s an eternal joy waiting at the end of the road. . “ve ulaike humul muflihun.” They are the ones who will reach the eternal happiness.
After 5 verses describing true believers, now Qur’an moves on the other frontage and tells us about the front of infidels. From this point Qur’an tells us not only what did happen and what’s gonna happen to infidels, but also explains us why they are so obsessed within herecy.
6-) İnnelleziyne keferu sevaun aleyhim eenzertehum em lem tunzirhum la yu’minun;
Indeed, for those who deny (cover) the reality, it is all the same whether you warn them or do not warn them – they will not believe. (A.Hulusi)
As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe.
İnnelleziyne keferu sevaun aleyhim Those who rejected faith, stuck in the swamp of herecy; sevaun aleyhim eenzertehum em lem tunzirhum la yu’minun. Whether you warned them or not, doesn’t matter. . “la yu’minun.” They will not believe. The root “ellezine keferu” people who stuck in denial, they cannot take anything from the warning anymore. Why?
7-) HatemAllahu ala kulubihim ve ala sem’ihim, ve ala ebsarihim gishavetun, ve lehum azabun aziym;
Allah has set a seal upon their brain’s perception of the reality; their insight is veiled. They have deserved great suffering as the consequence of their actions. (A.Hulusi)
Allah hath set a seal on their hearts and on their hearing. And on their eyes is a veil; great is the penalty they (incur).
Hatemallahu ala kulubihim.” Because Allah has put a seal on their hearts. “ve ala sem’ihim” and their ears (hearings). .ve ala ebsarihim gashaveh There’s a veil on their eyes. ve lehum azabun aziym. And they will suffer greatly.
Veil or seal here are all set for their actions consequences. We may understand it from the word “ala” in this verse. If the incidents of putting seals and setting veils are just for their own beings; then the following sentence must be, “Hatemallahu kulubehum” Allah sealed their hearts. And it won’t be “ve ala sem’ihim” it should be something like, Hatemallahu sem’ahum. But it is not. There’s a big “ala” word has settled here. In arabic language, this shows the meaning of action. “Allah has put a seal on their hearts and hearings and set a veil on their eyes; for their actions (doings).
But of course sealing here has not the literal meaning. It is a type of behaviour against the truth. Pretending to be blind against the truth you see, pretending to be deaf against the truth you hear. Looking but unable to see. Hearing but unable to understand. Having a heart but unable to feel. That’s the metaphor here. It’s almost the same in the sura Araf.
Just like the sentence “They have hearts but they cannot feel and believe.” So, infidelity means having eyes, ears and heart but unable to use them properly at presence of truth. For that they will suffer greatly which I must say, being in that condition is a great suffering entirely. Is there a greater wrath aside from having eyes but unable to see, having ears but unable to hear, having a heart but unable to feel?
[Additional Info: According to Beyzavi’s explanations, the word “Hatem”s wisdom here, is growing a warmth and love for sin, mutiny and infidelity in their hearts. In some point this warmth reaches a level, they begin to see beliefs and preys for Allah have become ugly and shameful, then they turn to their ancestors behaviours and begin mimicing. And for turning against the truth, they have become oblivious to the truth.
For this oblivion and denial and manifestation of sins in their hearts, now it is impossible for belief and preys reaching to these hearts. Because they are now sealed. And like a sealed letter, getting in is impossible like getting out. (Mehmet Vehbi of Konya – Great Qur’an Tavsir) ]
[Additional Info: Somewhere in past, he locked his brain with his own hands! He didn’t notice what kind of command made possible to lock his brain!
Be sure, whatever we do with someone elses opinions, we only do it to ourselves and we all live the consequences for ourselves. There’s a warning; “Everyone lives the life he designed with his own hands.”
Somewhere in the past, when you were young or adolescent, you came to a decision, “This matter is all there is.” or “This is all about it.”.
And with that brain locks itself on that matter. After that point, any incident opposing to that decision whatever new or better it may be; brain won’t be able to see or make a judgement. A book, a person or a subject. Religious or social, doesn’t matter. Brain will only operate on that particular sunnetullah. And because of that, whatever he denies or opposes; process of going back would never be easy.
No! The door of repentance is always open. If you are able to notice what you do is wrong, and to make it right, you analyze the subject deeply; with that studies and works, you have the opportunity to research and interrogate and finally break the seal. But surely, those are all depend on comprehension within yourself for being absolutely wrong in the past about this subject. Otherwise, brain will protect the earlier command to the death; and you will pass on the afterlife, before realizing the truth which was just in front of your eyes.
First step is, always be open for new. Be interrogative, constantly research, do not ever settle or get limited with the knowledge you already have.
Say; “Yesterday there were comments about this subject, but is it possible otherwise?” Always evaluate the new informations and every incident you come across. This is the insurance key for brain lockdown. (A. Hulusi-Being Locked)]
😎 Ve minenNasi men yekulu amenna Billahi ve Bil yevmil ahiri ve ma hum Bimu’miniyn;
And of the people are some who say, “We believe in Allah in accord with the meaning of the letter B(with the belief that the Names of Allah comprise their being)and the life to come(that they will forever live the consequences of their deeds)” but, in fact, their faith is not in line with this reality! (A.Hulusi)
Of the people there are some who say: “We believe in Allah and the Last Day;” but they do not (really) believe.
