Dear fellows, today we are continuing our lesson from the verse 154 of Al-Baqarah.
154 – Ve la tekulu li mey yuktelu fi sebilillahi emvat* bel ahyauv ve lakil la tesh’urun.
And do not say “They are dead” about those who are killed in the way of Allah (because they were believers and they strived for their faith). On the contrary, they are alive, though you lack the capacity to perceive it. (A.Hulusi)
And say not of those who are slain in the way of Allah. “They are dead.” Nay, they are living, though ye perceive (it) not. (Abdullah Yusuf Ali)
Ve la tekulu li mey yuktelu fi sebilillahi emvat* bel ahyauv ve lakil la tesh’urun. Don’t say “They are dead.” for those who are killed in the way of Allah. On the contrary, they are alive. They continue to live in a different dimension. But you cannot percieve it.
This verse had arrived before the Battle of Badir. If we look at the first addressed group of this verse, the first true believers who were about to enter the battlefield, we may understand the message more clearly. A life and death struggle of Islam, right at the eve of the Badir Battle, our Rabb was mentioning about martyrs. He wanted to re evaluate the concepts of life and death. Allah calibrated the angles of true believers for life and death to a celestial perspective. For that, in this verse Allah rejects the idea of looking as they are “Dead” to those who died in the way of Allah. Even rejects calling them “Dead.” This verse counts this type of behaviour, shameless.
Of course the comment of this sentence can be made with very various versions. When talking about the life and death concepts, it must be known that this topic has a huge speculation area. Especially over death. Because death begins when words end. Beyond that, it belongs to Allah. We may only know death as much as Allah informs us. But doesn’t this information belong to Allah as well? Doesn’t Allah’s informations begin when our knowledge depletes?
There are grades, levels of life. It’s even possible to see this on earth. Lives of plants, lives of animals, lives of single celled creatures. And upper levels… Lives of humans, lives of djinns, lives of angels, and at the end; the life of the immortal one, life givers life, as in Allah’s existence…
As you can see, even the life concepts within our knowledge have different planes of existence. Then what about the planes we don’t know about? One of these planes of existence is for those who are killed in the way of Allah; martyrs. One of the life levels outside our perception zone is the life of martyrs.
I can add one other level to my earlier classification of lives, the plane of existence for unliving things. Really, didn’t we learn to seperate things to two different grounds in elementary school? Living creatures and non-living things. Our dear guide, great leader, our prophet taught us that even a mountain can love. “Uhud (Mt.) loves us and we love Uhud.” He taught us that even a rock should be treated as a living being. Once he opened his cloth to hold the rain; to those who asked “What are you doing, o Rasulallah?”, he answered “Their contract with Allah are more fresh than mine.” He advised us to treat the nature, things as living beings and treat them as such. So, the levels of lives are many and one of this levels outside our knowledge is the plane of existence for martyrs.
There are many genuine hadith news about the life of martyr. One of them is this. The easiest death is like pulling a hook from a stack of cotton. Easiest death sensation will be like pulling a hook from your flesh. Think about this; think about a hook attached to fishing string. It will be immersed and pulled, ripped from the flesh. The easiest acceptance for death. And yet the martyrs, only the martyrs will say. “O Rabb, resurrect me, so that I can die again. Bring me back to life, so that I can be a martyr in your way again.” This may only be the comment of a martyr.
Who is martyr? Definition is clear in the verse. Unfortunately these days they declare every person who doesn’t believe Allah, even fight against Allah, a martyr. This thing doesn’t about what you call your deads. It’s about what Allah calls them. It isn’t your definitions what makes a martyr, martyr. It’s Allah’s definition. And by that, only those who died in the way of Allah; only and only Allah; are what we should call martyrs.
As an example, there was a battle occured at the century of happiness (prophet’s time) which the army was from first believers and the commander was the prophet himself. At that battle a person named Kuzman was killed. After the news reached his mother, she said something like; “Heaven will be a blessing for you.” When this comment reached Rasulallah, he denied it by saying, “No, he died for his date fruit farms in Madina.”
This is important. He had fought behind the prophet, he was a soldier in islamic army. And yet, in his heart, throne belonged to his date farm, not Allah. This was the reason, this was the thing that banned him from being a martyr. Again in verse a statement is given. bel ahyauv ve lakil la tesh’urun. On the contrary, they are alive. But you cannot percieve them.
Remember the concept of the verse 152 was zhikr and gratitude. The concept of the 153rd verse was patience and pray. And now the 154th verse the words come to jihad. Zhikr, gratitude, patience, pray and jihad. See the ranking? If you put them one after another you can understand that this is actually a process. A process of maturation. Before giving his life; a man should prepare his heart with this process. Zhikr and gratitude is the beginning of this process of heart. Then by building a connection with Allah, gaining a personality process takes over and this is patience and pray. After the connection is established, the final step arrives. Jihad. Only then one can be counted as martyr.
What is martyr really? A person who can show his life as proof for his faith. A person who can give his life as proof for his faith of Allah. It means saying; “O Rabb. I put my life witness for my faith. So now I put my existence as proof for my faith.”
With more than one aspect, martyr is a model and example for humanity. One of many meanings of the word “martyr” is example.
In one of my books I once said; “Martyr is the greatest lover and dying in the way of Allah is the greatest love.” Why? Because martyr is the person who removes the obstacles between man and Islam to make them connect each others. He is a person who lays his life in order to connect the seed with the ground.
[Additional Info: Death is only for the visible body of ours. Humans real identity and personality is not his body, but his soul which is hidden inside the body and keep him alive and mobile. Body is just a mold. Soul is the reality of it, the truth of human. The origin of body is dirt. Just like sustenances float from earth to human, and after passing several processes and become a seed of human; just like the mixture of milk and butter, just like the oily nature of sesame; souls is dressed withing the seed of souls and become its source of life.
Just like a fetus growing inside a mothers womb, soul begins to grow as well. What allows a fetus to become a human figure and make him born into this world is the soul which is blown into the body by the will and permission of Allah. The body originated from earths dirt, changes in time. It grows, develops, gets older and when it loses the soul inside it; falls into the earth again just to be disintegrated and become one with the earth again. But the soul who stays inside that body just like a visitor, develops with memories and experiences, gains all sorts of spiritual informations and situations; never dies, he lives forever. (The Modern Tafsir of Holy Qur’an.- S. Ates)]
155 – Ve le nebluvennekum bi shey’im minel havfi vel cui ve naksim minel emvali vel enfusi ves semerat* ve beshiris sabirin.
And We will surely test you with objects of fear, hunger, diminution of wealth and lives (of those who are dear to you) and the fruits of your labor. But give good tidings to the patient (those who refrain from reacting and wait to see how things turn out). (A.Hulusi)
Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere. (Abdullah Yusuf Ali)
Ve le nebluvennekum bi shey’im minel havfi vel cui ve naksim minel emvali vel enfusi ves semerat And we will surely test you with diminishing of wealth, lives, efficiency; with something of fear and hunger. ve beshiris sabirin Give good tidings to those who patiently resist. I translated Sabirin as resisting, because resisting against a challange is what the patience all about. Minel havf Testing with fear. What is it like, this testing with fear?
Remember we studied the verse 150. “Don’t fear them, fear Me.” said the 150th verse. “Don’t fear them, fear Me.” is the sentence of Allah. Testing with fear… Fear is a hard test all by itself.
Think about it. You can feed someone who is hungry. But you cannot completely satisfy a person who’s afraid of being hungry. The fear of hunger is thousand times dreadful than the actual hunger. That means testing with the fear and lose at the end.
Think about a person who is afraid of death. Everyone may feel a bit scary with the concept of death. But this fear is based on facing Allah with shame, not the dignity. But why, a true believer be afraid of death itself? Death is not an end. And if it’s not (since it’s not) only those who see death as an end, a finish of all things might fear death. Only those may have the scare of death. Scaring someone like that with death is more dreadful than the actual death for him. Because he dies everday. Every time he sees a death, he dies as well. Every time he sees a coffin or a grave. For that the fear of hunger, fear of death, fear of unemployment; those are much scarier than their actual occurances.
