“Euzu Billahi minesheytanir racim”
From the verse 28 of Al-Baqarah, we are continuing our lessons of Qur’an. However; before we begin our lesson today, I should give a summary of previous verses we processed so far. As you recall, Al Baqarah is a sura which consciously set the concept of; dangers for Muslims to turn into Jewminded as well as the process of the community of Moses who turned into Israilians and eventually Jews.
First five verses of this sura approach the concept of mumins and Iman. Following two verses talk about infidels. And the twelve verses after that handle hypocrites. That means this sura divides humanity into two sections. Group of Truth and Group of Wrong(Superstition). Iman Bunch and Denying Bunch. And it also divides the denying bunch into two parts as well. Openly denier and secretly deniers which also means hypocrites.
After all that seperation; the speech turns into all humanity and an invitation is given for consciousness and responsibility to Allah by addressing peoples consciences. Then the creation of earth and heavens are explained. A connection between this creation and revelations is established and another addressing is given to humanity: “While the universes and natures verses are so obvious, so open; and you see them with you eyes and live them without denying any of them; why then you deny Allah’s revelations? Don’t you think Allah’s physical verses and verbal verses are from the same origin? Why are you keeping them apart, why seperating one from another?”
Then a good news, an evangel is given to true believers. With the verses 25 and 26; two different approaches are displayed for Allah’s revelations.
1 – Mumins approach of Iman
2 – Infidels approach of Denial
And from that point all eyes are turned to earth and heavens creations again. As a progression of this situation, with 28. Verse our attention is turned to revelations; I mean physical and actional revelations again.
28 – “Keyfe tekfurune billahi ve kuntum emvaten fe ahyakum* summe yumitukum summe yuhyikum summe ileyhi turceun”.
How can you deny that the Names of Allah comprise your essence (in accord with the meaning of the letter B) when you were lifeless (unaware of your essential reality) and He brought you to life (with the knowledge He disclosed to you); again He will cause you to die (from the state of thinking you are only the body), and again He will bring you to life (purify you from confining your existence to your body and enable you to live in a state of consciousness)… eventually you will see your reality. (A. Hulusi)
How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.
[Additional Info: Keyfe tekfurune billahi Creation is the proof of Allah’s existence. If you see three bricks put vertically while you walk the street, the first question pops in your mind is “Who put them there?” Have you ever met a guy saying something like, “Interesting. Those bricks climbed on each others top on their own.” Even if you search the entire humans on earth, you cannot find anyone saying that.
Person who says such a claim is crazy, it is a mental case and must be put in a hospital. So if you ask a normal being, how those bricks come together with such precision, he can give you some normal answers. Someone from this street put them like this. Or the owner of this house stack them. Or there’s a land here needs to be marked and someone marked them with these bricks. Or the worker dropped them and someone behind put them together. See; we haven’t reached a conclusion like they were happened to be like that by coincidence. (M. İslamoğlu-Esma lessons (7-2) ]
How can you deny Allah, who gave you life when you were without life, then will take that life back and bring you to life again; and to Allah will you return? How can you reject Allah’s creation?
The sentence, “Gave you life, when you were without life” is the entry of creation universe, the creation from nothing, a new beings arrival, those are the meanings. After coming to life in this world, taking that life emphasises death. The passage for the following world; ahiret. That comes with a form of resurrection named Ba’su ba’del Mevt. Coming to life with another form. And in the end summe ileyhi turceun. You will return to Allah.
[Additional Info: “How can you deny Allah? Based on what, exactly, do you cover or veil yourselves against Allah. You were unliving parts in your fathers and mothers bodies. Allah gave you life. Why don’t you take living creatures of existence for the creators proof.
Then Allah will take your lives with natural deaths and you will be revived on Judgement Day. First reanimation can be observed directly. And the second one can be known by using the first reanimation as a proof of creation.
“And last, you will return to Allah.” To live the consequences of your doings. Or after you taste death by killing personal egos which also means pass a non-existence state in “vahdet” (unity), you will be revived with true life. And with this true life blessing, reach a state of eternity after temporary. Then you will return to Allah. If the ability you possess is unity; by observation. If the ability you possess is person, by witnessing. (İbn. Arabi-Te’vilat) ]
[Additional Info: A DIFFERENT COMMENT
There’s a sense of a different truth behind this verse. It says, How can you deny Allah, even the existence is obvious in front of you. Is it possible a creation without a creator? Is it possible a work without a master. It almost seems like Allah is surprised by humans, the creations Allah gave mental abilities, can make such stupid assumptions.
About the death and life process… The explanations in Qur’an for those matters are quite different. You can observe them by looking these several verses. (Bakara/154) (Bakara/164) (Bakara/260) (A.İmran/25) (A.İmran/169) (En’am/36) (En’am/95) (En’am/122) (Nahl/21) (Neml/80)..~ vs.
If we can see those and lots of other verses in Qur’an we can reach this conclusion. Being in a physical state like we are in right now is considered as “dead”. Yet “Being alive” state can only be achieved with quidance from Allah. (En’am/122) So with these aspects, this verse possesses another meaning like this.
A person is alive only he uses his existence with Iman, consciousness of Allah and his responsibilities. But he’s dead already if he stucks within a circle of his ego and pyhsical instincts. A persons life is a road between these two states.
Then we can reach another conclusion. In his life on earth, a person may die and resurrect consistently. And after “death” as we now today; everything is over and soul (with ego and consciousness) will return to Allah. Because it will be a state of aynel yakiyn. Meaning everthing and everyone will be known as they are. So, after reaching that state it is obvious that believing won’t help you, if you don’t have Iman already, since it is the end of the road. That is my comment on this matter. Ekabir. ]
29 – “Huvellezi haleka lekum ma fil erdi cemian summesteva iles semai fe sevvahunne seb’a semavat* ve huve bi kulli shey’in alim”
It is HU (HU/He should be contemplated upon in multidimensional depth!) who created for you all of that which is on the earth (all of the qualities and functions of your body). Then He turned to your consciousness (brain) and arranged it into seven realms (seven levels of comprehension, seven stages of the self). He is knowing of all things as He creates everything from Himself (He comprises the essence of all manifestations). (A.Hulusi)
It is He Who hath created for you all things that are on earth; Then He turned to the heavens, and made them into seven firmaments; and of all things He hath perfect knowledge.
“Huvellezi haleka lekum ma fil erdi cemian Allah; whom you will be returned, created everything on earth for you.
From that expression, Islamic Fikih (Law) scholars reach this conclusion for human and put this unchangable rule. El asr, fil eshya ibahatun. On things and creations, the reality is freedom. If evidences show otherwise. For that reason, in the laws of Islam a claim or evidence which points out freedom on a matter is unnecessary. But evidence of any kind of restriction on a matter is essential. If any form of evidence doesn’t come up on a matters restriction, it is the sole definition of freedom on that particular matter. This verse is also the definition of that claim. Everything created on earth by Allah, are created for mankind. And after that expression, verse continues.
summesteva iles semai fe sevvahunne seb’a semavat* Then Allah turned to the heavens, and made them into seven realms; ve huve bi kulli shey’in alim” Allah knows all things perfectly with every little details.