Ve minenNasi men yekulu amenna Billahi ve Bil yevmil ahiri ve ma hum Bimu’miniyn Now Qur’an moves on to a different class. Explaining the situations of infidels, some may ask; why so brief, why just two verses? Because their situation is clear. They don’t believe, they say they don’t believe. But the real danger is not the one who clearly denies the truth. It’s the one who looks like a believer but be otherwise. Even some occasions he may think he’s a believer even feels that way but he’s not. And Qur’an now explains that kind of people;
Ve minenNasi men yekulu amenna Billahi Of the people there are some who say: “We believe in Allah” ve Bil yevmil ahiri “We believe in Judgement Day” ve ma hum Bimu’miniyn but they do not (really) believe.
This wasn’t a thing happened just in Madina, but if you remember these verses arriving period ini Madina, we can say there weren’t many hypocrites in Mecca. There were only believers and infidels in Mecca. But after the hegira, a third party emerged in Madina. A group of hypecrites. But we can understand that these verses are not just for hypocrites in that period, but all the hypocrites anytime and anywhere. It’s not a feature of hypocrites to think they are believers but in reality they are not and they have no idea about that. Because this is the greatest problem of humanity right now. Defining himself as a true believer but, unable to believe like Allah ordered to.
We can make a suggestion from that point. It’s not important how you define yourself. Important thing is how Allah sees you and defines you. So what are you, according to Allah’s scale? Not by your own measures. If your not a muslim, a true believer according to Allah’s measures, then it doesn’t matter you call yourself one.
[Additional Info: Because the house of belief is heart, not mouth. A verse commands. “The desert Arabs say, “We believe.” Say, “Ye have no faith; but ye (only) say, ‘We have submitted our wills to Allah,’ For not yet has Faith entered your hearts. (Al-Hujurat,14) Their words of “We believe Allah and ahiret” were nothing but a mere claim. (İbn. Arabi-Tevilat) ]
Additional Info: There’s no mention of “god” in belief. Because Allah is not a god.
“Your deity is Allah.” Words don’t have the meaning of “Allah is god.”. Meaning can be taken like this. “What you have known as a deity-god is actually Allah, who is way higher that being a god.”
We explained this meaning further in our book, “MUHAMMAD’S ALLAH”. You can find it there.
“Yes, when we talk about iman to Allah, we must understand Allah as described in the baseline of the sura Ihlas.
“If we cannot fathom or comprehend or forget that Allah is “Ahad”, if we cannot understand that “Allah begetteth not, nor is begotten”, in that case we say “I believe in Allah.” But we don’t say “Amentu billahi.” We say that we believe only with our lips and tongue unable to comprehend the concept.
And of the people are some who say, “We believe in Allah in accord with the meaning of the letter B(with the belief that the Names of Allah comprise their being)and the life to come(that they will forever live the consequences of their deeds)” but, in fact, their faith is not in line with this reality! (Al-Baqarah-8)
Because in Ihlas, we read Allah is “Ahad”; undivided, not a being made from parts and pieces; a being infinitively whole and unique.
And as “Samed”, nothing can get in and nor anything gets out from Allah’s self.
And realizing that there’s not a second being comes from Allah which also means Allah doesn’t come from anything before. When we are able to comprehend the very meaning of these words, automatically the being we call “I”, disappear into “none” as it never existed before.
Or putting it basically, the second you believe ALLAH’S INFINITY will be to second that you realize, because of that infinite concept, not a second being can be present with any dimension.
As you can see, the one you called “I” never be existed. You don’t exist. Your essence is emptiness, in the concept of emptiness. The whole being is only “Allah”. So, how can a thing disappear if it never existed at all?
A non-existed being is “there” just by the perception of 5 senses. So a being considered “exist” in that perception, finally comprehended “Non-existed” when you reach the realization. Because everythings beings are present only within Allah to begin with. With that a meaning of absolute emptiness for anything else occured and only existence is within Allah. A.Hulusi]
[Additional Info 2: If you were able to acknowledge Allah fairly, your prays might move all these mountains. (Hadith/Camius sagiyr) ]
9-) Yuhadi’unAllahe velleziyne amenu ve ma yahde’une illa enfusehum ve ma yesh’urun;
They think(that by saying “we believe in accord with the meaning of the letter ‘B’”)they can deceive Allah (their essential reality) and the believers, but they deceive only themselves, yet they are unaware of it! (A.Hulusi)
Fain would they deceive Allah and those who believe, but they only deceive themselves, and realize (it) not!
Yuhadiunellahe vellezine amenu They want to decieve Allah and true believers. ve ma yahdeune illa enfusehum ve ma yesh’urun. But they only decieve themselves and they don’t realise this fact.
10-) Fiy kulubihim meradun fezadehumullahu merada, ve lehum azabun eliymun Bima kanu yekzibun;
Their consciousness is not capable of healthy thought (they are unable to perceive the reality), and Allah has increased this. They will incur a painful suffering for denying their reality. (A.Hulusi)
In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves).
