Dear friends, here we are in the fifteenth of our Qur’an lessons, we begin studying the verse 214 of Al-Baqarah.
214-) Em hasibtum en tedhulul cennete ve lemma ye’tikum meselulleziyne halev min kablikum* messethumul be’sau veddarrau ve zulzilu hatta yekulerRasulu velleziyne amenu meahu meta nasrullah* ela inne nasrAllahi kariyb;
Or did you think you will enter Paradise without being tried with the distressing trials of those before you? They were tried and shaken with such hardship and calamity that the Rasul and the believers with him exclaimed, “When will Allah’s help come?” Undoubtedly, the help of Allah is near. (A.Hulusi)
Or do ye think that ye shall enter the Garden (of Bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: “When (will come) the help of Allah.” Ah! Verily, the help of Allah is (always) near! (A.Yusuf Ali)
Em hasibtum en tedhulul cennete ve lemma ye’tikum meselulleziyne halev min kablikum Or do you think that you shall enter the heaven without having the hardships, without pain and agony as came to those who passed away before you?
Actually this verse is not some verse to talk it over. It’s a verse to stop, silence and think over it. To be able to fully understand this verse we should look back to our previous lesson, the translation of the verse 213.
The story of mankind was summerized there. Mankind was a single community once. Then we saw the process of humanity, his behaviours to revelations and the levels of his dignity. Right after that, this 214th verse arrived and now the revelations wants us to take notive to our responsibility, wants the newer communities to take care of revelations and warns them. O the communities, recently meets the revelations; you, you cannot ignore the prices paid by the previous communities. Whichever path did they reach the salvation, you shall endure the same trials and walk the same path in order to reach salvation as well. This words which was first addressed for Ahmet bin Hambel, represents the truth with its dimension. The verse continues;
messethumul be’sau veddarrau ve zulzilu They, those communities which were given revelations before you; were tried and shaken with such hardship and calamity, were tested with such trials and surrounded with such problems; hatta yekulerRasulu velleziyne amenu meahu meta nasrullah* even the Prophet and those of faith who were with him cried: “When (will come) the help of Allah.” They were so deep within the hardships. The calamities were coming like rain. They were in such a painful test for their faith; finally they were turning noone but Allah again; opening their hands to pray; “O Lordship; when will the help come?”
They knew well. They knew that before they would say; “When will the help arrive?” before saying; “I’m done, O Rabb.” they will have the answer; “I’m here, my believer.” They knew that wherever and whenever their power is depleted, Allah’s help would started. Allah also taught us this eternal truth and fact with this verse. The minute the persons power is finished, Allah’s help will arrive.
In other words; whenever the humans natural energy is depleted, the cities electricity is cut off, Allah’s help arrives like a back-up jenerator, and won’t leave you in the dark. When you say, I’m done, if you really are done and in wait for Allah’s support and if you walk Allah’s path, then you will surely find Allah at your side, saying; “Hang on, I’m here, my believer.”
So this verse gives us this herald. But to be able to recieve this help, it also says that you have to pay the price by walking on Allah’s path. If you won’t walk on that path and won’t suffer on Allah’s road, then you have no right to ask for Allah’s help by saying; “I’m done.” Even if you say that you’re done, because it would be insincere; not only the help of Allah will not come as you asked, your insincerity will have a worse price as well.
Yes dear friends, the verse continues like this; ela inne nasrAllahi kariyb; If you really are in trouble on Allah’s path, if you are in suffering, pain and agony, if you are paying the price on this road, know that undoubtedly, the help of Allah is near.
This is a herald. But to be able the recieve this herald, you shall pay the price. If you have a claim like “I’m a barber.”, there’s a way of proof. You are told something like, “Take this scissors and com, and do it.” If you say; “I’m a tailor.” there’s a way of proof. “Take this fabric and make me a dress.”
So then why claiming “I’m a muslim.” shouldn’t have an importance as those barber of tailor claims.? Isn’t it important?