The expression here; fe sevvahunne seb’a semavat* seven skies, the arrangement of skies made by Allah. Meaning of it, is one of the problems of tafsir. The number seven is oftenly used as word tricks in arabic language. We cannot assume seven levels of skies just from this verse. This number is an allegory. So it can be taken as more than one firmament or layers upon layers. Of course some tafsir scholars have taken seb’a semavat*as seven layers or seven stages of sky. Some other scholars in the past used this verse to explain stars beyond the solar system. And some scholars today are using this verse to give an explanation of atmospheric layers; as in stratosphere, thermosphere, exosphere and such. I however believe that the real meaning behind this verse can only be known by Allah and even with all that explanations whether they are right or incomplete; the truth of this “seven layers of skies” expression may or will be comprehended completely several centuries later.
After taking our attention to the creation of being, earth and heaven; Qur’an now entering another subject. A subject which you cannot find in any source, an incident you cannot find any referances about. The adventure of the human races arrival. Qur’an gives us some celestial explanations about this matter too. And all begins with this verse.
30 – “Ve iz kale rabbuke lil melaiketi inni cailun fil erdi halifeh* kalu e tec’alu fiha mey yufsidu fiha ve yesfikud dima’* ve nahnu nusebbihu bi hamdike ve nukaddisu lek* kale inni a’lemu ma la ta’lemun.”
And when your Rabb said to the angels (angels here are personifications of the qualities of the Names comprising one’s body, hence the addressee here is you), “I will make upon the earth (the body) a vicegerent (conscious beings who will live with the awareness of the Names).” They said, “Will You make one who causes corruption and sheds blood therein, while we declare Your hamd (evaluate your existence that you have manifested through us) and engage in your tasbih (are in service to Your will, which in every instant manifests in a different state) and sanctify You (hold you above and beyond all inadequacies)?” Allah said, “Indeed, I am Aleem (All-Knowing) of that which you do not know.” (A.Hulusi)
Behold, thy Lord said to the angels: “I will create a vicegerent on earth.” They said: “Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?” He said: “I know what ye know not.”
Ve iz kale rabbuke lil melaiketi inni cailun fil erdi halifeh And when your Rabb said to the angels, “”I will create a vicegerent on earth.” kalu e tec’alu fiha mey yufsidu fiha ve yesfikud dima’ They said, “Will You make one who causes corruption and sheds blood therein?” ve nahnu nusebbihu bi hamdike ve nukaddisu lek “whilst we do declare your hamd and glorify (tasbih)your holy (name)?” kale inni a’lemu ma la ta’lemun.” Allah answered their worries; “Indeed, I am Aleem (All-Knowing) of that which you do not know.”
First concept of this verse is the concept of angel. There are several comment about the nature of angel. First debate is about the root of the name word. Those who claim the name comes from the root word of “mel-ek”, says it means; a force which holds a thing together. That comes with a meaning of; a things power, preventing it from falling apart is that things angel. A phrase is used for humans like this claim; “el kalp u melek ul cesed” Heart is bodies angel. Meaning; heart is the element which holds human together and prevents him from dying. Those who takes the meaning of angel as power, also takes the word “melak” as a root of angels (melek). According to those the meaning of angel is force, power.
But some other tasfirians and language experts, Melek and Melaike have different meaning. Melaike can be taken as a plural for melek, but there are other claims to prove otherwise. Even some come to a conclusion of; “Every melek is melaike but not every melaike is melek.” The meaning of this phrase is this. Angels can be two types.
1 – Dynamic Forces
2 – Static Forces
Dynamic forces are angels assigned to humans. They are invisible creatures with their own personalities. But there are also static forces. They are the forces assigned to heavens, trees, mountains, rivers, seas. Static forces assigned to creatures which have static fates like stars and galaxies. They are the force holding them together and keeping them from falling apart. But after those claims, we want to say this. Angels are creatures of Unknown (Gayb). And to believe every creature mentioned in Qur’an by Allah, is an absolute necessity of Iman for true believers. And for that reason, every reasoning, every claim, every explanation about creatures of the unknown is bound to be a speculation. Therefore angels are in this concept and topics of Iman.
Second concept of this verse is the concept of caliph. Caliph, vicegerent or deputy means a substitute for someone more powerful. Then what does it mean by using the expression of caliph for human here? The question comes to life as; human is a substitute for whom? Whose caliph is human? There have been two answers for that question in the entire tafsir history. One of the answer is; human is Allah’s caliph. Other answer is, human is a caliph for a generation of his kind or some different kind of being lived on Earth before him.
First opinion is based on ideas of some scholars like Ibn-Mesud and Hasan Basri who thinks the same like him. Second opinion is based on the ideas of Ibn. Abbas. First opinion of, “Human is Allah’s caliph.” cannot prove this claim by showing any verse in Qur’an. Yet; based on similar verses they can build a defense like this. Human is entrusted and given responsibility to carry out Allah’s will and wish on Earth. So this is a proof for human to be Allah’s caliph. It may not be a strong claim since there are no verses to prove this opinion by the letter. Yet the other claim is equally structural by nature. Human is a caliph for some other generation lived on earth.
There are two proofs for this opinion. One is the existence of Satan, Devil. According to those who build their opinions on this idea, djinns are the previous attendants and caliphs of this earths realm. And Satan who was a djinn in this community, was also a being blessed with heavens. And because of his envy and grudge against human, his designated substitute; he was banished from heaven. Their second proof for this opinion is the question of angels. “Will You make one who causes corruption and sheds blood therein?” The question which was given in this verse.
How did angels know about humans? How can angels know about humans if that race wasn’t already residing on Earth? How can angels know the bloodshed and mischief occurances on earth if human race weren’t already exist? I took both opinions on the same value and scale. But I wish to express my thoughts that neither claims have the confirmation on the position of caliph. I also wish to make a point, a third idea, which can be proven by Qur’an in the sura of En’am-165.
“Ve huvellezi cealekum halaifel ard” (En’am/165)
It is Allah who appointed you caliphs upon the earth
In this verse the concept of caliph is mentioned with the earth itself. The earth and caliph words are used as a completion and a phrase is used. “Earth’s caliphs.” There are no phrases in Qur’an as “Allah’s caliphs” for humans or any other completions as well. But here in this verse this phrase is used right in the open.
Ibn-Ishak translated this fact like this. Sakinen ve amiran yeskulihe ve ya’muruhe halefe. Meaning; they reside there, they have been assigned as caliphs on earth to build, furnish and make it livable. So with this explanation truth must be this. Humans are caliphs of Earth. And this position must be taken just like the political aspect of caliphate; to build, protect, and defense Earth. Earth is trusted to humans, more likely humans are assigned as keepers of Earth. And just like a political position; if caliph can’t manage and handle the situation well, if he can’t be fair and treat it with cruelty, he would lose this position, or more likely the position of caliph on Earth would be taken from him. Since this is the definition of treason against earth, the value he was trusted with.