Fi kulubihim meradun They have a disease in their hearts. This verse is also a translation for a previous verse; Hatemallahu ala kulubihim ve ala sem’ihim If you ask why Allah put a seal on their hearts and eyes, the reason is for their actions. Because of their diseased hearts. So, Fi kulubihim meradun They have a disease in their hearts. fezadehumullahu merada What Allah do is only spreading this disease within their hearts. Allah don’t make a heart sick, owner of this heart has already chosen to be sick. But Allah takes away their remedies for that disease hence the disease has spread. This is the meaning of Allah’s action for increasing the illness. Allah takes away the cure. And without a cure an illness always spreads. A disease of disbelief.
ve lehum azabun elimum bi ma kanu yekzibun. They will incur a powerful suffering. Doesn’t being a non-believer, already a great penalty altogether. Being a non-believer is a definition of having tons of fears, tons of anxieties, tons of sorrows, melancholies and a great deal of mental illnesses. Aren’t all those definitions of great suffering? So, safe to say; disbelief is a worse penalty then hell’s fury. This verse has this meaning.
ve lehum azabun elimum bi ma kanu yekzibun. So they will suffer greatly. But why? Because of their lies. “Yukezzibun” has a form of lie or deny. Both readings are correct. Because they lie. Either telling those lies to others or themselves or both. But according to Allah’s definition, telling they are true believers which clearly they aren’t, only means they lie to themselves, they only make themselves a fool. So as described above, they don’t cheat on Allah, but only themselves. Because they think they believe like Allah’s definitions but in reality they don’t.
[Additional Info: All foul behaviours and feature are diseases for hearts. They are the reasons of a hearts weakening, corruption and eventually being destroyed. But those foul desires and behaviours are the only motivations they have. All bonds of these desires put and furthest reasons of their low seeking minds are their greatest targets. They only know this lives existence and they don’t have a clue about the other side. They don’t know that the biggest foolishness is to choose this mere worlds things against ahirets holy existence. Heart always stays between ego and soul and have two faces looking both of them. Staying put without crossing this boundry, is being a worshipper for Allah within Allah’s orders and definitions. This desire of leaning is a wish for enlightenment. When this enlightenment happens, ego will find the light with soul. (İbn.Arabi-Te’vilât) ]
11-) Ve iza kiyle lehum la tufsidu fiyl Ardi kalu innema nahnu muslihun;
And when it is said to them, “Do not cause corruption(do not live contrary to your purpose of existence)on the earth(and your bodies),” they say, “We are but reformers(we use things justly and appropriately).” (A.Hulusi)
When it is said to them: “Make not mischief on the earth,” they say: “Why, we only want to make peace!”
Ve iza kiyle lehum la tufsidu fiyl Ard When it is said to them: “Do not cause mischief on earth”; kalu innema nahnu muslihun. As a respond they say; “We are only reformers, peacemakers. We correct things, stabilize things.” They conquer a land either politically or physically by force of military, or culturally. When you ask them their reasons they say, “To stabilize the situation here.” Or they say “to modernize”, “to bring civilization, development.” These are their claims, their reasoning to accusation of “Don’t cause mischief on earth.” innema nahnu muslihun, “We are nothing but reformers.”
12-) Ela innehum humulmufsidune ve lakin la yesh’urun;
Most assuredly, it is they who are the corrupters(perverting things out of place), but they are not conscious of it. (A.Hulusi)
Of a surety, they are the ones who make mischief, but they realize (it) not.
Ela innehum humulmufsidune ve lakin la yesh’urun “Ela” word here brings us a meaning of “caution, be careful.” You can be sure that, they are the ones who are corrupters, who cause mischief, yet they are completely oblivious to this fact. So the real problem is not their claims against us, it is their own wrong assumptions. They haven’t even known themselves. They have misjudged themselves. They might say “We are redeemers, reformers, correctors.” They might even believe this in sincerely without noticing the true fact.
But that doesn’t change anything. It is even a bigger crime now. They both decieve us and themselves. If they say “We are reformers.” Without knowing and believing this claim, they might only decieve us. But if they even believe their claims then the mistake doubles. Because now they are decieving themselves either. The comment gives us this meaning “ve lakil la lesh’urun” “They don’t even realize.”
13-) Ve iza kiyle lehum aminu kema amenenNasu kalu enu’minu kema amenessufeha’* ela innehum humussufehau ve lakin la ya’lemun;
And when it is said to them, “Believe as the believers have believed,” they say, “Should we believe as the foolish(the limited in intellect; those who live recklessly without thinking)have believed?” Most definitely, it is they who are the foolish (limited in intellect and unable to contemplate)but they do not realize, they can not comprehend! (A.Hulusi)
When it is said to them: “Believe as the others believe:” They say: “Shall we believe as the fools believe?” Nay, of a surety they are the fools, but they do not know.