But if you fear Allah, if you fear only Allah, nothing else but Allah; then they cannot scare you with hunger. They can starve you but they cannot fear you with hunger. These are completely different things, making someone starve and scare him with starvation. They can kill you, but they cannot scare you with death. Again two different things. And if they cannot make you scare with their own fears, then you become one of those fears too. They fear you too. That’s the reason why they try to scare you with their own fears. Because they are the people of dread. They eat the bread of fear. Throughout the history all tyrants have turned fear into a principle, a tool, a weapon. So if you are afraid of what they throw at you, then you become a tool of them as well.
[Additional Info: (This verse) shows us the topic is not a standart test matter, sometimes fear can be used. It can be fear for someone. Sometimes with hunger, famish even. Sometimes diminishing of wealth, or some body related situation, crops, products, anything can be the matter of this test. Because the test doesn’t necessarily mean that everyone should take the same exam.
For example, a persons destiny may make him born in a geography of Anatolia, or Mecca or some other islamic grounds, but some other person may born somewhere different like Arctics, or Africa, South America. Surely their tests cannot be the same so that doesn’t mean their questions will be the same.
Can something like that even possible, how could their questions be the same while Allah of All Worlds informs us with these words; La yukellifullahu nefsen illa vus’aha. (Al-Baqarah/286) On no soul does Allah place a burden greater than it can bear. La yukellifullahu nefsen illa vus’aha. You won’t be hold responsible for the things you cannot handle. So naturally Allah won’t ask standart questions.
Again we may look at the verse (Insan-2) Inna halaknel’Insane min nutfetin emshac* nebteliyhi fece’alnahu Semiy’an Basiyra. Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight. Again in another verse, Ve la takfu ma leyse leke Bihi ‘ilmun. (Isra/36) And pursue not that of which you have no knowledge, don’t pretend you know things which you have no knowledge of; innesSem’a vel Besara vel Fuade kullu ulaike kane anhu mes’ula for surely the hearing, the sight, the heart, all of those shall be questioned of (on the Day of Reckoning). Whatever the eyes saw, you will be hold responsible with that. (Prof.Dr. Mehmet Okuyan)]
156 – Ellezine iza esabethum musiybetun kalu inna lillahi ve inna ileyhi raciun.
(They are those) who, when a calamity strikes them, say, “We are for Allah (we are a manifestation of Allah’s Names), and to Him we will return (we will eventually experience this reality).” (A.Hulusi)
Who say, when afflicted with calamity: “To Allah We belong, and to Him is our return” (Abdullah Yusuf Ali)
Ellezine iza esabethum musiybetun These people, as in those who resist the test; when some disaster or a clamity strikes them; kalu they say; inna lillahi ve inna ileyhi raciun “ We are already for and from Allah. We belong to Allah and to Allah we will return. The place we belong.
Dear fellows, this verse is one of the codes in Islam. One of the fundemental ones, in fact. inna lillahi ve inna ileyhi raciun “ This sentence is called “istirca”. The key of unity. Who can scare a person who uses this key to open his heart, uses this key as a standing stone for his way of life? Can you tell?
One of the islamic scholars was threatened with death and this was his reply; “What can my enemies do to me? My demise would become a martyrship, my exile would become hejira, my imprisonment would become khalvat. I carry my heaven in my heart. What could possibly me enemies do to me? For that inna lillahi ve inna ileyhi raciun Every time we hear a death, we do istirca. We say this sentence. We came from Allah. We belong to Allah and we will return to Allah. We say that. Because this is our key. The secret of the unity lays here. Here in this sentence.
This is also one of our cultural codes as well. The aspect, the point of view of ours for death is hidden inside this code. Which civilizations members could see death as beautiful as we see it? Which civilization could look and cherish life as we do? Look at our civilizations, our cities. The cemetaries are in the middle of our cities. When people open their curtains in the morning, they see their pasts. Our belief system is a unique one who encourages us to look at our lates with smiling faces. A community who talks with their deads. A civilization who don’t kill their deads. Modern civilizations however kill their deads one more time and throw them outside cities like they were mean cats. They are civilizations which don’t want to see their deads. Dead relatives aside, they don’t even want to see their old relatives. This is the difference.
[Additional Info: When you hear a muslims death; after saying; “Inna lillah ve inna ileyhi raciun”, pray like this; “O Rabb, count him among the rescued. Bless him, give all things good to his kids, protect him and us too. (Ibn-i Asakir)
“After a disaster hit one of you, tell your istirca and then pray, “O Rabb, I wait the aftergood of this calamity, give me the reward for my patience of this calamity. Give me the outcome and change this situation for a better one.” (Tirmizi)]
157 – Ulaike alayhim salevatum mir rabbihim ve rahmetuv ve ulaike humul muhtedun.
They are the ones upon whom are blessings (salawat) from their Rabb (the facilitation towards the realization of their innermost essential reality) and grace (the observation of the beautiful manifestations of the Names). And it is they who have found the truth. (A. Hulusi)
They are those on whom (descend) blessings from their Lord, and Mercy, and they are the ones that receive guidance. (Abdullah Yusuf Ali)
Ulaike alayhim salevatum mir rabbihim ve rahmetuv They are the ones whom blessings from their Rabb and the mercy of Rabb are upon them. ve ulaike humul muhtedun And for that, they are the ones who will find the true path. Allah’s support and mercy are upon them.
alayhim salevatum The endless support of Allah is not salatum, it is salevatum Worshipper prays to Allah and Allah answers to the person. The word salat in arabic can be used both for person to Allah and Allah to person uses for addressing. The salat of worshipper is; admitting his incapability, praying, begging and bowing down. Salat of Allah towards people is, accepting their prays and blessing them.
158 – Innes safa vel mervete min sheairillah* fe min haccel beyte evi’temera fe la cunaha aleyhi ey yettavvefe bihima* ve men tetavvea hayran fe innellahe shakirun aliym.
Indeed, as-Safa and al-Marwah are among the signs of Allah. So whoever visits the House (Kaaba) with the intention of performing Hajj or Umrah – there is nothing wrong with performing tawaf between them (as-Safa and al-Marwah). And whoever volunteers to do more in the name of good – indeed, Allah is the Shakur (abundantly appreciative) and the Aleem. (A.Hulusi)
Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth. (Abdullah Yusuf Ali)
Innes safa vel mervete min sheairillah Safa and Merve are both symbols of Allah. As you know Safa is an almost lost sand hill in Mecca, in front of Abu Kubeys mountain south of Kaaba. And Merve is another hill which is 400 m away from Safa. Another sand hill which sadly lost its authentic structure today. Every pilgrim remembers that there must be a walk ritual between these two hills for 7 times. It’s named as Say. And the region called mes’a.
What is that? Qur’an says it’s a symbol. A symbol of Allah. And calling it a symbol of Allah means there’s a hidden truth behind the action it represents. If you call a thing symbol, that means you believe there’s something it represents. Like “This act symbolizes this truth.” In that sense, the act of pilgrimage, the responsibility of Hacc becomes a union of symbols. The actions of symbols are like the envelope of a letter. And the truth the symbol represents is like the actual letter hidden in the envelope. Think about it, if there’s no letter in envelope, what good does it do? So; every person who set foot on holy grounds and executes his duty of Hacc must know the actual meanings of his acts. They must know what their actions really symbolize.
For example Say, symbolizes the walk of Hagar between Safa and Merve. Who is Hagar? Abraham’s black concubine. Prophet Ismael’s mother. When Abraham left Hagar with an infant on her arms in the middle of Mecca valley, a valley without a single living soul on it, deserted, just to protect her from Sarah’s jealousy, Abraham’s other wife; Hagar asked this question. “Whom do you leave us?” Abraham’s answer was this. “I’m leaving you to Allah.” And to that answer, Hagar said these words. “You leave us to Allah. Then Allah is enough for us. What a beautiful supporter Allah is.”