From this opinion, we can say humans caliphate is the caliphate over earth and if he can protect, defend, build, furnish and make the world livable, then and only then we can say he executes the responsibilities and duties of a caliph. Otherwise, it counts as a clear irresponsibility and treason against his position of caliph.
So, this is the question asked by angels to Allah. Will you create a being who would do bloodshed, mayhem; a being causes destruction, chaos, anarchy and terror over the earth? Of course we should think over this question of angels. How did angels know and guess this situation? We may accept the fact like some scholars have been; that another creature race had been living on earth before human race as we know this day. But the closing sentence of this verse shows us the answer given by Allah for angels concerns. “I know what you don’t know.” That means you know and predict only a portion, only what happened so far. But there’s another aspect of this situation there. I know that aspect which you don’t know about.
Or we can understand it like this: “You only judge an incident with what you can comprehend and you don’t know its content. But I know the wisdom and reason, hows and whys behind it.” And now we learn those hows and whys motives by studying following verses.
[Additional Info; ADAM THE PROPHET and FIRST HUMAN ARE NOT THE SAME.
In that era, a race was living on earth. Beings who are very similar to “human” today physically but not capable of any mental faculty, thought or judgement potential. Beings called today with the name of “homo-sapiens” like us, but mentally undeveloped and lived like animals. Those today we call them “humanoids.”
They could do anything to benefit their personal needs. Bloodshed and mischief. Lives were based on very limited basic animalistic needs like; eat, breed and possess as much as possible.
So earths mentally developed beings of that time; DJINNs could do whatever they want with them. So angels; with their own capacities and examples they saw; evaluated “humanoid” as a being of that generation lived on earth. With that conclusion, the caliph position for human only gave them ideas of a bloodshedder and mayhem causer creature.
But the being, called “Adam” who HAS a body of “shaped clay” meaning “atomic structural humanoid vessel”, Allah blew with soul. This indicates a mental mutation. And from that point humanoid form became the first human Adam The Prophet. ]
31 – Ve alleme ademel esmae kulleha summe aradahum alel melaiketi fe kale embiuni bi esmai haulai in kuntum sadikiyn
And He taught (programmed) Adam (the name ‘Adam’ in the Quran references every single human, who in reality is nonexistent and has been created from a state of nothingness through the manifestation of a composition of Names) all of the Names (all knowledge pertaining to the Names and their manifestation). Then said to the angels, “Explain the (qualities of the) Names of (Adam’s) existence, if you insist on your claim.” (A.Hulusi)
And He taught Adam the names of all things; then He placed them before the angels, and said: “Tell me the names of these if ye are right.”
Ve alleme ademel esmae kulleha Allah taught Adam the names of all things. summe aradahum alel melaiketi fe kale embiuni bi esmai haulai in kuntum sadikiyn Then Allah said to the angels, “Explain these Names of existence one by one, if you insist on your claim.”
The topic of the Names taught Adam here, is a serious problem. Some translation scholars explain these names as all languages spoken on earth. In another words, all earthly languages are taught to Adam. But there aren’t any documents to prove this claim of tafsir.
We think the reasoning about teaching the names is, the ability of identifying the nature of things, ability to name things. And with that abilities origin, this can be taken as willpower. Allah gave Adam his will. Because naming a thing is only possible by isolating its nature. Like a parrot cannot name anything. Because it hasn’t got any ability to isolate the idea. Isolation word also matches with another words above. “Takdis” and “Tespih”. The meanings of takdis and tespih are isolation. Exalting, ennobling, divinizing… Exalting something or someone is also isolation it/him. So I want to emphasis this ability of isolation in human. One who cannot isolate, cannot give names. Because all names we have given things, our verbal language, all of our words are products of this isolation ability.
To be able to isolate; one should possess mind. By using your mind and reasoning, you should be able to make connections between the thing and the name you gave it. Because every single name you gave must have a feature of that thing or have an image about its nature. That means names are not independent from its hosts. Explanations cannot be seperated from what explained even if they are basic stuff. Like the name apple cannot be taken without the thing given that name.
Allah’s names are also the same. The name Rahman of Allah, points out a feature of Allah. Rahim shows another feature. The name Gaffar possesses another feature. The name angel, shows the nature of angel. Linguistics say the word “name” come from two origins. “Sumu”; meaning exalting, isolating. And the other one is “Vesm”; sign root. That explanation gives us this. A name is a product of either a signing or showing process or an isolation to express the image of what’s named.
If we look back all things above and reach a conclusion that a given name is a sign of that thing; we should also understand this. To be able to name a thing; one should definitely possess the ability of judgement, ability of thinking, comparison and above all; ability of willpower. If we look at any language, we see that names are always connected that language. Where there’s a language there are names and adjectives which are also a signs by nature. For those reasons, the topic of names taught to Adam; some scholars translated it with verses of Rahman 3-4. We also agree this accurate opinion.
“Er rahman. Alleme lkur’ane. Halekal insane. Allemehul beyan.” (Ar-Rahman/1-2-3-4)
1. The Rahman! 2. Who has taught the Qurán. 3. Has created man: 4. Has taught him an intelligent speech.
Allemehul beyan. Talim-ul Beyan. This is the teaching of explanations, teaching of names. Allah created man. Halekal insane, Allemehul beyan. Taught him the explanation. Give him the ability to explain.
A man can explain the thing, identify it, give name to it. So the reason here about teaching Adam names is, giving Adam the ability of naming things and beings, giving Adam his mind and will.
32 – Kalu subhaneke la ilme lena illa ma alemtena* inneke entel alimul hakim
(Unable to make this evaluation) they (the angels) said, “Subhan, You are (beyond being limited or conditioned by any of your constant creations)! It is not possible for us to have any knowledge except that which You manifest through us! Undoubtedly, you are the Aleem (possessor of absolute knowledge) and the Hakim (the One who manifests this systematically).” (A.Hulusi)
They said: “Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom.”
Kalu Angels replied this offer by Allah like this. Subhanek, you’re the only authority. la ilme lena illa ma alemtena We have no knowledge but what you taught us. They showed obedience and confessed that their entire knowledge is from Allah. They confessed the source of all knowledge is Allah and without Allah’s permission they would have none of that. With that they honored the owner of this blessing.
inneke entel alimul hakim Without a doubt you know and you know everyhing with every little detail. Aliym..! Not Alim. Alim is a common phrase for knowledge, but Aliym! That name is a phrase of knowledge with emphasis. Knowing something with its every angle and depth. Knowing something with every parts and portions. Aliym is a name for the owner of knowledge which can know a things reflection with every possible dimensions. You’re Aliym! But not just Aliym, because you gave us some of that knowledge and with that blessing, we also know some. But the portion which you know and we don’t; is because you’re Hakiym!. Because we don’t know why, we don’t know the wisdom behind that knowledge. But you are Hakiym, Know every reasons. Angels replied and honored Allah with its Hakiym name to imply their lack of knowledge about reasoning behind Adam’s creation by Allah.