Ve iza kiyle lehum aminu kema amenenNasu kalu enu’minu kema amenessufeha And when it is said to them, “Believe as the believers have believed,” they say, “Should we believe as these fools” This comment has two meanings. One is an answer to true believers as “We also believe sincerely, our beliefs are not any fools errand.” And the other answer for their comrades. “Please, do they really want us to believe like those mindless fools?” A two ways answer.
enu’minu kema amenessufeha’ Believe like those mindlesses, those fools. ela innehum humussufehau ve lakin la ya’lemun Be careful! Most definitely, it is they who are the foolish but they do not know.
14-) Ve iza lekulleziyne amenu kalu amenna* ve iza halev ila sheyatiynihim kalu inna meakum, innema nahnu mustehziun;
And when they are with the believers, they say, “We believe – we accept”; but when they are alone with their devils/evil ones (the corrupters and deluders of their illusion)they say, “Indeed, we are with you; we were only mocking them.” (A.Hulusi)
When they meet those who believe, they say: “We believe;” but when they are alone with their evil ones, they say: “We are really with you: We (were) only jesting.”
Ve iza lekulleziyne amenu kalu amenna When they are asked to believe with sincerity, they say; “We definitely believe sincerely.” ve iza halev ila sheyatiynihim But when they are alone with their satans, their comrades, their egos, their own self-conciousness they say; kalu inna meakum, innema nahnu mustehziun;Indeed, we are with you; we were only mocking them.
15-) Allahu yestehziu Bihim ve yemudduhum fiy tugyanihim ya’mehun;
(But)it is they who Allah mocks (for their incessant failure to comprehend Allah as their essential reality)and leaves them in their transgression as a result of their blindness(lack of insight). (A.Hulusi)
Allah will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones (to and fro).
Allahu yestehziu Bihim Allah will (does) respond to their mockery, respond everyone of them ve yemudduhum fiy tugyanihim ya’mehun; Leaves them in their transgression, and they “ya’mehun” will wander around like blinded, dazed.
16-) Ulaikelleziyneshterevud dalalete Bilhuda, fema rabihat ticaretuhum ve ma kanu muhtediyn;
Those are the ones who have bought fallacy (incapacity to recognize their reality)in exchange for the truth that comprises their essence. Their transaction has brought them no profit, nor will it lead them to the truth! (A.Hulusi)
These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction.
Ulaikelleziyneshterevud dalalete Bilhuda Those are the ones who have bartered Guidance for false. fema rabihat ticaretuhum But their transaction has brought them no profit. They haven’t got anything from it. ve ma kanu muhtediyn Nor will they find the right path.
These type of person described in these verses is a type who cheat himself and others, who is a stranger to himself and to Allah. A stranger to himself because he doesn’t recognize himself. If he knows himself he may be recognize Allah. Also because all assumptions about himself are wrong he’s also villain. Because all his decisions about himself are far away from truth. He sees himself and shows himself in a place he wouldn’t be. Also a stranger to Allah, for he has no desire to learn about the truth, he has an opinion that he is already complete. One who knows that he doesn’t know may learn someday, but the one has an assumption that he already knows won’t be able to learn forever.
For someone who knows he doesn’t believe may believe someday. But the others… People who think he is a true believer without believing as Allah’s instructions, without being a true believer as Allah’s definition. They won’t be able to believe. This is the definion of being sealed. Being vailed. These verses draw this picture. A type of person who will forever be left out without guidance of true beliefs because of his ignorance nature, without realizing that he was never a believer. This individuals spiritual anxiety and storms within his soul; with the explanations of following verses, Allah describes like this.
17-) Meseluhum kemeselillezistevkade nara* felemma edaet ma havlehu zehebAllahu Binurihim ve terakehum fiy zulumatin la yubsirun
Their example is like someone who kindles a fire that illuminates their surrounding, yet because the Nur (light of knowledge)from their essence does not shine through, Allah leaves them in darkness; they can no longer see! (A.Hulusi)
Their similitude is that of a man who kindled a fire; when it lighted all around him, Allah took away their light and left them in utter darkness. So they could not see.
Meseluhum ke meselillezistevkade nara Their example is like someone who kindles a fire felemma edaet ma havlehu zehebAllahu Binurihim ve terakehum fiy zulumatin la yubsirun When it lighted all around him, Allah took away their light and left them in darkness. They can no longer see! The meaning is crystal clear, but I need to open this magnificent tableau this verse has drew.
Think a man who starts a fire. Until that time, this man was in total darkness. With this verse it almost identifies the times of days, years and societies before revelations. Before revelations; there were dark people, dark hearts, a completely dark geography was there. Eyes normally see, but without light, functional eyes are useless. Because light is a must for eyes to see. Without a glimpse of light, there are no differences between a normal person and a blind one. And when the revelations came, they illuminated around. That dark night was gone, that pitch black was no more. Yet this time, because of that light, some eyes became blind. Blinded by light this time. Because of the greatness, consistency, power of this illuminating light, eyes were blinded again. Like this times Allah takes away the ability to see properly. They look but they cannot see. Before there were eyes but no light. Now there is light but no eyes. This is what explains here.