Saying that “I’m a muslim”, is it something lower than a claim like being a barber? Is it that cheap. Shouldn’t your behaviours tested for proof? Do you really think that, just by saying I’m a muslim, you shall be saved? Do you believe that? If you have thoughts like just by saying that you are a muslim, you are off the hook, then this verse prove otherwise. You won’t be saved just because you say this. You won’t be saved, just because you have verbal claims.
Another verse backs this fact. Ehasiben Nasu en yutreku en yekulu amenna ve hum la yuftenun; (Ankebut/2)
“Do people think they can get away with just saying, “We believe” and not be confronted with who they really are through trial!” It’s a support for this verse. Qur’an says so. Do you really think that you can be saved just by saying; “I believe.” without tested, tried, without paying the price and prove your claims? No. This verse and the other ones backing this fact, show and teach us this truth.
Faith needs proof, friends. If you manage to prove your faiths, then you manage to show Allah as your witness. If you have life as your witness, death as your witness, world as your witness, then your defense of faith becomes ironclad. And you become a living proof who holds life, death, world and even Allah as witnesses for your claims of faith. Or with the expression of Namik Kemal; “Sehid-i zi-hayat.” Witness of life. This kind of faith is a faith that can help his owner both in this world and in afterlife.
A faith which its price wasn’t paid; I’m saying with all my respect; “A free, worthless faith.” An easy coming fortune, an out of blue heritage or lottery; a price that you never paid, an investment that you never looked after; all in all a faith that you never suffered for it, never felt pain for it; a faith that you cannot prove as easy as a barbers or tailors professions claims; how can a faith like that help you in this life or in the next?
A faith like that is just a claim. If you cannot prove it, who believe you? Faith is the greatest claim that a man can make. And great claims require great proofs. Need great prices. A faith without its paid price will only go as far as an unproven claim.
After this verses content, another verse follows which hold the integrity of subject.
215-) Yes’eluneke maza yunfikun* kul ma enfaktum min hayrin felil valideyni vel akrabiyne vel yetama vel mesakiyni vebnissebiyl* ve ma tef’ala min hayrin feinnAllahe Bihi ‘Aliym;
They ask you what and to whom they should unrequitedly give in the way of Allah. Say, “Whatever good you give should be for parents, relatives, orphans, the needy and travelers who are far from their homes. Whatever good you do, Allah (as the creator of your actions with His Names) is well aware. (A.Hulusi)
They ask thee what they should spend (In charity). Say: Whatever wealth ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -Allah knoweth it well. (A.Yusuf Ali)
Yes’eluneke maza yunfikun As you can see, after the concept of paying a price for proving a faith, a question comes first, what might that price be? A potential question; and this verse comes as an answer. They ask; To what we should spend in charity? They ask how can we spend on the way of Allah. What should we spend and to whom.
You see, right? Allah asks the question and then gives the answer. It almost like; you ask which area should we begin to pay the price to prove our faiths; the charity is the first paying area. Spending on the way of Allah is one way to pay the price. So an entry like this right after the concept. Yes’eluneke maza yunfikun They ask what should we spend on the way of Allah. They ask how to do infak.
Infak; means spending without waiting a return. Charity. Giving something without waiting anything in return on the way of Allah. Kul Answer them, ma enfaktum min hayrin the charities you should do must first start with felil valideyni your mother and father. vel akrabiyne Relatives. vel yetama for orphans. vel mesakiyni for poors. Vebnissebiyl For travelers stranded in one place, for abandoned, left outs. People who are abandoned to live alone under a bridge or in front of a door. People, Children…
Being good to mother and father is considered as infak in Qur’an. Isn’t it interesting? Then every time you do something good for your mother and father, not only you accomplish your duties but those actions are considered as charity on the way of Allah as well. What a great news is this!