33 – Kale ya ademu embi’hum bi esmaihim* felemma embeehum bi esmaihim kale e lem ekul lekum inni a’lemu gaybes semavati vel erdi ve a’lemu ma tubdune ve ma kuntum tektumun
(He addressed), “O Adam (vicegerent who has been brought into existence from nothingness with the qualities of the Names), inform them of the reality of the Names comprising your existence.” When Adam informed them of the meanings of (Allah’s) Names (comprising his being, that is, when these qualities became manifest through him), Allah made them realize, “Did I not tell you that I know the unknown (the secrets and qualities that have not yet become manifest) of the heavens (state of consciousness) and the earth (the body). And I know what you conceal and what you reveal!” (A.Hulusi)
He said: “O Adam! Tell them their natures.” When he had told them, Allah said: “Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?”
Kale ya ademu embi’hum bi esmaihim Allah addressed: “O Adam, inform them your names.”
The name Adam means “edim-ul ard”, ground, biosphere, earth in arabic language. Yet I find it odd that arabic linguistics searching for a meaning like this is an arabic word. Because it’s not. Adam is not an arabic word, it’s an import. A word belongs to a language family of Sami languages.
In Assyrian-Babylon languages, this word is adamu. Meaning father, ancestor. Again in keldani language means human. Also have the meanings of leader, first one in same language. And in Tora which is Hebrew, this word shows up as adama. Adama means ground, earth. In Tora, these adama words or adam words come approximately 500 times and all have the same usage of human and human bloodline. There are only a few usage to give us a unique name of “Adam”. And if we take a closer look to this verses handling, we can see that, adam here is a symbol. Adam is a symbolization of humanity. A prototype of humanity you can say.
For that reason, the concept of adam here is a reference for all humanity and as a symbol, Adam is chosen. For that same reason we should see this dramatic article like it is meant for all humanity. This text given us by Allah is based on concepts like; humans weaknesses, structure, genesis and cross-connections between creatures both seen and unseen like connections between human and angels or human and djinns. And of course this text has a concept of another connection too. The bond between man and Allah. I think if we can ask “What is meant to be revealed?” here, instead of “What does it say or mean?”; we may understand very different things.
Allah addressed: “O Adam, inform them your names.” felemma embeehum bi esmaihim. Adam informed them names one by one. kale e lem ekul lekum inni a’lemu gaybes semavati vel erd, ve a’lemu ma tubdune ve ma kuntum tektumun Allah said: “Did I not tell you that I know the secrets of heaven and earth? And again didn’t I know what you reveal and what you conceal?” Here we see Allah already knew what angels revealed. But Allah also said “I know what you conceal.” You may wonder what did angels conceal. Were those angels mentioned in this verse, concealing something in their hearts?
A subtle meaning is revealed here in this verse. Angels said; “O Rab, we glorify your name, praise you. Yet you are going to create a caliph on earth, someone who will make mischief and bloodshed therein?” But maybe the real meaning in their heart was like this. “O Rab, choose us your caliph. We are worthy of that position than humans.” Since they didn’t actually say this but they thought or felt in their hearts; Allah gave his words with that subtle expression. “I know what you reveal and conceal.”
34 – Ve iz kulna lil melaiketiscudu li ademe fe secedu illa iblis* eba vestekbera ve kane minel kafirin.
And when We said to the angels, “Prostrate before Adam (the manifestation of Names who has come into existence from nonexistence; the Dimension of Names)”; they all prostrated, except for Iblis. He refused out of arrogance – the magnanimity of his ego (he realized his own essential reality comprised the qualities of the Names but failed to realize that the very same reality comprises the essence of all beings other than him) and became of the deniers of the reality. (A.Hulusi)
And behold, We said to the angels: “Bow down to Adam” and they bowed down. Not so Iblis: he refused and was haughty: he was of those who reject Faith.
Ve iz kulna lil melaiketiscudu li ademe fe secedu illa iblis Then we said to angels, “Show your respect to Adam”. And they all showed. But Iblis (Satan) refused and disobeyed the order. Vestekbera, became arrogant, haughty. ve kane minel kafirin. And became the ungreatful of the reality.
What is the purpose of “secde” (prostrate and bow down) here; I would like to translate this as respect here. “Secde” as you know in islamic literature means prostration as an act of pray only for Allah. It’s a ritual and religious act in daily prays. But this word has meanings of giving respect, bowing down with respect and showing respect. The usage of secde here not in religious meaning but a literatural meaning. The common word based usage. Because by saying “Bow down to Adam”, Allah meant “Show your respect to Adam.” And for that reason, translating this sentence as “Show your respect to Adam”, is a more accurate approach. And angels; by orders from Allah; showed Adam their respects. They didn’t protest.
Here, a manner taught us as well. As the verse states us, when Adam had told them the names, they could show their respects without Allah ordered them to. But they waited Allah’s command. Why? Because it wasn’t Adam who has the owner of that ability, but Allah. If Allah hadn’t given the ability of willpower and naming to Adam; Adam couldn’t have that kind of capacity by himself. So by showing respects to Adam; angels truely showing their respect to Allah. Why? Because they looked at the creation and praised its creator. And in that point angels obeyed Allah’s order.
Satan, however, by not showing his respect, rebelled to Allah. Why? Because it wasn’t commanded to show his respect to Adam’s personality. That act of respecting was commanded by Allah and by denying it, satan rebelled Allah’s order.
I translated the end of verse as “became one of ungreatfuls”. It’s possible to translate as denier or infidel too. But we can see every part of Qur’an that Satan never deny the existence of Allah, in fact he swears an oath for Allah’s greatness. Fe bi izzetike His vow; “I swear oath for your honor.” In another verse; he says “I scared from Allah.” Again in another verse, Inni efekullah, saying Allah’s path is the one and only true path and implying that he will stand on that true path. As you can see, Satan never denied Allah, nor the judgement day. He became rebel, not by denying Allah, but denying the command Allah gave.
For that reason, we translated the end of this verse as “became one of ungreatfuls”. Because this is an act of ungreatful behaviour. He didn’t settle with the blessings he already have. Became jealous, envy the creature in front of him. And with this act of envy, he ignore the blessings Allah had given him. This is the sole definition of being ungreatful, so he became one of them.
The word “iblis” in this verse, comes from the root word of desperation. So Qur’an used this meaning as well. Like mublisun or mublusin… They became desperate, they got caught to illness of desperation. Again we may translate this verse as “lost cause.” Iblis is a lost cause. The confusion given by desperation. So, iblis is a lost cause and this desperation turned iblis into satan.
[Additional Info: Caliphate of Allah … In his book of “True Religion, Speech of Qur’an”; Hamdi Yazir of Elmali explains like this: Allah said. “I will create a caliph on earth. So that he may have the ability to control over creatures on my account and he will run things and rule per my honor. (Book 1: Page:299) Let’s take it from the beginning.
Allah created Adam to be a caliph on earth. For the topic of Genesis of humanity, previous books before Qur’an, especially Tora mentions the situation like this: “Allah created Adam on his own image.”