18-) Summun bukmun umyun fehum la yerci’un;
Deaf (unable to perceive), dumb (unable to articulate the reality)and blind(unable to grasp the obvious truth); they cannot return to their essential reality! (A.Hulusi)
Deaf, dumb, and blind, they will not return (to the path).
Summun bukmun umyun fehum la yerci’un Deaf, dumb, and blind, they will not return. This peoples portrait has been given in this verse. Have ears but cannot hear, look but cannot see, have hearts but cannot feel. Ergo they cannot return to the right path.
19-) Ev kesayyibin minesSemai fiyhi zulumatun ve ra’dun ve berkun, yec’alune esabiahum fiy azanihim minessava’iki hazeral mevt, vAllahu muhiytun Bilkafiriyn;
Or, it is as if they are in a rainstorm(of thoughts) from the sky (the domain of the intellect/intellectual activity),within which is darkness (the unknown), thunder(the clashing of rights and wrongs)and lightning (a sudden insight into the knowledge of the reality)! They block their ears to the thunder from fear of death (in fear of losing their constructed identities or ego in the face of the reality). Allah is the Mu’id(the All-Encompassing One)who also comprises(and encompasses)the existence of the deniers of the truth. (A.Hulusi)
Or (another similitude) is that of a rain-laden cloud from the sky: In it are zones of darkness, and thunder and lightning: They press their fingers in their ears to keep out the stunning thunder-clap, the while they are in terror of death. But Allah is ever round the rejecters of Faith!
Ev kesayyibin minesSemai fiyhi zulumatun ve ra’dun ve berk With another verse and tableau is there for us to see about this mans situation. Ev kesayyibin minesSemai A rainstorm from sky within which is darkness, thunder, lightning. yec’alune esabiahuum fi azanihim mines savaiki hazeral mevt This man, this stranded man in the middle of rain storm, blocks his ears with fear of lightning, fear of death. vallahu muhiytum bil kafirin. Allah is Muid; encompassesthe existence of infidels.
This scene given in this verse, is absolutely breathtaking scene.There is no better metaphor for followers to describe what it would be like not having belief in heart. In arabic geograpy those things mentioned are all rare occurances indeed. But this addressings are all for us. And even in hottest climates, people see that kind of rainstorm, thunder and lightning even once in a life time. This example is for us. And within this situation an unbeliever is described as a man who blocks his ears against thunder powered truths and tries to run. What good does it make to block ears if you surrounded by all rainclouds, thunders and lightning, what can you do in that situation with only covering ears? That’s the position of infidels. Turning back to truth, ignore the reality, burying head into sand doesn’t change anything.
Ignoring ahiret (afterlife). Ignoring Allah, wrath, hell. But all that doesn’t change a single thing. Denying hell and wrath doesn’t change anything. Fate and consequences eventually comes and finds all.
20-) Yekadul berku yahtafu ebsarehum, kullema edae lehum meshev fiyhi, ve iza azleme aleyhim kamu, ve lev shaAllahu lezehebe bisem’ihim ve ebsarihim, innAllahe ala kulli shey’in kadiyr;
The lightning (the light of the reality) almost seizes their sight (their perception based on what they see). Every time it lights (the way) for them, they progress a few steps with the light of the reality; but when the light is gone they are left in darkness. And if Allah had willed, He would have lessened the manifestation of His Names Sami and Basir on them. Indeed, Allah is Qadir over all things. (A.Hulusi)
The lightning all but snatches away their sight; every time the light (Helps) them, they walk therein, and when the darkness grows on them, they stand still. And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things.
Yekadul berku yahtafu ebsarehum Lightning almost takes away their eyesight. I used the concept of light-blinded just back, and now here in this verse a light-blinded man is being described. Men -like bats- flying away from the light of Qur’an, even if the revelations enlighten them, Allah talks to them, Allah sends them a message, and even if they have a gift like Qur’an in their possession. Even they hold Qur’an in their hands, read it but unable to understand it, unable to be enlightened by Qur’an. The people who cannot put Qur’an in their lives in general. The people who read Qur’an only to ancestors, only read Qur’an in religious days, weddings and funerals, they are in this distinct situation as well. Even if they hold a light, a revelation like Qur’an in their hands, that doesn’t enough to open their eyes. And if the light like Qur’an cannot help them to see, the only explanation is they are indeed light-blinded.
Yekadul berku yahtafu ebsarehum Lightning almost takes away their eyesight. kullema edae lehum meshev fiyhi Every time lightning lights the sky, with its light they walk. ve iza azleme aleyhim kamu But when the light is gone, they just stand still without moving. ve lev shaAllahu lezehebe bisem’ihim ve ebsarihim If Allah willed, Allah could easily take away their hearing an seeing abilities. That means if Allah willed, they couldn’t even have their eyes and ears. Blind and deaf by born. But that wasn’t Allah’s will. Even if it’s Allah’s possession to take away the organs like eyes and ears. It almost a reference to moles. Moles don’t have eyes by nature you know. Also the word “Munafik” (Hypocrite) has an etymological root of “nefeka” which also means the “Hole of the Mole”. One who operates in secret, one who moves underground. One who conceals his true intentions and beliefs. That’s the reference of mole here. If Allah willed, he could just make you born without eyes and ears, make you born like a mole. But Allah gave them, so we can see and hear the truth.
ve lev shaAllahu lezehebe bisem’ihim ve ebsarihim, innAllahe ala kulli shey’in kadiyr;And if Allah willed, Allah could take away their hearing and seeing; for Allah has power over all things. In this section, the sayings have come to a different point. Now the addressing here are for all humanity.