There was a flask of water, a bag of bread. Water was drunk, bread was eaten. Ismael who was a baby back then, latching to his mothers breast for milk but Hagar cannot give anymore. And with that pain, she began to walk between the two hills, Safa and Merve to search. There was only one sahara tree in the area. This infant and his mother Hagar is under that tree. One single tree in the middle of nowhere. And with all that comes and goes Hagar fell unconscious.
So that dedication, that effort shows us that when the persons power is depleted, Allah’s help arrives. The symbol is this. So if you ask, what does this verse want to give, which truth this tafsir for this verse trying to tell us; according to my tafsir method; every verse is both explainer and explained. As in every verse have Powers to translate themselves. So; if you ask what does this verse translates, then I say; “When the persons power is depleted, Allah’s help arrives.
A water source in that area was discovered like this. It’s name is zemzem and the same source has been flowing and watering the area since that day as a memorial of Hagar. And until the end day arrives, all true believers will imitate this black concubine. Think about the satisfaction of Allah for the submission of this black concubine; because this satisfaction becomes the outcome of immortalizing her name as a prize.
fe min haccel beyte evi’temera fe la cunaha aleyhi ey yettavvefe bihima So if those who visit the Kaaba in the Hacc season or at other times, should walk between Safa and Merve, it is no sin in them.
If you have questions about the reason of this verses arrival style; I should give you an information about an incident occured at that time. It’s this. Infidels of that time thought that “say”, traveling between Safa and Merve was their symbols. And when they saw muslims doing the same thing, they said “Look, look, Muhammad and his followers are holding to our symbols.” So the answer of Allah arrived without delay. “How come it is your symbol? It’s Abraham’s symbol. You are the ones who are doing Abraham’s symbol.”
This verse also gives us this message. Just because superstitious people have been doing an act, doesn’t mean the act is all superstitious. Don’t look at the actor, look at the action. If the action is sincere and strong, then the identity of the person who does that has no importance. The memory of prophet Abraham was executing corruptly at that times of non-believers. Their sacrifice traditions, their tavafs (circling the Kaaba), their say, their walks to Mina… But they weren’t climbing Araphat Mountain. Outsiders were climbing Araphat but heretic Meccans wouldn’t climb out of their hubris.
All this they were doing; circumcision, shrouding their deads, and their faiths to Allah (but they added the clay idols) were all the remnants of the faith system of Prophet Abraham.
ve men tetavvea hayran fe innellahe shakirun aliym And whoever volunteers to do more in the name of good – indeed, Allah is the Shakur (abundantly appreciative) and the Aliym. Aliym Know all goods. Allah knows all things.
tetavvea hayran tetavvea; means voluntarily doing something. For that this act of volunteering is called mutatavve. In arabic language; doing something good voluntarily, making more good things out of heart.
Here we are given the logic of futile deeds. (A good deed type that is not categorized as a must or sunnet. Not by the original meaning of useless and empty.) The logic of futile; you know sometimes our people might prepare to execute a futile pray which has no place in islamic law by the way; but he begins with “For this times this sunnet duty.”; I believe we should put this concept back to its original track. You cannot make this intent chant (beginning words of a pray or worship) for futile deeds. You should use prophets words for such acts. You should do those deeds with exact intentions and for the exact purpose. This is important. Our prophet did his futile-type prays like this. Allah ordered him to do the must-type actions. Then he thought, “If these are good for me, then I should do more and present them to my Rabb.” After that, he put futile-type prays before and after the must-type prays.
Actually the prays we execute as sunnet prays are those. They are futile-types. Futile prays of the prophet himself. Allah ordered him fasting. He made more fastings even he wasn’t ordered for more. Just with the intentions of “If Allah ordered me to do this, then it should be good for me.” Allah ordered him to do Hacc (pilgrimage), he also made Umrah (Out-season pilgrimage). Allah ordered him Zekah(alms), he give much more then the original amount as charity and additional alms.
You see, right? This is the logic of futile-type deeds. If the order of Allah about this matter is good for me, then I do more. I should present these additional deeds to my Rabb. This logic is the base of all futile-type deeds.
[Additional Info: Surely Safa, the existence of your heart and Merve the existence of your being are both the marks put by Allah. They are included with religious mark patterns as heartly deeds like closeness, compliance, sincerity and trust and bodily deeds like prays, fastings and alms. (Ibn. Arabi-Te’vilat)]
159 – Innellezine yektumune ma enzelna minel beyyinati vel huda mim ba’di ma beyyennahu lin nasi fil kitabi ulaike yel’anuhumullahu ve yel’anuhumul lainun.
After what we have clearly informed with the Book, whoever conceals the signs and the means to reach the reality, they will be cursed by Allah (fall far from the Reality of Allah) and cursed by all those who are capable of cursing (i.e. they will experience the consequences of falling separate from Allah, both internally and externally). (A.Hulusi)
Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the People in the Book,-on them shall be Allah’s curse, and the curse of those entitled to curse, (Abdullah Yusuf Ali)
Innellezine yektumune ma enzelna minel beyyinati vel huda mim ba’di ma beyyennahu lin nasi fil kitabi Those people; those who conceals the proofs, clear evidences of truth We have sent down with the Book? ulaike yel’anuhumullahu ve yel’anuhumul lainun Allah’s curse shall be upon them. Those are the ones Allah curse upon. ve yel’anuhumul lainun and all beings who have the ability to curse will curse them as well.
People who conceals the proofs of salvation and clear evidences of truth. I believe we all know what is mentioned here. This addressing is mostly to the first Jews of that era. They were trying to hide the prophethood of Muhammad even after they saw evidences in their own books. But according to the verses universal addressing system; for the sake of Qur’an’s message is for the entire universe, we can see that the verses addressing zone is limitless so we may include all types of concealing about truths for this. All individuals who tries to conceal a truth he knows for his secret agenda, is the target of this verse. Because accessing the information is a right, a privilege for every human. Accessing the information right is one of the first fundamental rights of humans. Learning rights. Especially this information may lead him to his eternal happiness. So naturally blocking this right and concealling the ways of accessing this information is exactly the meaning of meeting this curse.
Curse; in arabic language this takes the meaning of Ib’at. Meaning banisment, exclusion. So in that case it’s possible we may understand this verse like this. ulaike yel’anuhumullah So they are the ones who are banished by Allah. And they are excluded by those who are with the love of Allah.
So what happens if Allah banishes someone? What happens to a person if Allah excludes a person, sends him away, expels him? Well who else can save him from that? A person who is expelled by Allah, turned back by Allah… Alas, how a cursed person he is.
160 – Illellezine tabu ve aslehu ve beyyenu fe ulaike etubu aleyhim* ve enet tevvabur rahiym.
Except those among them who repent (admit and comprehend their mistake and rigorously abstain from it) and those who correct themselves (abandon their wrongful environment) and those who speak the truth. I am the Tawwab and the Rahim (I accept repentance and enable the experience of favorable outcomes as a result of it). (Ahmet Hulusi)
Except those who repent and make amends and openly declare (the Truth): to them I turn; for I am Oft-Returning, Most Merciful. (Abdullah Yusuf Ali)
Illellezine tabu ve aslehu ve beyyenu Except those who repent, as in those who are in regret and fix their conditions. And unconceal what they have been hiding and reveal the truth. fe ulaike etubu aleyhim Their repents I will accept. And I will show my acceptance to them, says the Hakk of All Worlds. What’s the meaning of showing acceptance of Allah? Accepting the repents, of course.
ve enet tevvabur rahiym “Since I am Oftenly Returning. Only I am the acceptor of repents and Most Merciful. And I haven’t just accepted repents, I give more for them. Because my feature is mercy.” As you know Rahiym means Most Merciful in actions.