Prophet Adam mentioned as “adam” in Tora. Bible too. About that positioning, there are explanations in Buhari, Muslim and Ibn-i Hanbel.(Hadith books) Rasulallah Muhammad (p.b.u.h.) said this:
“Allah, created Adam on his own image.” The reason of Adam’s creation on Allah’s image, like this verse explains; to become a caliph on earth. The position of caliph is only possible for a creature (Adam), if he was created by Allah’s image. The real explanation of Rasulallah is on that word.
It was mentioned like “Allah created Adam on his own image. But what should we understand on this phrase, “image”?
The word “image” here, is the reflection of Allah’s holy names “Esma” and the meaning is more spiritual. The meaning of “Adam’s creation on Allah’s image” is actually, “become a whole being with Allah’s names reflections over a creation.” Basically by revealing the nature of Allah’s names; Adam is assigned for the position of “Caliph”, created; to be exact. Similarly; on the verse of (An-Nur/55) says:
Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will make them caliphs.Also the verse Fatir/39 explains this.
Allah; it is that has made you inheritors in the earth. Mankind exist as Caliphs on earth already! But who are these “Caliphs” that are aware of their positions within them and over earth. Who are those worthy of this assignment and live this responsibility?
Of course that is the topic we should think about it throughly. Prophet Adam is not the first human because of his “earthly humanoid vessel” called his body. He’s the first human because of his “Caliph” speciality which brought him together as a “More Human Meaning” That is of course according to truths revealed to us. “Human, as Adam is the first human. And “The sons of Adam” are only those worthy enough to sense their caliph potential, understand it, comprehend it and live it. (A. Hulusi-Caliphate of Allah) ]
35 – Ve kulna ya ademuskun ente ve zevcukel cennete ve kula minha ragaden haysu shi’tuma* ve la takraba hazihishecerate fe tekuna minez zalimin.
And We said, “O Adam, dwell, you and the one with whom you share your condition and life (your wife, your body) in the state of Paradise. Live however you will with the blessings of this dimension but do not approach this tree (never fall into the misconception that your existence is confined to the body), lest you suffer.” (A.Hulusi)
And We said: “O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression.”
Ve kulna ya ademuskun ente ve zevcukel cennete ve kula minha ragaden haysu shi’tuma And We said: “O Adam! dwell you and your wife in the Garden; and eat of the beautiful things therein. ve la takraba hazihishecerate fe tekuna minez zalimin. But do not approach this tree or you suffer (become on of those who harm themselves).
What is the garden or heaven Adam and his wife resided, stands for? Actually we may take the expression of heaven as a garden easily. Because paradise is also means garden. In arabic language all words coming from the roots of Ce-Ne-Ne have meanings of secret, covered; we might say. Can! Life force within human; hidden, mysterious, secret. Cenin! Human baby concealed in woom. Cinnet! Covering the mind, losing reason! Mecnun! One who covered his mind. Cin (Djinn) One who’s hidden from sight. And Cennet (Heaven), a piece of nature so magnificent that all grounds covered with trees branches. As you can see all words come from the roots of Ce-Ne-Ne have secretive hidden meanings. And Cennet (Heaven) is one of them. There have been some debates over whether this heaven was on earth or somewhere far away. Some of ehlisunnet (Way of Allah) scholars have opinions of this heaven is somewhere in the sky. Their claims are Adam was brought down from sky. And their proofs to this claim is the expression of ih-bi-tu “brought down from heaven”, more specifically the word “brought down”.They say if they weren’t some place high, Allah wouldn’t say “down”.
Second opinion which opposes this one claims that this heaven mentioned in this verse was a place on earth like a paradise. And just like the previous opinion used, they use the same verse part to prove their claims. Ih bi tu mirsan; go to Egypt, relocate to Egypt! They think the word pattern means to go or to move there.
The truth is, just basing on the word Ihbitu, to tell Adam and his wife was living in a garden above ground and far away in the sky, is a thin claim. Because whether in Suras of Ta-Ha or Al-Araf or any other suras have topics on “The Creation”; their first verses have both expressions of “Fil Ard”. That means all things occured back then were on earths ground.
Ve iz kale rabbuke lil melaiketi inni cailun fil erdi halifeh Rab had said “I will create a caliph on earth. Everything occured happens on earth which was also emphasised at the beginning of this verse. With that point of view there’s no objection to think like this heaven or garden, Adam and his wife Eve had stayed for a while was really on earth. Even so, according to a hadith we see at Muslim’s Book of Hadith says The Rivers of Firat and Dicle (Euprates and Tigris) and two other rivers on that area were Garden’s Four Rivers. If we agree on this hadith as sahih (real), then it’s also safe to assume that there was a heavenly garden on that four rivers area. Therefore it’s possible to translate this as a garden.
I should point out this which I also said on the tafsir of 25. Verse; everything on earth were mere copies of the real things in afterlife. Even this life perception is a reflection of the real living situations in afterlife. This idea may look like Platon’s “Universe of Ideas” theory, yet it’s very different by nature. And in reality for people who will be blessed with heaven;
Kullema ruziku minha min semeratir rizkan; (Al-Baqarah/25)
Every time they are fed with sustenances therefrom, they say:
Kalu hazellezi ruzikna min kablu They say: Why, this is what we were fed with before. But: ve utu bihi muteshabiha
They are definitely different. For they are given things in similitude, not the sames. What they taste on paradise are not the same ones they tasted on earth. What on earth were just copies, similtudes. And for that, everything on earth even pieces of heaven or garden are also mere copies of true heaven.
[Additional Info: Wife means Ego. The reason why it’s named as Eve is because it cannot be seperated from its origin material. Because life is a dominant black colour. Also the word adam is used for heart and connected to material without any form of seperation. As you know the word “el-edeme” is a colours name black ebony. If heart wasn’t so intervined with material realm, it wouldn’t named as adam. Both Adam and Eve’s garden which they were banned was actually the spiritual realm. That place was a holy garden. So they had been told to stay on spiritual realm. A place you can use heavenly sustenance whenever you want. With a wider and common meaning, you can get every bit of wisdom and knowledge.
Those sustenance of heart are spiritual fruits. This is a definition of an infinite possibilities. Help yourselves with every angles, every levels, every positions you wish for. Because heaven is continuous, it’s not possible for it to be cut or banned. (Ibn. Arabi-Te’vilat]
36 – Fe ezellehumesheytanu anha fe ahracehuma mimma kana fih* ve kulnehbitu ba’dukum li ba’din aduvv* ve lekum fil erdi mustekarruv ve metaun ila hiyn
But Satan (the assumption that they are only the body) caused them to slip from (the state of consciousness) that they were in. And We said, “Descend as enemies (of spirit and body) to one another. You (and your descendants) will live upon the earth (with the conditions of bodily life) and benefit from it for some time.” (A.Hulusi)
Then did Satan make them slip from the (Garden), and get them out of the state (of felicity) in which they had been. And We said: “Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling place and your means of livelihood – for a time.”