21-) Ya eyyuhenNasu’budu Rabbekumulleziy halekakum velleziyne min kablikum leallekum tettekun;
O mankind, consciously serve(become conscious of your servitude to)your Rabb(the Names comprising your essence), the creator of you and those before you, so that you may be of the protected ones. (A.Hulusi)
O ye people! Worship your Guardian Lord, who created you and those who came before you, that ye may become righteous
Ya eyyuhenNasu’budu Rabbekumulleziy halekakum O mankind, serve your Rabb, the one who created you. vellezine min kablikum and those before you. leallekum tettekun. So that you may be of the protected ones. The ones who have the conciousness of Allah. So, to be secure and protected under Allah’s protection, we should only serve Rabb, who created us and the ones before us.
The emphasis on the creation ability of Allah in this verse. This is important. Like the words of another verse,”Is it possible Allah is without creation? A being must have the ability of creating things if there’s a claim of being Allah. Ability to create thing from nothing. So Allah emphasises the feature of Rabb in possession like this.
22-) Elleziy ce’ale lekumul’Arda firashen vesSemae binaen ve enzele mines Semai maen feahrace Bihi minessemerati rizkan lekum, fela tec’alu Lillahi endaden ve entum ta’lemun;
He made the earth(body)a bed(vehicle),the sky (consciousness – brain)a place of living and revealed(disclosed)from the sky(from the depths of consciousness)rain(knowledge)and provided thereby sustenance of life(both mental and bodily). So do not fall into duality(shirq)by assuming the existence of an external deity-god! (A.Hulusi)
Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth).
Again Allah explains mercy to true believers like this. Elleziy ce’ale lekumul’Arda firashen Allah made the earth a bed ves semae binaa And made the sky a ceiling, which means Allah equipped earth and sky for your mankinds living habitat. And gives the authority to command to men, to command over earth and sky; not the other way around. Allah created every single detail on earth and sky necessary for men to live properly. Therefore life happened. Among billions of planets and stars, if you find the proper living habitat only on Earth, this is only because of Allah’s special blessing.
ve enzele mines Semai maen feahrace Bihi minessemerati rizkan lekum and sent down rain from the skies; and brought fruits for your sustenance. fela tec’alu Lillahi endaden ve entum ta’lemun So do not fall into duality(shirq)by assuming the existence of another god.
When saying; “Do not set up rivals and fall into shirq.” We shouldn’t forget that this verse came down in Madina. These verses addressings are for Muslims and Jews who worship Allah. These words are for their actions of duality. But the meaning is for all of us to understand. Don’t give Allah’s features, Allah’s potential for anything but Allah’s self. Don’t ask things; don’t pray to anybeing but Allah. Don’t search for the feature of perfection from anything when you already have Allah for you.
23-) Ve in kuntum fiy raybin mimma nezzelna ala abdina fe’tu Bisuretin min mislihi ved’u shuhedaekum min dunillahi in kuntum sadikiyn
And if you are in doubt about what We disclosed to Our Servant (that which was revealed to his consciousness from his essential reality – the Dimension of Names) then produce a surah the like thereof! If you are truthful(true to your word)call upon your witnesses other than(the Uluhiyya denoted by the name)Allah. (A.Hulusi)
(Note: The word ‘other’ here is translated from the Arabic word ‘doon’ which connotes the impossibility of anything that can be likened to the One referenced as ‘Allah’; hence any imagined god/s can only be ‘other’ (doon) than Allah and they can in no way be likened to or differed from or compared to the Absolute Reality called Allah. Any form of existence referenced by the word ‘doon’ also obtains its life force from the compositional qualities denoted by the Names of Allah, yet its existence can in no way be compared or held equal to Allah. Thus, any idea or thought an individual infers about the One denoted by the name Allah can never define Him in respect of His Absolute Reality. The verse ‘laysa kamithlihi shay’a’ – nothing can be likened to Him – in following chapters attenuates the fact that no concept can come close to defining the One referenced as Allah. All of this is designated by the word ‘doon’. Since there is no word in English that duly captures the meaning of ‘doon’ I have no choice but to use the word ‘other’.)
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (if there are any) besides Allah, if your (doubts) are true.
Ve in kuntum fiy raybin mimma nezzelna ala abdina fe’tu Bisuretin min mislihi ved’u shuhedaekum min dunillahi in kuntum sadikiyn And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (if there are any) besides Allah, if your (doubts) are true. Translation explains all.