161. Innellezine keferu ve matu ve hum kuffarun ulaike aleyhim la’netullahi vel melaiketi ven nasi ecmeiyn.
As for those who cover the truth (deny that the corporeal worlds and their very selves are the manifestations of the Names of Allah) and who die upon this understanding… Certainly upon them is the curse of Allah (the consequences of falling far from the Reality of Allah), the curse of the angels (the consequences of falling far from the forces of the Names comprising their essence) and the curse of the whole of humanity (the consequences of being veiled from the reality manifesting through others). (A.Hulusi)
Those who reject Faith, and die rejecting,- on them is Allah’s curse, and the curse of angels, and of all mankind; (Abdullah Yusuf Ali)
Innellezine keferu ve matu ve hum kuffarun As for those who cover the truth and die upon this ideology. Here, the word keferu is this. I give the meaning as covering the truth which is also the literal meaning. Also the meaning of the verse before the concept is on covering the truth. In arabic language kefera means covering, veiling. For the same reason Arabs call their farmes kafir. The reason for their covering seeds with dirt. But in general and islamic literature, kafir means a person who covers the truth. A person who conceals the truth and die with this rejection, who resists the truth till his dying breath.
ulaike aleyhim la’netullahi Again it came. Allah’s curse, those are the ones, Allah curses upon, Allah rejects. vel melaiketi Angels too curse them. ven nasi ecmeiyn Also the entire human race rejects them.
Actually the concept comes to “Emr-i bil ma’ruf, Nehy-i anil munker.” The must order of Allah about “commanding the good and avoiding the bad.” This is a general farz (must order) in Islam. People who call themselves true believers have this mission upon humanity. Commanding the good and avoiding the bad. A person who doesn’t do that, automatically enters the area of “the ones who covers the truth.” and according to this verse “the group which Allah curses upon them.” So, there…
162 – Halidine fiha* la yuhaffefu anhumul azabu ve la hum yunzarun.
They will forever live the consequences of these curses. Their suffering will never be lessened, nor will they be given respite (to amend their wrongdoing). (Ahmet Hulusi)
They will abide therein: Their penalty will not be lightened, nor will respite be their (lot).
Halidine fiha They will stay in that state. Forever living the consequences of their actions. la yuhaffefu anhumul azabu ve la hum yunzarun Their suffering will not be lessened. Not lessened, not lightened. So what’s this suffering about? The greatest level of this suffering is, being casted out, left out by Allah. Think, think afterlife, think the judgement day. Think about the day which no one will help anyone. Only Allah may help you at such a day. Allah with infinite mercy and yet Allah won’t look at your face. Can there be a greater suffering than this? This is by all definitions, hell. Even the blazes of hell might be more sufferable than recieving the words of Allah saying “Get out of my sight, I don’t want to see you.” to a person. This agony, this suffering is the fiercest of all. That’s why the verse ends like this;
ve la hum yunzarun Nor will they be given respite. They won’t even be given a chance to see mercy. They cannot see a chance of redemption. No way to salvation. They cannot even lift their faces. The agony of being damned by Allah, the endless remorse will be so heavy for them, that they cannot even lift their eyes.
163 – Ve ilahukum ilahuv vahid* la ilahe illa huver rahmanur rahiym.
That which you have come to accept as your God is One (the One and only! The incalculable ‘ONE’ness far beyond any concept of multiplicity). There is no deity-god, only HU, the Rahman, the Rahim (HU has created everything from His grace and the qualities of His Names). (Ahmet Hulusi)
And your God is One God. There is no god but He, Most Gracious, Most Merciful. (Abdullah Yusuf Ali)
Ve ilahukum ilahuv vahid and the words come back to unity. It is almost the center of the message wants to be delivered. What you accept as your god is The One. The translation of the word Ilah might be God. But not the translation of Allah. No, most definitely not. Because Allah is beyond and unique. There’s nothing similar to Allah. Forbid; you cannot say Allahs. But you can use words like gods, goddesses, deities. That’s why ilah is not a direct translation of Allah. God. That’s the direct translation of ilah. And that’s why I used it like this.
la ilahe illa hu No god but Allah.This is the “Words of Unity” as you recall. But we use the words of unity as La ilahe illallah. There’s a Hu extension here. In Qur’an, the words of unity comes with this form. And in Muhammad language it finds his place by the form we know, La ilahe illallah.
So where does this Hu come from? Huve, O Pronoun in arabic language points out two things.
1 – Depth (Farness)
2 – Beyond
Here is the second one. As in; Allah is beyond anything we may know, we may think and we may imagine. The one who cannot be categorized as god is further away from anything we can possibly think. Our minds cannot comprehend. That’s why we call Allah as The One. One here emphasises the greatness, the beyondness, the magnificence.
The Words of Unity is a password, dear fellows. The password of freedom and security. Those who say these words have entered the country of Allah’s domain. With these words you have entered the security and peace zone of Allah. And those who use the words La ilahe illallalah, sign a long treaty. This treaty includes all orders and restrictions.
So he who uses this password steps into this border. And once he enters, he must show his commitment to this lands. He cannot betray, he shouldn’t betray. If after saying these words and cross the line of true believer, he betrays; then surely he becomes an enemy and now uses this password illegally, stolen. Naturally becomes a spy. He then becomes a spy who cross the threshold of Allah’s secure and free domain. Because by saying La ilahe illallah, one has taken shelter in this lands of security and freedom. The security and freedom which Allah promises and guarantees. That’s why everyone should show submission to this eternal lifesyle of joy.
Saying La ilahe illallalah means, “I accept the life program which is drawn to me by Allah, completely.” huver rahmanur rahiym These words also give us this meaning. Allah is Rahman, Allah is Rahiym. And being Rahman and Rahiym (Most Gracious, Most Merciful), means showing infinite mercy and blessing to those who take shelter in Allah. Those who say La ilahe illallalah are the ones who take shelter. And by that definition they are the ones who will be prized with eternal mercy and blessing.
164 – Inne fi halkis semavati vel erdi vahtilafil leyli ven nehari vel fulkilleti tecri fil bahri bima yenfeun nase ve ma enzelellahu mines semai mim main fe ahya bihil erda ba’de mevtiha ve besse fiha min kulli dabbetiv ve tasrifir riyahi ves sehabil musahhari beynes semai vel erdi le ayatil li kavmiy ya’kilun.
Undoubtedly, in the creation of the heavens and the earth (the states of consciousness and the body), the succession of night and day (the contrast of observing the inexistence of the worlds and how it takes on forms to appear existent), the ships that sail in the sea for the benefit of mankind (the individualized consciousness swimming in the divine ocean of knowledge); how Allah sent down water from the heavens to bring the earth back to life after its death (revealing knowledge from the states of consciousness to manifest ‘life’ from the body, which is unconscious of its reality) and how He disperses therein all animate beings (how all strength and power within all the organs in the body are formed with Allah); and in the directing of the winds (the recognition of the Names in one’s consciousness) and the clouds that are at disposal between the heaven and the earth (the initiation of bodily forces within one’s consciousness), there signs for those who think (for those who use their intellect)! (Ahmet Hulusi)
Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise. (Abdullah Yusuf Ali)
Inne fi halkis semavati vel erdi vahtilafil leyli ven nehari vel fulkilleti tecri fil bahr In the creation of heavens and earth, in the succession of night and day, vel fulkilleti tecri fil bahr bima yenfeun nase in the sailing of the ships through the seas with the benefit of humans. You may realize the translation is different a little. In the ships setting sail through the seas with goods, benefits to humans.
ve ma enzelellahu mines semai mim main fe ahya bihil erda ba’de mevtiha ve besse fıha min kulli dabbetiv in the rain which Allah Sends down from the skies, to bring the earth back to life after its death.
Rain sent down from skies…! Rain to bring the earth back to life after its death and help reproduce the livings on it. min kulli dabbetiv ve tasrifir riyahi In the changes of the wind, ves sehabil musahhari beynes semai vel erdi In the clouds which they trail between sehab the sky and the earth. le ayatil li kavmiy ya’kilun Indeed are signs for people who may use their heads, their minds.
The things counted here one by one; are actually several of Allah’s verses in universe. The intention of our Rabb here to turn our eyes, our attentions to universe. “Tell o human, raise you head, open your eyes and look around, look.! If you are in search for Allah, look. You shall find the evidences. You shall see the proofs. You shall see the verses of universe, so read them correctly. He who cannot read the verse of universe, he who cannot comprehend he verse of the creation; how can one expect him to comprehend the verse of the speech, verse of written ones? For that, read the unwritten verses first. Read the universes verses. But to read them, to comprehend them and understand them, you need one thing. You should use your head, you should think.”