In truth taking care of your mother and father is a responsibility. But even with that responsibility; imagine the position of parents in Allah’s will, that even these natural responbilities are considered as infak, charity on the way of Allah. They are given the highest priority. As they have been.
Right after that, relatives come. Close people. Those people are also the group you should take care of. Also within your responsibility. Your close circle is also given a high priority in Qur’an for you to take care of.
Ve enzir ashiyretekel akrebiyn; (Shu’ara/214) Qur’an says to prophet. Start your warning from those who are closest to you! Begin your warnings from those who are close to you in this community.
If we add these two together, we can reach to a tafsir like this. You are obligated to show the religious sensitivity to your close relatives and to do charity. If you do your humanic tasks, your Islamic invite duties are also accomplished, finds its destination. So it’s not possible to do your Islamic invite duties, if you don’t take care of them in human level.
You might remember; Our Prophet had made his first invite as a prophet on the Abu Kubeys Mountain. To whom; his close relatives and friends, just like I read in this verse. But before making this invite, he gave this invitation. He organized a feast for them. And then he gave his invite by saying;
“If I say to you that an enemy army waits behind this mountain and they are about to strike; will you believe me?” They answered him; “Yes, You are Muhammad-ul Emin (Honest Muhammad), whatever you tell us, we believe it.”
That incident. That day, Rasulallah hosted a great feast. He gave charity to his close relatives in that sense. This action shows us the ethics of inviting. If your intentions are for making invitations, then firstly you should give. People should meet your humanity first. You should be the one, who does the good. Remember; human. The humanity. Human is a small being of goodness.
Yes sir, do good first, then try to bring religion. You will see, because only then you can open your hearts door. And only after that you can enter through that door. Third one; yetama orphans. Orphans take a serious space in Qur’an. We can see them quite often in Qur’an. Lots of references are given through them. Just like the Duha/9-10; Ve emmessaile fela tenher; So, do not look down on the orphan and do not scold the one who inquires and wants!
If you ask for the reason of Qur’an to stay on them for that much; the answer is simple. Because the guardian of orphans is Allah, that’s why. Orphan is the son of Islam. Islam raises the orphan. Allah takes care of the responsibility of mother and father, directly. And the kid is directly under the supervision of Allah. Allah does the parentship for that orphan.
In Islamic communities, orphans are raised unders the supervision of Islam. That’s why, when the orphans become grown-ups; Islam becomes this father and mother. If you look into the history, the great people who changes it are also orphans. Muhammad was an orphan. But Islam educated him. His father and mother was Islam.
He never relied on anyone. Whoever he choose to rely on, he crumbled. He relied to his grandfather, he died. To his uncle; he passed away. To his wife; she reached to her Allah. Finally he accepted that he shouldn’t rely on anyone but Allah. One time when he was talking with Abu-Bakir, he said; “If I choose a close friend from the earth folks; it would be you.”
Of course the hadith finishes there but we can understand from it. He didn’t choose. He had already chosen his close friend. And the answer was those words coming from his lips when he was about to pass away; Ila Rafikil ala..! “I’m going to my friend.”
He was… Because he was an orphan. The lord of all orphans. There were several other beautiful orphans came after him to this community as well. One of them was Musa bin Nusayr. The conqueror of Africa, Musa bin Nusayr. He was such a person that after delivering the entire continent to Islams hands, he set sail to great ocean and had to stop. Even then he said; “O Rabb. I would go to the 7 corners of this world to make them hear your name, if only this sea didn’t cross my path.” That warrior was a brave orphan who manage to deliver Islam to Africa.
A name which opens the Anatolia to Islam, became a legend. For that, many know him not with his real name but his legendary name. His real name was Seyit Abdullah el Battal, which we know him as Battal Ghazi. He was an orphan too. A child of a war prisoner. Then taken by Muslims and raised an educated as one. Ate the bread of Islam and opened the doors of Anatolia to Islam. When he fell near Afyon city as martyr, he took his position in history as a brave and Saint martyr.