24-) Fein lem tef’alu ve len tef’alu fettekunnaralletiy ve kuduhenNasu velhicaretu, u’iddet lil kafiriyn;
But if you can’t do this – and you will never be able to – then fear the fire, whose fuel is men and stones(forms of consciousness as men and stones; individual consciousness materialized into form in accord with that domain of existence – Allah knows best!), for that fire will burn the deniers of the reality! (A.Hulusi)
But if ye cannot – and of a surety ye cannot – then fear the Fire whose fuel is men and stones,- which is prepared for those who reject Faith.
Fe illem tef’alu But if you cannot do this ve len tef’alu, And you will never be able to… fettekun naralleti vekuduhen nasu vel hicarah if that’s the situation, then fear the fire whose fuel is men and stones. Don’t do this kind of mistakes out open. You know you cannot produce words like the words of Allah. And you know these words are from Allah. So don’t deny this fact which leads you to fire. Don’t doubt the origin of Qur’an. This kind of doubts surely lead you to your doom.
First a life turns to fire. Then a death in flames follows. After that all the reality becomes a world, an afterlife passing engulfed by fire. So basically having doubts about Qur’ans origin, having doubts from the celestial message;means leaving the road, Allah’s pointing us. Deprived from Allah’s path. Heading towards other roads with all the risks of being shunned. The roads which surely lead us to absolute catastrophies. That means sacrificing and hanging the happiness. A man should walk the path Allah’s showing, if he wants to be happy.
uiddet lil kafirin. A fire prepared for those who reject Faith (infidels)
25-) Ve beshirilleziyne amenu ve amilussalihati enne lehum cennatin tecriy min tahtihel enhar* kullema ruziku minha min semeratin rizkan kala hazelleziy ruzikna min kablu ve utu Bihi muteshabiha* ve lehum fiyha ezvacun mutahheratun ve hum fiyha halidun;
And give the good news to those who believe and engage in deeds to experience the reality, that for them there will be Paradises(the constant formation of knowledge in the state of observing the manifestations of Allah’s Names)beneath which rivers flow. As they are provided with this provision(observation), they will say, “This is similar to that which we tasted before.” And it is similar to that which they tasted before. They will abide therein eternally with their partners (The word ‘zawj’ is also used in various contexts to mean different things. While its most common usage is to mean ‘partner in marriage’, it has also been used in the context of consciousness implying the partner or equivalent of consciousness and the body that will fall into disuse at some point. In fact, the seventh verse of chapter 56, al-Waqi’ah, states ‘azwajan thalathah’ to mean ‘three kinds’ not three wives!)purified from the filth of shirq(duality). (A.Hulusi)
But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: “Why, this is what we were fed with before,” for they are given things in similitude; and they have therein spouses purified; and they abide therein (for ever).
Ve beshirilleziyne amenu ve amilussalihati And give the good news to those who believe and engage in deeds. What good news? enne lehum cennatin tecriy min tahtihel enhar that their portion is Paradises, beneath which rivers flow. In here there’s a concept of good deeds. According to Qur’an one action should hold 4 features if it’s gonna be categorized s a good deed.
1 – An action must be honest; In Araf sura-56; opposite of good deed named as (fasiq), astray deeds. So for an action to be a good deed, first it shouldn’t be fasiq.
2 – For an action to be a good deed, it should carry the goodness by root. It should be the opposition of bad deeds. This is a conclusion we arrived from Tevbe-102
3 – An action must be made for the sake of peace. Not for the sake of hate or war. This feature is from Nisa-128-129.
4 – And for an action to be named as a good deed, it should be beneficial for both. That means it should be beneficial for both the person who made the action and everyone who will be effected by this action. This deed must be useful for both earthly and heavenly. It should be made for both earth and the afterlife. Otherwise it becomes useful which put this action in the category of fasit (useless). We come to this conclusion from the verses of Muhammad-2 and Ahzap-71. To translate the good deed with only useful act, is not a complete translation.For an action to be counted as a good deed, it must be honest, good by nature, act for peace and beneficial.
kullema ruziku minha min semeratir rizka As they are provided with this provision there; min semeratir rizka, kalu they say; hazellezi ruzikna min kablu ve utu bihi muteshabiha This is similar to that which we tasted before. By remembering their lives on Earth. According to another translator (tavsirian) Abduh, this is what was saying here. Acts of good deeds would be translated to provisions in afterlife. It is possible that people would remember their good deeds when they taste those provisions. And they remember the words “If you do these good deeds, those are the provisions given to you on your following life.” This is another point of view of course. Moving on.
ve utu bihi muteshabiha But Qur’an says “No, they are not the same but similar.” But they will find similarity. All provisions here on earth are just mere copies of the things in afterlife. The real deal is there and when they see the real ones, they will remember the copies back here. For they are unique and non-existed on earth.
ve lehum fiha ezvacum mutahheratuv ve hum fiha halidun They have therein spouses purified. Spouse is a word avaliable for both man and woman. For that the word “ezvac” used in this verse. That is a word used not only for woman but man as well. And this is valid for all true believer man and woman who will be blessed with that life.
ve lehum fiha ezvacum mutahheratuv They have therein spouses purified. ve hum fiha halidun and they abide therein forever. I’m pointing out about the word “Halidun” has a meaning of “very long time.” from the writings of Ragip el Isfahani. For those who wants to see more evidence, you might find them there. This is not a neverending, without a finish astronomical infinity for being eternal is a feature only true for Allah. Rabb is Awwal (first and initial state of existence) and Akhir (The infinitely subsequent One, to all creation.) But the emphasis here for people blessed with heaven, in reality the time you spend there is very long that you should feel like infinity.