Fe ezellehumesheytanu anha fe ahracehuma mimma kana fih Then did Satan make them slip from the (Garden), and get them out of the state ve kulnehbitu ba’dukum li ba’din aduvv* ve lekum fil erdi mustekarruv ve metaun ila hiyn And We said, “Descend as enemies to one another.
Who are mentioned by the phrase; “Descend as enemies to one another? Human and Satan races, of course. Besides it would be wrong to assume humans are their own enemies to one another. Just because Christianism took that meaning, and “Homo, homini lupus” philosophy was born. A way of thoughts that humans are always in an endless fight with their own kind. Like philosopher Hops said; all ideologies are build on an endless struggle and eternal war.
But Islam has an ideology to prove otherwise. That humans are not enemies among themselves. On the contrary the word insan (human) comes from unsiyet; meaning “love, know, respect, close and warm” As this hadith tell us; El mu’minu ul fun me’lufun True believer is the friend and the one who wanted to be friend. Neither a person who isn’t a friend nor worthy of being a friend, have no good in his heart. Actually this image is humans type. One of two roots of the word human is unsiyet. Someone who can get close, who can love, who can warm.
ve kulnehbitu ba’dukum li ba’din aduvv* ve lekum fil erdi mustekarruv ve metaun ila hiyn You will live upon the earth and benefit from it for some time. Earth is a bed, a home, a place. For that; live upon this temporary place for some time. Benefit from its sustenances for a while.
37 – Fe telekka ademu mir rabbihi kelimatin fe tabe aleyh* innehu huvet tevvabur rahiym
Then Adam (be aware and never forget, Adam is you!) received knowledge – words – from his Rabb (the dimension of Names within his brain) and repented (this knowledge enabled him to realize his mistake). His repentance was accepted. Indeed, HU is the accepting of repentance and the One who allows the experience of its pleasant results with His Rahimiyyah. (A.Hulusi)
Then learnt Adam from his Lord certain words, and (Allah) accepted his repentance; for He is Oft-Returning, Most Merciful.
Fe telekka ademu mir rabbihi kelimatin fe tabe aleyh After that Adam took some words from his Rabb; or with an accurate translation Fe telekka ademu mir rabbihi kelimatin Certain words were given to Adam. Both translations are true. Adam learnt some words and fe tabe aleyh with those words he repented to Allah. Apologize from Allah. Made self-critization. innehu huvet tevvabur rahiym Allah accepts apologies much and most merciful.
If we ask what were those words Adam took from Allah, there are no references in Qur’an to establish an answer. Even some scholars claims that a verse in the sura of Al-Araf; it’s certain that those words aren’t enough to express Adam’s repetance. Then the answer lies in good deeds (sahih sunnet) for us. Like suphaneke we read, on our every prays opening line. There are some pure claims that those are the words of repetance. So us, sons of Adam, begin our prays with suphaneke; as a repetance, an apologize to Allah and a self-critization. We start our prays with these words of repetance every single day.
Suphaneke, contains 3 angles as a context. Tesbih (glorify), Hamd (thank), and tevhid (unify). Suphaneke allahumme, Dear mighty and great One, my dear infallible Rabb, my Allah, I accept that you are the only perfect One. You are so great. Ve bi hamdik. All thanks and praise are of the mighty one, Allah. Ve tebare kesmuk. My dear mighty Rabb, how sacred and blessed are you, how great are you. Ve teala cedduk. You are the most inspirational, most holy. . Vela ilahe gayruk. There is no other existence but you my dear Allah. All those translations give us three aspect of subhaneke. Tesbih, hamd and tevhid.
Remember the 30th verse above. What were those angels asking when they were also telling their reasons? Will You place therein one who will make mischief therein and shed blood?- whilst we do celebrate Your praises and glorify Your holy (name)? Like an answer to them from Adam; We are also glorifying Allah’s name and give our thanks. We, humans, sons of Adams; O angels, we are not beneath you. We are joining this race of glorifying Allah’s name and praise our Allah too. We are now a part of this universal choir. Every single true believer, shows these features angels once took them as a privilage, in his prays.
And for that, namaz (daily prays) are ascensions. Act of pray is by definition, passing angels and reuniting with Allah. If a true believer can execute his prays as an act of ascension, then he will be lifted up to a level that angels bow down to him and show respect. This is the difference of men. Angels bow down to this difference of men. They show respect to this fact.
What is repetance? fe tabe aleyh. Tevbe (repetance) as a word meaning; turn. Turning back, quit and give up. As an islamic meaning; quitting a mistake to never do that again, decide to leave the sin and ask for forgiveness from Allah.
Actually the words Istigfar and Tevbe have different meanings in Qur’an. Istigfar means, saying sorry to Allah verbally for something. Tevbe however; is asking for forgiveness from Allah with an act oppose the sin itself. Like, you commit a sin with an object, then you should make your repetance with object. You commit a sin with spending your money on the way of satan; then you should spend your money on the way of Allah. You commit a sin with spending your life and youth for earthly joys and emptiness; it’s repetance is to turn and send your life on the way of Allah. Tevbe (repetance) is turning away from a sin and act just the opposite. A repetance of something, is that things nature.
There’s repetance of eye. Repetance of eye is, turning away from watching a wrong and start seeing the Right. If the wrong of listening is the sin of ear, then the repetance is to listen Allah’s words. If the sin of heart is, letting in the wrong and accepting the sin, the repetance for heart is turning your face to Allah and quit your sins. For that reason repetance can have both action nature or feeling nature. Rasulallah (p.b.u.h) said, “Regret is repetance.” Because regret is the feeling nature of hearts repetance.
38 – Kulnehbitu minha cemia* fe imma ye’tiyennekum minni huden fe men tebia hudaye fe la havfun aleyhim ve la hum yahzenun.
We said, go down, all of you, from there (the state of consciousness in which you feel free from bodily restrictions – Paradise life). And when My Huda (guidance; Rasul [knowledge] enabling the realization and comprehension of your essential reality) comes to you from Me, whoever follows My Huda – they will have no fear nor anything to cause them grief. (A.Hulusi)
We said: “Get ye down all from here; and if, as is sure, there comes to you Guidance from Me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve.
Kulnehbitu minha cemia, We said, go down, all of you, from there. “Ih bi tu” we mentioned earlier that those letters mean both go down and get out. fe imma ye’tiyennekum minni huden Be sure, there comes to you Guidance from Me. fe men tebia hudaye fe la havfun aleyhim ve la hum yahzenun. Whoever follows My Guidance – they will have no fear nor anything to cause them grief.
The reasoning for guidance here is of course the position of nubuvvet. That means; When Allah gave the title of “caliph on earth” to mankind, also gave us mind, conscience and willpower which are another forms of revelations. But Allah didn’t stop there. Also sent prophets and books too. And with all those guidances, it’s been said that if humanity follows their lights, they will win two basic prizes. One of them is; la havfun aleyhim. Havf word always used for future in arabic language. Only for future actually. Havf; means anxiety about future, chronic worrying. It means a type of anxiety that can cause panic and ruin its source. In that sense, the person who trusts Allah, connects Allah, holds Allah’s rope can leave all his worries and anxieties about his future. More likely he can let go of his worries that can lead to an illness.