Also his friend; Abdurrahman bin Buht also known as Abdurrahman Ghazi whose last resting place in Erzurum now; he was an orphan too. Islam took him and raised him also. All those brave souls, raised by Islam and then they gave Islam entire geographies. They gave Islam hundreds, thousands of hearts and minds. That’s why Islam gives orphans a higher place. Because an orphan is a child of Islam. vel mesakiyni Poors, poors are natural allies of Islam. We should know that this fact is permanent in every historic era. Vebnissebiyl and travelers.
Actually when I translated this part just before; I mentioned small infants who are left at the doors of mosques, or abandoned under a bridge. Also the kids who live in derelicts are also within this part. That why I think the phrase vebnissebiyl are really the abandoned children. Because they are the children of streets, children of roads. That why they are the real travelers because roads are their lives. They are the real vebnissebiyl. So their hands must be taken, they shall be provided with shelters and other opportunities. We should be their bedrocks. And this verse points out this fact.
ve ma tef’alu min hayrin feinnAllahe Bihi ‘Aliym; If you do good; know that without a doubt; o people don’t doubt; Allah knows what you have done. So don’t hesitate by saying; “I wonder my deeds would be remembered one day.” If you live in a hesitation like this, then you still are not certain that Allah always sees you. And that indicates that you still have a faith related problem. So don’t worry. You might forget. But Allah doesn’t forget. You might forget to check your ledger. But Allah puts notes to yours. When the time comes, your deeds finds you. That’s why Allah frequently reminds us this. That our deeds will always be known and remembers and all those are recorded. Moving on.
216-) Kutibe aleykumul kitalu ve huve kurhun lekum* ve ‘asa en tekrahu shey’en ve huve hayrun lekum, ve ‘asa en tuhibbu shey’en ve huve sherrun lekum* vAllahu ya’lemu ve entum la ta’lemun;
Fighting has been ordained for you, even though you despise it. Perhaps you dislike a thing that is good for you and like a thing that is bad for you. Allah knows, but you know not. (A.Hulusi)
Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not. (A.Yusuf Ali)
Kutibe aleykumul kitalu ve huve kurhun lekum War; even though you dislike it, even though human nature don’t like it; has been ordained for you.
Isn’t it meaningful that the subject is pulled to war, right after the verse which talks about orphans? Because in general, the spots which mention orphans are usually the children of war martyrs. Winning or losing is not relevant if there are orphans around. But the speech mostly mentions the children which lose their parents on the way of Allah, in jihad. O you, orphan? Since you gave your father to Allah, then your guardian shall be Allah from now on. Don’t feel sorry anymore. You have a guardian as Allah now. Don’t you think that you present your father to Allah and Allah will leave you alone. People will know you and praise your name, o orphan. They will say; this child, this teen. He presented his father on the way of Allah, he’s a martyrs child. Your head shall be up and your back shall be sure. Since you gave your father on the way of Allah, don’t feel sorry or insecure. So after a verse about orphans the subject comes to war.
Kutibe aleykumul kitalu ve huve kurhun lekum* ve ‘asa en tekrahu shey’en ve huve hayrun lekum As the human nature, men don’t like wars. We shouldn’t have. What could it mean to want war from heart! But even if you don’t like it, there’s a truth. It’s life. This is a truth of life and you cannot ignore those truths. Life is full of conflicts and ignoring them is not living in this life but in an illusion of utopia. Living in a dreamland. A virtual world, which doesn’t exist.
This type of behaviour is not true. Religion must invite you to life, not utopia. Religion must invite you to live on this ground, not in some non-existed country. Religion must invite you a possible lifestyle, not an impossible life. Because religion is the possible one. It’s the name of lifestyle which makes it possible the turn itself to life. That’s why religion never offers you the impossible, never invites to it.