26-) İnnAllahe la yestahyiy en yadribe meselen ma be’udaten fema fevkaha, feemmelleziyne amenu feya’lemune ennehulHakku min Rabbihim, ve emmelleziyne keferu feyekulune maza eradAllahu Bihaza mesela* yudillu Bihi kesiyran ve yehdiy Bihi kesiyra, ve ma yudillu Bihi illel fasikiyn;
Indeed, Allah will not hesitate to use the example of a mosquito wing, or even a smaller item. And those who fulfill the requisites of their faith know that this is the Truth originating from their Rabb. But as for those who deny this truth,(without contemplating upon the examples that are provided)they say, “What did Allah mean with this example?” This parable leads many astray (due to the incapacity of their creational program – natural disposition [fitrah])and some, it directs to the truth(to the realization of their essence). (With this parable)Allah misleads no other than those who have lost their purity(who have become veiled from the truth)! (A.Hulusi)
Allah disdains not to use the similitude of things, even of a gnat as well as anything above it. Those who believe know that it is truth from their Lord; but those who reject Faith say: “What means Allah by this similitude?” By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path)
İnnellahe la yestahyi ey yadribe meselem ma beudaten fe ma fevkahaAllah won’t hesitate to use the example of a mosquito wing, something smaller. fe emmellezine amenu fe ya’lemune ennehul hakku mir rabbihim Here there’s an emphasis on how a true believer should behave in front of truths of revelations. What is the behavioural pattern we should act for revelations. How can a man should act when Allah says something, commands something, when we read it from a verse. This is the pattern we should learn from here.
fe emmellezine amenu fe ya’lemune ennehul hakku mir rabbihim Those who believe know that it is truth from their Rabb. That means a true believer don’t hesitate to believe these words, even making emphasis on a fly wing or something smaller, if Allah shows them on revelations, they believe instantly. They say; “These words of Allah is surely real and we won’t argue about (against) them.
ve emmellezine keferu. But those who rejected Faith; fe yekulune maza eradellahu bi haza They say, “What did Allah mean with this example?” They try to put logic in and interrogate, question those words. And after that there are complains, denial rises against Allah’s words in revelations.
yudillu bihi kesirav ve yehdi bihi kesira Allah causes many to go astray, and leads many into the right path. Indeed some verses make some people to deny the truth entirely, yet some verses turn people to the right path and make them true believers. ve ma yudillu bihi illel fasikiyn Allah misleads no other than those who have lost their purity.
27-) Elleziyne yenkudune ahdAllahi min ba’di miysakihi, ve yaktaune ma emerAllahu Bihi en yusale ve yufsidune fiyl’Ardi, ulaike humulhasirun;
Those who break the covenant of Allah(the requirements of manifesting the qualities of the Names and the potential to live at this level of awareness)after coming to theworld(identifying with the illusory corporeal existence). Who fragment that which has been ordered to be unified (the observation of the reality of the Names)and cause corruption(squander their lives in pursuit of bodily desires – the impulses coming from the second brain in the stomach – the commands of the carnal self)on earth(their bodily life). It is verily those who are the losers. (A.Hulusi)
Those who break Allah’s Covenant after it is ratified, and who sunder what Allah Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves.
Elleziyne yenkudune ahdAllahi min ba’di miysakihi They break the covenant of Allahafter coming to theworld, break their promises. ve yaktaune ma emerAllahu Bihi en yusale ve yufsidune fiyl’Ardi They sunder what Allah has ordered to be unified yufsidune fiyl’Ardi They do mischief on earth. ulaike humulhasirun At the end they are the ones who will find frustration.
Before I finish my tafsir lesson today, I would like to say a few words about the verse part; They sunder what Allah has ordered to be unified. They crush, split, rip apart.
What is that? It can be many things. There’s a distinct bond between Allah and man, yet if a man cut this bond, then he does the act of sundering what Allah has ordered to be joined. There’s a connection between Allah and Prophet. Whoever try to sever this connection and try to establish a religion without Prophet; this verse is the answer for people like them. Also there’s a connection between Religion and Earth. If you leave your religion out from earth, or if you live your world without religion, you would also be one of those people who crushed the bonds Allah has ordered to be protected, unified.
There’s a connection between mind and revelations as well. One should not sever this bond and try to think without revelations and read them without thinking. And finally there are connections between celestial and material. If you see and express your world, your belongings and everything around you, without their true celestial origins, you may be stepping those boundries and commiting a heinous act of sundering against Allah had ordered to be unified.
Briefly there’s a bond between religion and society. If you leave the community without religion or if you isolate religion from society, then you are one of the person addressed in this verse. When this happens not only you would find frustration but whole community would meet their doomed fate of sadness as well.
Ve ahiru da’vahum enil Hamdu Lillahi 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.”