What is this anxiety? It’s about worrying his end. What will I become? Where will I go? What’s going to wait for me there? All those uncertainties, all those blur is like death you taste everyday. For that reason, every person who denies Allah’s guidance tastes death, whenever he sees a death. They die every time they see a death, they see a cemetery, hear a loss. But for those who accept Allah’s guidance and believe afterlife only die once. Because death don’t scare them. Can’t scare them. Because they put their faiths on that path and they believe they came from Allah and now they are returning to Allah again.
fe la havfun aleyhim. Worrying about future doesn’t turn into a chronic anxiety or a phobia for a true believer. Otherwise a simple worry can turn into a phobia. A mental illness that can make someone severely uncomfortable, that can make him lose all his mental abilities, willpower and judgemental skills. It’s a pure extraordinary powerful fear.
And what is the second prize? ve la hum yahzenun. And this type of patterns only be used for past in arabic language. It means, they won’t feel sorry for their pasts. Which also means this. They won’t do anything that make them feel regret. Can it be even possible for someone who accepts Allah’s guidance, take Allah’s path as his way, carries Allah’s words in his heart; make something that can make him feel regret and sorry? So those are the two guarantees.
All sorrows that stay on dark side have different names today. Melancholy, anxiety, neurosis, other forms of mental or psychological illnesses. It’s obsession. Todays people live both of these two things. They have both future anxieties and past regrets. But if you accept Allah’s guidance and take Allah’s words as your way of living; then you become a true believer. Isn’t that the definition of true believer already? One who completely trusts Allah. Isn’t this the definition of Iman. And for someone who completely trusts Allah, can be safe and sure for his past and future. He will be free from his regrets from his pasts and worries from his future. Allah guarantees this.
39 – Vellezine keferu ve kezzebu bi ayatina ulaike ashabun nar* hum fiha halidun
And those who disbelieve and deny Our signs – they will abide in fire (suffering) eternally. (A.Hulusi)
But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein.
Vellezine keferu Those who deny and cover the truth, our signs. Who? Those who reject Allah’s guidance and deny the Allah’s blessing. They cover the truth, hide the signs. Blasphemy is another form of hiding. ve kezzebu bi ayatina and belie our verses. Not just verbal verses, they also belie universal verses too. They deny conscience and willpower. In the end, they belie both actional, natural, verbal and written verses. ulaike ashabun nar So they are the companions of fire. hum fiha halidun and they will abide there with astronomical periods. The word “halidun” here, I explained Al-Baqarah’s first verses before. In arabic language, the word halidun means, very long time. From that point there have been some debates about hell. Whether its eternal or not. Those who claim hell is eternal, take the halidun word as eternity, forever. And they find another proof for this with another verse. Al-Djinn-23;
halidiyne fiyha ebeden. (Al-Djinn/23). However among those who claim otherwise; who claim that hell is not eternal, there are two islamic idols. As it happens those two which have totally different ways to understand Islam and for that contradicts one another constantly; found the same explanation on this matter. One of them is the founder of the teosophistic sufism Muhiddin bin Arabi; and the other one is the greatest critic of this ideology and the father of selephi ideology, Ibn. Teymiyye. Those two head scholars both with different reasons, had come to same conclusion of hell is not eternal but will end someday. Their proofs for this claim are the verses of Al-Hud/106-107.
Followers of Sufism, says everything is temporary and have an end except Allah, when they defend their idea of hell’s uneternal existence. And they also show two other verses from Qur’an for this idea. Kullu men ‘aleyha fam, Ve yebka vechu rabbike zulcelali vel’ikrami. (Ar-Rahman/26-27) Every being, every creature will taste death one day. Only Allah (zulcelali vel ikram) will be forever.
And for Ibn. Teymiyye’s ideology, his student Ibn. Kayyim el Cevziyye wrote a book only about this subject. Hadi’l Ervah. In this work, all reasons about hell’s temporary existence was written one by one and among those reasons proofs were given like only Allah is eternal, nothing is eternal beside Allah. Every being has a time, hell is a creation so it has a timeline as well. And from a totally different aspect the book says, Allah’s forgiveness is greater than wrath. Some scholars like Mevlana Celalettin Rumi, like Ikbal and like famous Musa Carullah Bigiyev who lived this century saw hell as a school, a manner given place. Even Ahmeduddin, one of the reformist Islamic Scholar sees Hell as a hospital. According to his claim, after a mans treatment for his particular illness, after redemption and cleansing all sins with fire, a person won’t stay in Hell.
I believe this matter is a matter of the unknown and no person can have a last word and a closing on this subject. I want to remind you that only one who can have the authority to say anything with absolute certainty is Allah. Other than Allah’s words every other claims are not certain but all figurative. So there are no necessity to defend a claim one way or another.
40 – Ya beni israilezkuru ni’metiyelleti en’amtu aleykum ve evfu bi ahdi ufi biahdikum ve iyyaye ferhebun.
O Children of Israel, remember My favor that I have bestowed upon you and fulfill My covenant upon you so that I will fulfill your covenant from Me (in regards to the vicegerency in your creation), and be afraid of only Me. (A.Hulusi)
O Children of Israel! call to mind the (special) favor which I bestowed upon you, and fulfill your covenant with Me as I shall fulfill My covenant with you, and fear none but Me.
Ya beni israilezkuru ni’metiyelleti en’amtu aleykum ve evfu bi ahdi ufi biahdikum ve iyyaye ferhebun. Now we are moving to another subject. And apparently this subject is important enough to put this sura right at the beginning of Qur’an. A subject which answers the question of what is the greatest danger awaits the Islam community? It’s the adventure of Moses’s community to become Jewish. This long adventure has 120 verses in this sura and it begins here with this verse. All 120 verses are put to this subject of Israilians to become Jews and all because of this.
“O, Community of Muhammad. If you don’t get your heads together and behave, you will also become Jews like Moses’s community. Look how this happened, take lessons from it. Don’t do what they once did, so that you don’t meet their consequences. When they became Jews Allah took away the quest from them and gave the quest of carrying the revelations to you. If you also turn to Jewminded, then the quest will be taken from you too and given to people who aren’t turn into Jews.” 1400 years long Islamic history is the greatest proof and witness of this promise.
In the entire 1400 years long history of Islam, whenever a community or clan became Jewminded, Allah took the flag of Islam from them and gave to another. And that community held the flag and carry through history. This process is still going on and will continue after us. So, let’s read these verse with that emotions and point of view.
O, Children of Israel. Remember My favor that I have bestowed upon you. This favor… This endless favor… Remember the favor of carrying the revelations to humanity. We can translate the favor like this. This favor is choosing a particular community to become main community for entire mankind. Giving them a unique position among the others.
ve evfu bi ahdi Fulfill My covenant upon you ufi bi ahdikum, so that I will fulfill your covenant from Me ufi bi ahdikum, You keep your promise to me so that I will keep my promise to you ve iyyaye ferhebun. And be afraid of only Me.