Here the mind is very important because, le ayatil li kavmiy ya’kilun this is how the verse ends. The verse is there for the people who can think. For people who cannot use their heads, those mean nothing. One may see the skies in his whole life and yet he cannot read it. One may see a growing tree in his whole life and yet he cannot read it. He may witness the rain through his life but cannot be able to understand the rain. He might not even pay attention. He might show a deep admiration to a mere technological gadget made by another human but he cannot look at the supportless skies created by Allah for admiration. Because he has no eyes for that, no heart to understand that. No mind to comprehend that. No mind at all. For that he cannot notice. Even if he’s surrounded with countless blessings, he cannot thank Allah, cannot show gratitude to Allah just because he cannot notice all those blessings. How can he show any gratitude to Allah, if he’s unable to comprehend all those blessings?
I said thinking. Mind; In literal answer it means, connection. Comes from the root of Okaal!. Okaal means the camel leash. The rope which may be used to bind the camel to a spot. So then why is it called the mind, the okaal.? Because;
1 – It’s the rope, the mind which may have the power to bind the all scattered heart and ability to contain all those frenzied emotions.
2 – Or more importantly; for the ability to bind the thing to Allah. For the ability to make the connections between concrete and intangable. Ability to differentiate the invisible from the visible. Ability to extract the unknown from the known. Ability of comparison. It’s called the mind, because it gives you the power of reaching, understanding and comprehending the truths which cannot be achieved by standart ways but from the path of deduction from the experimented, observed facts and proved informations all the way to the unobserved, untouched emotions. And it means binding because it makes those connections with known and the unknown. Mind is a celestial and wonderful ability to created binds between easily accepted facts and uncomprehensable truths.
165 – Ve minen nasi mey yettehizu min dunillahi endadey yuhibbunehum ke hubbillah* vellezine amenu esheddu hubbel lillah* velev yerallezine zalemu iz yeravnel azabe ennel kuvvete lillahi cemiav ve ennellahe shedidul azab.
There are some who deify and worship things other than Allah, loving them with the love of Allah (as though they are loving Allah)! The believers, on the other hand, are conscious that their beloved is only Allah (they don’t attribute existence to anything else). When those who (by denying the reality) do wrong (to themselves) see the suffering they accrue as a result of this, they will realize that the only force active in the universe is the force of Allah, but alas, it will be too late… if only they could have realized this sooner… Allah is shadid al-adhab (the One who severely enforces the consequences to those who are persistent in their wrongdoing). (A.Hulusi)
Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the punishment. (Abdullah Yusuf Ali)
Ve minen nasi mey yettehizu min dunillahi endaden There are some men; they value and worship things other than Allah, as equal; yuhibbunehum ke hubbillah they love them as they should love Allah.
Let’s stop here. yuhibbunehum ke hubbillah they love them as they should love Allah. Some people who value other beings equal to Allah, I said beings, since yuhibbunehum Hum pronoun is used for conscious beings. So some people do what to other people? They love them as they should love Allah. They love them like Allah. Loving someone like he is Allah, means deifying, shirking Allah. Giving the love to someone other than Allah. You may call it “scattered love”. Wasting the love. Squandering the love.
Actually in time it comes clear that this is not love, it’s passion. If you give the love to someone other than Allah, love which you should direct it to Allah; than it turns to a passion which shackles you. This passion binds to your heart as a shackle, a chain, a clamp. Because love sets a person free. Love is by all definitions freedom. But if love turns to passion than naturally its nature turns to imprisonment. It turns into slavery.
That’s what happens if you direct your love which you should give to Allah; to some other person. This love becomes a chain binds you to another person, takes away your freedom and turns you into a slave for that person. This is the message here.
Love is expressed by the word Hub. Hub means seed. It means core, essence, nucleus. Isn’t that accurate really? Isn’t love a seed? A seed give a million from one. Which seed can manage giving the infinity from one single seed other than love. Once love enters the heart, that single seed gives you the infinity and the acreage of heart is also infinite. If this love is the love for the eternal, of course.
But we shouldn’t mix two things together here. Loving as Allah and loving for Allah are two different things. There’s no restriction in loving other people. There’s no problem loving your children, your husband/wife, your relatives, your friends. But what is the reasoning for this love. You should ask this question. Why do you love them? The answer of your question must be Allah. The longevity of a love is based on its reason. The love basing on the reason for eternal one is naturally infinite. If you want to turn your love eternal, than bind your reason for eternal. Love for Allah since Allah is eternal. Then and only then your love cannot wither.
Remember, on earth prays might end but fondness never dies. Fondness enters afterlife. There’s no prays or worshippings in afterlife but fondness does exist, will exist. Fondness will move on in paradise. For that, fondness will be the only thing that won’t die after your demises. It will be the only thing that won’t stay and disappear on earth. This fondness is love. So what is the punishment of loving someone like they are Allah, let’s see?
vellezine amenu esheddu hubbel lillah Those who have Faith, love Allah most. We may understand the opposite message about the other people.
Those who love someone like Allah are the ones who don’t show their faiths. This is important. Because true believers love Allah at most. If someone loves Allah, if he puts Allah at the center spot of his heart, then he puts his priorities according to Allah, he puts Allah also at the center of his life. But if a person loves some other being other than Allah with the love he should give to Allah, then the center of his life becomes that thing. This is the important part. If a person loves, he gives his entire beings to that loved. So what should be the door you should knock and giving your life away. The only door that won’t waste your life and being is the door of Allah. Allah will return your life with more. But if you give your life to another person, he will waste it. He will waste you. For that the love of Allah, for Allah returns you with more. How? In the name of Vedud. This is a name, an Esma of Allah mentioned in Qur’an.
What is El Vedud, means? It means “Loving One and Loved One.” This particular word has an interesting quality. And that is of being both active and passive nature. Becoming both loving being and loved being. Allah is both loving and loved. So the love we show Allah in the possibility of our consciousness as a worshipper will turn back to as with the potantiality of Allah. Because Allah loves with the terms, the qualities and quantities of Allah. So why settle for a mere individuals love when we have a possibility of being loved with the terms of Allah’s blessings? Can there be a bigger loss than losing this love? Can there be a greater defeat, a worse waste, a bigger failure than that?
velev yerallezine zalemu iz yeravnel azab Those who are bad to themselves, zalemu I translate this as doing wrong, bad to themselves. Because noone can cause evil to Allah. Evil doers can only harm themselves. So when wrongdoers will meet their sufferings, they will see; ennel kuvvete lillahi cemian If only they see that Allah forces are belong to Allah. Just like the time they will realize; if only they realize that all Powers, all forces are indeed belong to Allah. ennel kuvvete lillahi cemian ve ennellahe shedidul azab. And if only they can see that Allah’s penalty is indeed fierce.
If only…! Yes if only they could see. We would really wished that. That’s why all our efforts, agonies, works and studies are for.
166 – Iz teberraellezinet tubiu minellezinettebeu ve raevul azabe ve tekattaat bihimul esbab.
When those who are followed see the suffering awaiting their followers, they will walk away and disown them. When the truth becomes apparent, the tie between them will be severed! (A.Hulusi)
Then would those who are followed clear themselves of those who follow (them) : They would see the Chastisement, and all relations between them would be cut off. (Abdullah Yusuf Ali)
Iz teberraellezinet tubiu minellezinettebeu Look at this verse. ve raevul azabe When the time comes, those who are been deitified will turn their backs to their worshippers raevul azabe when they see the suffering. ve tekattaat bihimul esbab All those relationships and connections will be cut off. All relations between them will be severed from their roots. When the truth appears and they see the suffering. Whose been mentioned here again? Those who were worshipped, deitified and those who worship them, love them. Yes, cut off from the roots.