That’s why, war is in this existence. It is, but it’s not a pretty one, for sure. But since you live in this ground and conflict exists in this nature; saying this verse, whether you like it or not, there might be a good in this existence. A good may be hidden in this conflict that you don’t know yet.
ve ‘asa en tuhibbu shey’en The opposite is also possible. Something may be in your liking but in the end it may also lead to bad. ve huve sherrun lekum vAllahu ya’lemu ve entum la ta’lemun; Allah knows but you don’t. Allah knows the end, the destiny and the conclusion of all things.
The expression in the middle of this verse is one of the greatest way of life. You may not like a thing but it might be good for you. Or something may seem likable to you and yet it might contain all kinds of bad things for you.
It’s not only about this subject, it’s about every subject. Just look back to your life; if everything has been left to your hands, your life would burn with smokes by now, so to speak. Allah directs your lives, Allah gives suggestions. Otherwise, if all your wishes and desires come to life, you can easily crush your life with your own hands. Because you may ask for the good and the bad. It’s mostly like this. You are unable to know further. And if you count the afterlife in this equation, if you consider your eternal happiness; I mean look at those people, look at many folks around you. The things they usually ask for lead to disasters for their eternal destiny. Isn’t that right? Man asks for his own calamity.
Not just human in single. Look at societies, look at civilizations. Look at the western civilization which tries to took the master of earth these days. Can’t you see the desires of western civilizations lead to a global catastropy? Haven’t their own hands led them to disasters, even with full awareness? Ecological disasters, enviromental disasters, human disasters, moral disasters, dissolvements, break down of entire civilizations, what’s all these? Because a project without the inclusion of Allah, a plan which Allah wouldn’t protect, a plan which starts without a besmele would only end up with a calamity.
That’s why, whether it’s in social engineering, personal engineering, heart plannings or mind plannings; in every single field; a planning without including Allah will only leads you to a certain disaster. But people cannot comprehend that. Because people are unable to see behind the things they have done.
The vision of human is very limited. We can see the things with only in one aspect. If people are able to read their own future, they wouldn’t do what they have been doing. Unable to see the future, unable to look past the material, unable to see the invisible parts of things. Even unable to see his own true face hidden behind his skin while looking at a mirror… How can a person see the background and hidden secrets of things and events if he couldn’t look past the image in the mirror. How can he manage all this if he’s even unable to notice his own face?
As you can see we need Allah very much. We cannot even take a step without Allah. We cannot see the next step. We may look but we cannot see. Yes, we hear but we cannot comprehend. We cannot understand. And with all these inabilities, surely we cannot live. We become blind, deaf and mute. or with the words of the verse; we become Summun, bukmun, ummun .
217-) Yes’eluneke anishehril harami kitalin fiyh* kul kitalun fiyhi kebiyr* ve saddun an sebiylillahi ve kufrun Bihi velMescidil Harami ve ihracu ehlihi minhu ekberu indAllah* velfitnetu ekberu minel katl* ve la yezalune yukatilunekum hatta yeruddukum an diynikum inisteta’u* ve men yertedid minkum an diynihi feyemut ve huve kafirun fe ulaike habitat a’maluhum fiyddunya vel ahireti, ve ülaike ashabunnari, hum fiyha halidun;
They ask you about fighting in the sacred month (the month in which fighting is prohibited). Say, “Fighting in that month is a grave matter! But preventing (people) from the path of Allah, denying one’s essence and being ungrateful to the al-Masjid al-Haram by preventing people from entering therein and expelling them, is far graver in the sight of Allah! Fitnah (provocation) is worse than killing.” If they could, they would fight you until you renounce your faith. And whoever among you turns away from his religious understanding and dies as a denier of the truth, all his good deeds will become worthless, both in this world and the eternal life to come. Those are the inhabitants of fire (suffering) and will forever abide therein. (A.Hulusi)
They ask thee concerning fighting in the Prohibited Month. Say: “Fighting therein is a grave (offense); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members.” Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. (Abdullah Yusuf Ali)
Yes’eluneke anishehril harami kitalin fiyh They ask you about the verdict on fighting in the sacred month; again. We did the subject of truce in our previous lesson. This is a tradition also. It’s a tradition among Arabs. There are even rumors that this tradition comes from the prophet Abraham, which I believe is more accurate. So basically this tradition is from a prophet, hence a celestial tradition. When the prophet Abraham had left the Hacc to this community and entire manking as heritage and a praying ground; he wanted the air of peace in Hacc season all the time. At that time period when the tribes were always fighting and hurting each other; Abraham asked for a time period of peace at least within the Hacc season. In other words, he wanted that Hacc should be a land of peace and a season of peace. That’s why this tradition has been followed over centuries, generation to generation that Hacc season is peace season.