Here the promise Allah gave the Children of Israel is clear. The promise of being leaders for entire humans in the world. But this promise will only be fullfilled if they keep their promises in advance. What is this promise then? What is the promise Allah took from the children of Israel? Carrying the revelations to humans. Not betraying Allah’s words. Make revelations the dominant part of life and society, be and build a model society.
41 – Ve aminu bi ma enzeltu musaddikal li ma meakum ve la tekunu evvele kafirim bih* ve la teshteru bi ayati semenen kalilev ve iyaye fettekun.
And believe in what I have revealed (Quran) confirming that which is with you (Torah). Be not the first to deny this truth. And do not exchange My signs (the manifestations of the Names in relation to the secret of the letter B) in your essence, for a small price. Protect yourself from Me! (A.Hulusi)
And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone.
Ve aminu bi ma enzeltu musaddikal li ma meakum And believe in what I have revealed confirming that which is with you. ve la tekunu evvele kafirim bih Don’t be the first to deny this truth.Meaning don’t be the leaders of deniers. Believe the revelations, believe Qur’an which confirms what you already have. Ve aminu bi ma enzeltu musaddikal li ma meakum Believe Qur’an which confirms your book Tora. Qur’an doesn’t deny Tora. In fact justifies it. And Muhammad (p.b.u.h) didn’t deny Moses either. He confirmed him.
ve la tekunu evvele kafirim bih Be not the leaders of infidels and deniers. ve la teshteru bi ayati semenen kalilev Don’t sell my verses for a small earth price. Don’t exchange my verses for earth. Don’t sell them for nothing. It means this. Not a meaning like “Don’t sell my verses for this cheap, be more expensive”. No. It means don’t exchange afterlife for earth life. Don’t sell your eternal life for this temporary place. Don’t trade Allah’s truth to gain simple money from humans. Don’t be a salesperson.
ve iyaye fettekun. Fear me and only me alone.
42 – Ve la telbisul hakka bil batili ve tektumul hakka ve entum ta’lemun
And do not mix the truth (the reality) with falsehood! You conceal the truth while you know it! (A.Hulusi)
And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is).
Ve la telbisul hakka bil batili ve tektumul hakka ve entum ta’lemun Don’t mix the truth with falsehood. You conceal the truth while you know it! If you mix the truth with falsehood (batil), it doesn’t justify falsehoods purity. But the truth won’t be the sole truth anymore. Truth becomes false. Even by a small dose of false can ruin the entire truth and this act is shirk by all definitions. Shirk is the name of forced collaboration with truth and falsehood. If you put a spoonful of dirt into a pot of honey, that honey is no longer edible. You cannot eat it. You cannot say, “It was only a small amount of dirt. You cannot throw an entire pot of honey just for that.” This is a good metaphor to explain mixing the truth with falsehood I think. Considering some mix them while they know what they do.
43 – Ve ekıymus salate ve atuz zekate verkeu mear rakiiyn
And establish salat (turn to and experience your essence both inwardly and outwardly) and give alms (give unrequitedly from what has been given to you) and bow (ruku) with those who bow (feel the greatness of Allah’s Names in your essence and experience [tasbih] them, and as you stand back up saying ‘samiAllahu…’ realize this is perceived by the Mu’id, your essential reality). (A.Hulusi)
And be steadfast in prayer; give Zakat; and bow down your heads with those who bow down (in worship).
Ve ekiymus salate ve atuz zekate verkeu mear rakiiyn
Be honest and steadfast with your prays (salat) and help people without waiting something. I’m not translating this part as zakat as we know it because this addressing is for Jews, Sons of Israel. I prefer help without any reciprocation. Because zakat is a concept of Islamic law. So help without waiting something. Why? Because Jews lived their lifes with gains of interest. They were helping but they were also taking something in return. They gave loans with an interest rate. To point out their illness of greed this sentence came. Don’t suck on peoples blood, give without waiting something in return.
verkeu mear rakiiyn. Bow down (ruku) your heads with those who bow down to Allah. Meaning; be with Islamic community. Bow down with them. Because they agree with your prophet and your book. So why are you staying apart from them?
44 – E te’murunen nase bil birri ve tensevne enfusekum ve entum tetlunel kitab* e fe la ta’kilun
Do you advise people to experience the beauty formed by Allah’s Names and neglect to experience this yourselves? Though you read the Book (the knowledge of the reality of existence), will you still not use your reason? (A.Hulusi)
Do ye enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the Scripture? Will ye not understand?
E te’murunen nase bil birri ve tensevne enfusekum ve entum tetlunel kitab Do you advise people wisdom, virtue, but you forget when it is your turn? Yet you read the book. e fe la ta’kilun Will you never use your heads? You give advises to people, do this and do that. But when it comes to you, you don’t; even you read the book yourselves. Ignorances will do but you, who supposed to be leaders, enlightened ones won’t. You are selling religion as you are salesmen and it is just a product. You are breaking the connection between saying and doing. You should be the ones who do first.
45 – Vesteiynu bis sabri ves salah* ve inneha le keiratun illa alel hashiiyn
Be patient (by relying on the qualities of the Names in your essence); seek help by turning to these qualities through prayer (salat). Indeed, except for those who are in awe of Allah, this is difficult for the ego. (A.Hulusi)
Nay, seek (Allah’s) help with patient perseverance and prayer: It is indeed hard, except to those who are humble,-
Vesteiynu bis sabri ves salah Seek Allah’s help with prays and patience. Patience is resistance. To keep going. Resist against what? Resisting sin, riotting, devil and ego. And if you ask why this matter comes when Qur’an is talking about Sons of Israel? That too… Resist against becoming Jew-minded. Seek Allah’s help with prays and patience, resist against devil and human demons trying to make you a Jew-minded. Salat is a pray in this meaning.
ve inneha le keiratun illa alel hashiiyn Of course, doing this is hard, for those who don’t fear Allah like they have to. Only those who can surrender Allah’s will completely may be able to seek that help so powerful. Besides them, who can show that kind of patience and resist sins, resist the devil. How can you resist humanic desires and temptational instincts. Sons of Israel couldn’t do that and became Jews.
46 – Ellezine yezunnune ennehum mulaku rabbihim ve ennehum ileyhi raciun
Those who are in awe are certain that (by realizing the illusory nature of their ego) they will meet their Rabb (the essential reality of their self; the Names) and indeed they will return to Him. (A.Hulusi)
Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him.
Ellezine yezunnune ennehum mulaku rabbihim ve ennehum ileyhi raciun Those who can do this, whose mind is certain, they will meet their Rabb and return to Allah one day. They believe this as they see it with their own eyes.
Yezunnune, means to believe like they see and experience something in personal level even if they didn’t.
So it’s only possible to seek help with patience and prays, and resist against satan, own ego, social temptations and animalic instincts, IF you can believe that you will meet Allah one day like you saw and experienced already.
“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.”