Isn’t that right? Think about those who take another as an idol, a deity and direct their loves to the wrong address on earth. Think about how they ruin themselves and those who follow them. Imagine; why do men deitify themselves? Because there are always some miserable fools who may worship them, love them like Allah. And those little crowd always cause an ideology corruption in those who are being loved and worshipped. “If they think we are above all creations, we are worthy of being worshipped, then there may be some god-likeness with us.” That’s what they usually think and that’s how they do satan’s job. They don’t do god’s job, they take satan’s responsibility of corrupting people. And sure enough, they corrupt.
Sometimes the opposite may ocur. Before people would have been deitified, they try to turn fools to themselves as a god figure. They try to do this by force. They try to make them love him with violence, shackes their hearts forcibly. All in all they try to deitify themselves by force. That’s what this verse is mostly about.
When those who are deitified see the suffering awaiting their followers, they will walk away and disown them. All those relations will be cut off.
167 – Ve kalellezinet tebeu lev enne lena kerraten fe neteberrae minhum kema teberrau minna* kezalike yurihimullahu a’malehum haseratin aleyhim* ve ma hum bi haricine minen nar.
The followers (of things other than Allah) will say, “If only we were given a second chance to relive our lives so that we can disown those we followed just as they have disowned us.” Thus will Allah show the consequence of their doings with painful remorse. The internal burning that arises from their remorse will not cease! (A.Hulusi)
And those who followed would say: “If only we had one more chance, we would clear ourselves of them, as they have cleared themselves of us.” Thus will Allah show them (the fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire. (Abdullah Yusuf Ali)
Ve kalellezinet tebeu Those who followed them will say; lev enne lena kerraten if only we have the opportunity of fe neteberrae minhum kema teberrau minna we would turn ourselves from them, as they clear themselves from us. If only we could turn back to earth, born again somehow and return back to life so that just like this day they have turned away from us, we would have turned away from them back on earth. If only we wouldn’t follow them, deitify them.
This is the deep regret. Can you imagine? Qur’an opens a window, a landscape in front of your eyes. One side, deitified, worshipped, loved people and the other side their followers, lovers. Fake gods. Those who turn themselves to gods and those who follow them would meet at those grounds. Followers see their deities as miserable as they have been. And then they realize that those they followed on earth have no use to them now. Their so called gods now even turn their backs to them, their own followers. Shouldn’t they thank them? “You worshipped us, you elevated us to our status on earth. We ate your breads, we rise thanks to you, we lead because of you.” Shouldn’t they meant to say? Because they were the chosens. They were raised by stepping on followers shoulders. They were been treated heavily on earth by stepping on their shoulders.
And yet, on the day of judgement, the day which everyone will get what’s coming for them, the day of court which is domained by Allah; they will turn their back. They will pretend they don’t know them at all. Totally ignoring them. And those poor people who deitify them will understand the situation finally, they will burst with regret, hitting themselves and saying; “Alas…! What have we done? Why did we deitify those people, we did we glorify them and turn them into god-like figures. Why did we give our love to them? Why did we love them instead of Allah? Why did we follow them all the way to this judgement day, since they have no use for us. Look at them, they don’t have use even for themselves. How and why did we deitify them?” They will cry with their deep regrets. Every cry will turn into a hell pit for them and they will disappear in those pits filled with their regrets.
kezalike yurihimullahu a’malehum haseratin aleyhim Look at this verse! Thus will Allah show the consequence of their doings with painful remorse. Yes, a painful remorse, haseratin aleyhim A deep regret, an endless remorse, eternal agony… They will be condemned with this painful remorse. ve ma hum bi haricine minen nar. And this fire of regret, their remorse will never be ceased.
Right now, the verse 38 of Araf came to my mind. Remember, in that verse, the concept of this verse has been given in a commune state. “O our Rabb.” has been said in 38/Araf. They turned us from the true path. They did that, so double their sufferings. di’fem, double their pains of those who were deitified, idolized.
What will Allah say to that; of course they are not excused. Allah won’t accept their claims. All of you, deserve your sufferings doubled. He will say, “For all of you there is double.”
168 – Ya eyyuhen nasu kulu mimma fil erdi halalen tayyibev ve la tettebiu hutuvatisheytan* innehu lekum aduvvum mubin.
O mankind, eat from what is allowed and clean of the earth (partake of things pertaining to the bodily dimension that will not veil you from your reality). Do not follow the steps of Satan (do not act on the impulses from the second brain in your gut). Certainly, he is an evident enemy. (A.Hulusi)
O ye people! Eat of what is on earth, lawful and good; and do not follow the footsteps of the Satan, for he is to you an avowed enemy. (Abdullah Yusuf Ali)
Ya eyyuhen nasu kulu mimma fil erdi halalen tayyiben O people; the addressing turned to humanity now. People… Qur’an’s basic and most fundamental target is humanity. And now the addressing turned to all humanity. And the verses speech pattern is aimed for all; O humanity; kulu mimma fil erdi halalen tayyiben eat from what is allowed and benefit from the clean of the earth. It may be more accurate to take the eat command as benefit since you cannot eat everything. Benefitting; benefit from what is allowed and clean. ve la tettebiu hutuvatisheytan And don’t follow the footsteps of satan. Don’t follow satan.
This type of speech directing can only be done by Allah. We mean, if you see this form of addressing somewhere else, you immediately know that someone has been talking to humanity from somewhere above. An existence has been reaching to humanity from somewhere above them. Because if someone says; “O humanity. Eat these on earth.” It’s common sense that whoever said this must be the owner of earth. And he’s informing us about his ways and permissions. The owner of all things informs us. We respond “Command, o Rabb.” And a reply answers our prays, saying; “Eat from clean on earth.” As in; “Don’t just accept everything I created must be clean. Because I also created the filthy. I created them in order to test you and they all have different functions. All have different tasks and missions. Just like your own bodies. Inside your bodies such organs exist that you disgust. Look worthless and filthy and yet without them you cannot survive. So know that not all parts of you, are clean as your hearts and minds. Not worthy but necessary.”
Calling one thing clean and worthy is something, but calling it necessary is totally another thing. All creations on earth are just like those. Some verse will arrive to our lessons later; “I created pigs on earth too and filthy it is. Know that it is dirty.” It is the cleaner of filth. As in the intestines of nature. And I beg your pardon, if you eat those, you eat something like dirt. I talk to you with all my respect, because you may eat something, the Qur’an called “ris” as in rotten and dirt-covered. This is the lesson of this verse. A perspective. A perspective for all creations.
ve la tettebiu hutuvatisheytan Don’t follow the footsteps of satan. There’s an important wordplay here. Some see the Satan as a rival to Allah, mistakenly. This is most definitely not islamic. This is the way of zoroaster. The religion of zoroastrism sees satan as the rival of Allah. Ahriman and Ahura Mazda. Ahura Mazda as a god of good, (or Allah as some may call mistakenly) and Ahriman as a god of evil. But the truth is not like this. Satan is not some god of evil. In Islam, satan is a creation of Allah who rebeled Allah. If satan should be put as a rival to someone, that creation is humanity. And the accurate truth is this. Satan is the rival of humans. The opposing creation to humanity. So for that, don’t follow the footsteps of satan.
innehu lekum aduvvum mubin. Because he is an evident enemy to you. He’s the rival of you.
169 – Innema ye’murukum bis sui vel fahshai ve en tekulu alellahi ma la ta’lemun.
He (Satan) will only command you to think and do things that will strengthen your ego, to only live for the sake of unlawful bodily pleasures, and to make baseless judgments about Allah without any knowledge. (A.Hulusi)
For he commands you what is evil and shameful, and that ye should say of Allah that of which ye have no knowledge. (Abdullah Yusuf Ali)
Innema ye’murukum bis sui vel fahsha Satan only commands you what is evil and not allowed. Remember what was Allah commanding us to do right above? The previous verse was saying; halalen tayyiben. This is the opposite and the all opposite commands are satans. halalen tayyiben as for clean and allowed, the opposition is; sui vel fahsha Evil and shameful. ve en tekulu alellahi ma la ta’lemun And he makes you do something and that thing is the most dangerous of all. What is that? He commands you to say to Allah that of which you have no knowledge. He advices us.
What is the meaning of this saying Allah about things we have no knowledge about? It means thinking badly about Allah and talks with our ignorance and arrogance. All forms of talking without knowledge are bad. But if the subject of your speech is Allah, it’s much worse. Because slandering another human is bad. But slandering Allah is immensely worse. Thinking and talking bad about a person is evil. But think about the depths of your evil, if you make the mistake of talking bad about Allah. So, because of this fact, the concern is pointed to the most dangerous evil that satan can make us to do. Making baseless judgements about Allah without any knowledge.
There’s a historical background as an example for this. The words of heretics and idol-worshippers; “This idol is the conduit between us and Allah.” Also the words of Jews; “We are the grandchildren of prophets. We are the chosen community of Allah. The suffering will not touch us. Because Allah will protect us, and use his influence for us.” This verse arrives to crush this corrupted logics.
Because this is a slander to Allah. If Allah chooses an individual to deliver a prize to someone, this choice is only by Allah. But this act only represents the deliverence of the gift, nothing else. The deliverer of the prize cannot become the owner of the choice. The real owner might say; “Give him this prize.” And that middle beings duty is only the delivering process. But is it ok to see this middle man as the owner of this gift? Don’t you think it might offend the real owner of the prize?
Because of that; these types of beliefs have been completely rejected. Especially the claims of heretics, saying; “These are the conduits that will reach us to Allah.” This logic crushed. Because it is the slander by all definitions.
[Additional Info: He will command you to harm others and torture them, so that the feature of hate and anger of yours will manifest and this power will be used without restrain. He will command you the evil, the evil and shameful. And this will manifest the power of lust and the usage of this power without any restrain. And he will order your to say thing about Allah without knowledge. And this is the meaning of using the power of logic without measurements. At this point the mind is covered with suspicions and fantasies. And this corruption becomes the main feature of the satan who takes over the command. (Ibn. Arabi-Tevilat)]
170 – Ve iza kiyle lehumut tebiu ma enzellellahu kalu bel nettebiu ma elfeyna aleyhi abaena* e ve lev kane abauhum la ya’kilune shey’ev ve la yehtedun.
When they are told, “Believe in what Allah has revealed (the knowledge that the Names of Allah comprise your being and the entire existence and the knowledge of sunnatullah), they say, “No, rather, we follow that which our fathers followed (external deification)”… What if their fathers were misguided and failed to comprehend the reality? (A.Hulusi)
When it is said to them: “Follow what Allah hath revealed:” They say: “Nay! we shall follow the ways of our fathers.” What! even though their fathers were void of wisdom and guidance? (Abdullah Yusuf Ali)
Ve iza kiyle lehumut tebiu ma enzellellahu kalu bel nettebiu ma elfeyna aleyhi abaena When they are told, “Believe in what Allah has revealed, show faith in what Allah has sent.” They say; bel nettebiu ma elfeyna aleyhi abaena “Nay, we should follow the road which our fathers followed. We won’t follow anything else.” Would you look at that? ..! e ve lev kane abauhum la ya’kilune shey’ev ve la yehtedun What if their fathers were mindless and misguided and not on the true path. Will they follow then even then? Those people who were unable to comprehend the reality?
Here the measure of truth is given. If you ask, what this verse translates, the truth behind this verse is this. The value of the truth cannot be measured by its longevity. The value of truth is based by its source, itself. So, “this truth is old” or “this truth is new” comparison; doesn’t really matter. The origin of a knowledge might be from ancestors but that doesn’t necessarily mean it’s the absolute truth. But there might be truths within those knowledges as well. You may want to hold on to that truths, there’s no harm in that. It’s not true that a knowledge from ancestors must be left at any rate. The real deal is your judgement skills, the ability to seperate, your analysis. Because there’s no new or old for the real truth.
Like I said, the measurement of a truth is not its lifespan. Not ancestors. Not fathers. Not traditions. All of our ancestors might follow the wrong path. But if you choose to travel the same path, just with the idea of “I should follow the same road with my fathers.” then you choose to spit on the truth. This is the information, the translation of this verse for us.
171-) Ve meselulleziyne keferu kemeselilleziy yen’iku Bi ma la yesme’u illa du’aen ve nidaen, summun bukmun ‘umyun fehum la ya’kilun;
The state of those who deny the truth is like that of those who hear a calling, yet they do not understand what it means. For they are deaf (in respect of their understanding), dumb (unable to voice the Truth) and blind (unable to evaluate the obvious reality). They do not think! (A.Hulusi)
The parable of those who reject Faith is as if one were to shout like a goat- herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom. (Abdullah Yusuf Ali)
Ve meselulleziyne keferu kemeselilleziy yen’iku Bi ma la yesme’u illa du’aen ve nidaen Look at this verse. The state of them, the examples of them are like those who hear a calling, but only understand the noises and rackets. They are like a herd unable to understand the meaning of the screams of the herder.
Think about a goat-herder, screaming. Because the herd is traspassing a farm or violating a border. The herder yells, trying to prevent the herd. Or better yet, the herd is heading for a cliff. One will about to fall and others (naturally) about to follow it. They have no idea. Herder screams, yells. But the herd can only understands the noise and ruckus, they can only comprehend that much. This is the magnificent metaphor the verse presents us.
illâ du’aen ve nidaen they comprehend it as noises and ruckus.. This is the state of those people. The herder here is the inviters. Those who invite to Allah’s revelations, Allah’s messages. The herd are those who ignore this invitations. The scream is the Allah’s message itself.
Now, put this view inside your own life for a while. Look around you. You see a path, inviting you to Allah’s path. But think a blind man. Eyes unable to see and walks to a cliff. A person who have a scent of responsibility cannot stay idle with this scenario and reacts. “Stop” he yells. “Stop, you will fall. You will die.” But the blind man, cannot understand the yellings. All those efforts blend in other noises and become a chaotic ruckus. Just like a sheep listening the flute like we used to say. He may understand a voice but cannot understand the meaning of it. This is the situation. And Qur’an explains this situation with these words.
summun bukmun ‘umyun They are deaf, dumb and blind. fehum la ya’kilun There’s a specific feature they have. This is the reason of their deafness and blindness. They don’t use their heads. This is the problem.
Along three verses this word has come; ya’kilun Thinking, using the head. They haven’t using their minds. You know the herd psychology. The easiest managable community is the one who are turned to herd mentality. For that all tyrants try to manipulate their communities by turning them into herds. Those leaders and evil tyrants owe many thanks to those easily managable herd minded communities. Because they can be supervised very easily. And today…! There have been many methods for creating herded communities throughout history. And the method of the community which those verses arrived in was the method of following the herded fathers way.
Nowadays, the herding process can be made by several different methods. For example, football or music is been used as tools to create herded communities. You see them, you call them and yet they can only understand the gibberish noises from you. You scream. “Stop, you people. This alley leads to a dead end. But those folks don’t listen to you, they cannot hear you. And at last they enter the dead ended alley without slowing down and that becomes their future.
[Additional Info: The person who tries to call those heretics is like the situation of a herder yelling to animals. Because animal might hear the voices but cannot understand the meanings. This is the situation of infidels who hear the call for Hakk. (Ibn. Arabi-Tevilat) ]
[Additional Info: THE RUN OF JESUS FROM FOOLS
One day Jesus was running towards the mountain like he was chased by a lion. One person began to run after him and catched him. He asked; “O Jesus; what’s the matter why are you fleeing like a bird when no one’s following you?”
Jesus was running so fast, he couldn’t turn back and answered the guy, so the guy began to follow him. He was both running and yelling; “For the sake of Allah, stop and tell me why are you running, there’s no being following behind you.”
Jesus said; “I’m running from a fool. Now don’t block my way so that I can save myself.
Man asked; “Aren’t you the one who can open the eyes of blinds and ears of deafs?
“Yes, I am.”
“You are the one who can resurrect the deads?”
“Yes, I am.”
“You are the one who can create live birds from mere dirt?”
“Yes, I am.”
“Then why are you afraid of such person?”
“I swear in the name of Allah; I read the Holy Name to a blind and his eyes were opened. I read it to deaf and he began to hear. I read it to dead and he resurrected. But alas; I read it to the heart of fool hundreds of times, yet there was no effect on him.”
What’s the wisdom of it? Why hasn’t it effected the fool? “The foolishness is a curse of Allah. The sickness, blindness or deafness are not curses, they may be a thing of pity or test. Both Allah and people show mercy on them. But foolishness both harm the fool and the person who talks to him. There’s no cure for foolishness. Just like the way of earth draining the water slowly; a fool can drain your faith. (Stories from Mevlana)]
172-) Ya eyyuhelleziyne amenu kulu min tayyibati ma razaknakum veshkuru Lillahi in kuntum iyyahu ta’budun;
O believers! Eat that which is pure and clean from what We have provided for you. And be grateful to Allah (evaluate this) if it is only Him you wish to serve. (A.Hulusi)
O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship. (Abdullah Yusuf Ali)
Ya eyyuhelleziyne amenu O, you who have claims of belief. The literal translation is “believers.” But the faith is a claim and like all claims it requires proof. O you who have claims of belief. kulu min tayyibati ma razaknakum Eat that which is pure and clean from what We have provided for you. veshkuru Lillahi and be grateful to Allah
As you remember, this sentence came with the verse 168 above as Ya eyyuhen nas form. What’s the difference here? Ya eyyuhelleziyne amenu There was no “be greatful!” command there. But there’s is a command here. Why? Because those who don’t have faith cannot be thankful, that’s why. Faith is the ultimate thank and the greatest start of being grateful. veshkuru Lillahi in kuntum iyyahu ta’budun; if it is only Allah you wish to serve, believe. If you aren’t greatful, then it means you don’t sincerely believe.
173-) Innema harreme aleykumul meytete veddeme ve lahmel hinziyri ve ma uhille Biha li gayrillah* femenidturre gayre bagin ve la ‘adin fela isme aleyhi, innAllahe Gafur’un Rahiym;
He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been slaughtered in the name of things other than Allah. But if you are forced out of need, there is no sin upon you to eat of these without doing harm to your self, without making lawful (what is unlawful) and transgressing the boundaries (consuming more than necessary). Certainly, Allah is the Ghafur and the Rahim. (A.Hulusi)
He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without willful disobedience, nor transgressing due limits,- then is he guiltless. For Allah is Oft-Forgiving Most Merciful. (Abdullah Yusuf Ali)
Innema harreme aleykumul meytete veddeme ve lahmel hinziyri ve ma uhille Biha li gayrillah Allah has only forbidden to you dead animals, blood, the flesh of swine, and that which has been slaughtered in the name of things other than Allah. femenidturre gayre bagin ve la ‘adin But if one is forced by necessity (out of need, without crossing the boundries, not for desire but necessity.) fela isme aleyhi then there’s no guilt in that. No sin for that. innAllahe Gafur’un Rahiym; (In case like these) For Allah is Often-Forgiving and Most Merciful.
Here the restrictions of Qur’an comes to the table. Especially about eating and drinking situations. Every single one of these restriction has at least an hour topic that we may talk about. But after a while we will come across the specific topics about them at suras En’am, Maide and Enfal. So hopes in the name of Allah, we will study them throughly by that time. That’s why we are now moving to the next verse.
[Additional Info: Why is eating of pork meat forbidden in Islam? http://islamqa.info/en/12558]
174-) Innelleziyne yektumune ma enzelAllahu minel Kitabi ve yeshterune Bihi semenen kaliylen, ulaike ma ye’kulune fiy butunihim illen nara ve la yukellimuhumullahu yevmelkiyameti ve la yuzekkiyhim* ve lehum azabun eliym;
Those who conceal what has been revealed by the Book (the knowledge of the reality and sunnatullah) and sell it (their reality) for a small price (worldly values), fill their internal (world) with none other than fire (suffering). During doomsday Allah will not speak to them nor purify them. And they will have a tragic suffering. (A.Hulusi)
Those who conceal Allah’s revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but Fire; Allah will not address them on the Day of Resurrection, nor purify them: Grievous will be their penalty. (Abdullah Yusuf Ali)
Innelleziyne yektumune ma enzelAllahu minel Kitabi ve yeshterune Bihi semenen kaliylen, Those who conceal parts of Allah’s messages in the Book, and purchase for them a miserable profit; ulaike ma ye’kulune fiy butunihim illen nar they fill themselves with none other than fire ve la yukellimuhumullah..! Do you know how Allah will treat them? Allah won’t talk with them.
This is important, there’s an interesting reproach here, my friends. If Allah reproaches a person, how does the situation manifests itself; Allah stops talking with them. Of course this comment can only be understood completely by those who know the real meaning of this. Not talking by Allah means, become unreachable by Allah’s words of revelations to a person. That’s why Allah took away the revelations and responsibility from sons of Israel and gave it to another community. Allah stopped talking with them. This is just another translation of course. Because surely Allah will not address them in afterlife too, according to this verse.
Of course these talkings, these addressings have been going on these days, in different forms. Not in the forms of revelations arrival. But the talkings of Allah with human with universes revelations, even in daily basis. Every situation you encountered, Allah has talked with you, sending you messages. But if Allah stops talking with you, even after an incident, you cannot read the message behind it. You cannot read, you cannot see. Isn’t this a greater calamity? The real calamity isn’t the accident you stumble upon; it’s the inability to extract the message behind the incident, which means Allah’s message couldn’t reach you.
ve la yukellimuhumullahu yevmelkiyameti the verse is especially about the Judgement Day. Allah won’t talk with them in Judgement Day ve la yuzekkiyhim* Allah won’t purify them, won’t clean them ve lehum azabun eliym; And they will have a tragic suffering.
175-) Ulaikelleziyneshteravud dalalete Bil huda vel azabe Bil magfirati, fema asbera hum alennar;
They are those who have bought misguidance (invested their beliefs in external deification) in exchange of “BILHUDA” (faith in their essential reality; the Names of Allah) and suffering, in exchange of forgiveness (resulting from faith in one’s essence; the Names). How resilient to fire they must be! (A.Hulusi)
They are the ones who buy Error in place of Guidance and Torment in place of Forgiveness. Ah! what boldness (they show) for the Fire! (Abdullah Yusuf Ali)
Ulaikelleziyneshteravud dalalete Bil huda They are the ones who buy Misguidance in place of Guidance vel azabe Bil magfirati Suffering in place of Forgiveness fema asbera hum alennar.
There’s a settle irony here. How resilient to fire they must be! Because for a persons or a communities actions like these, means they have resistance to fire. Or they have done those because they think they have resiliance. Otherwise, how can a community does such things if they have a scare against fire. So how bold they are, how they think resilient they are against fire.
Just like the Prophet’s hadith; “Commit sins in measure of your resistance against fire.” Deep down they are aware of their resistances against fire don’t exist.
176-) Zalike Bi ennAllahe nezzelel Kitabe Bil Hakk* ve innelleziynahtelefu fiyl Kitabi lefiy shikakin be’iyd;
Thus Allah has revealed the knowledge of reality and the sunnatullah in His knowledge, which He manifested as multiple universes (Book), as the Truth. Verily, those who argue against the Book (in regards to this knowledge and formation) have fallen far from the truth. (A.Hulusi)
(Their doom is) because Allah sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose). (Abdullah Yusuf Ali)
Zalike Bi ennAllahe nezzelel Kitabe Bil Hakk Allah has sent down the Book to reveal the truth. So Zalike So that’s why Allah Bi ennAllahe nezzelel Kitâbe Bil Hakk has sent down the celestial message in order to reveal the truth. We can also translate it like this.
ve innelleziynahtelefu fiyl Kitabi lefiy shikakin be’iyd; But those who argue against the Book have fallen far from the truth. Those who have fallen far from the truth are the ones who continue to argue about Allah’s words. Arguing about Allah’s speech, arguing about Allah’s laws, denying them means falling far from the truth and living a life so far away from it. Those type of people will never be able to see the Hakk; ever. They won’t be able to hear it. They cannot be protected by the truth. May Allah protect us from being in such a position.
“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”.