This tradition naturally reached the time period of Rasulallah and he was asked about it too. Actually there’s a reason of arrival for this verse; the background of asking this particular question. An incident about the concept. That incident is the cavalry units which was sent before the battle of Badir; in the command of Abdullah Bin Cahs per prophets orders. The prophet had sent this unit to scout the Meccan enemies. But this unit cross the line and their command, they attacked to loot, killed several and came back. Rasulallah didn’t like that. Because the incident happened in the sacred month, so in tradition the fighting is not allowed; the month of non-aggression.
In return; the commander of cavalary unit Abdullah bin Cahs defended himself like this; “O Rasulallah we saw the crescent moon at the night of our attack. So naturally we assumed that the time of our attack is still outside the non-aggression month zone. We couldn’t noticed.” Even with that defending Rasulallah didn’t take the share from the loot.
Didn’t even touch it. He showed great sensitivity on this subject. Just to be an example to his community, he refused his legal 1/5 share from the loot, his own right as the commander of war. It’s both legal and constant by traditions but he didn’t take it.
kul kitalun fiyhi kebiyrun. Of course the heathens took this opportunity to talk. They were saying; “Look he says he’s the continuation of Abraham, and he attacks people at the sacred month against Abraham’s traditions.” They were always in search for an excuse. They weren’t looking to their huge flaws but they were exaggerating the little mistakes of the other side. And Qur’an answers them with a neutral attitude.
kul kitalun fiyhi kebiyrun. Tell them, answer them; Yes; attacking within the sacred (non-aggression) month is a great offense; ve saddun an sebiylillahi But preventing and turning people from the path of Allah ve kufrun Bihi denying Allah and insisting on the denial; velMescidil Harami denying the respect of Sacred Mosque, assaulting its respectfulness, ve ihracu ehlihi minhu preventing access to the Sacred Mosque, and driving out its members ekberu indAllah is a greater offense in the sight of Allah.
Isn’t that the truth, you allagedly show respect to sacred months and yet, you slaughter people. You have no respect for life. You respect only empty symbols but you attack people.You are nowhere near honesty. Your claims don’t reflect your honesty.Your motives are not straight. If you were really honest about this; then why did you banish people from their lands just because they didn’t believe as you do? You banished them. Tortured them, killed them. In fact you did all these both in sacred months and regular times. You did that all the times. So Qur’an asks you now; why. And right after that a general principal arrives about this situation, a wonderful principal.
velfitnetu ekberu minel katl Mischief; remember I translated this subject before, and now I take it as a whole. Mischief; (tyrany and oppression against faith), is far more worse than manslaughter.
Mischief is the definition of tyrany and oppression against faith. As in every attempt against the freedom of beliefs is an action worse than killing people. Why? You are a person. Consider yourself in that position. You can understand that a threat, a torture against your faith is worse than an attempt against your life. I personally would have considered the situation like that. I believe a threat against my faith has a dire position than a threat against my life. Because why should I choose to live without my faith? What good that life do if I choose to live it like a plant? What good does it make to live my temporary life, if I lost my eternal one?
Actually Qur’an wants to point out this fact. Faith is the real life. It says; “What can this life give you after you lost your faith and forced to make you live like a reptile, a vertical one.” That’s why a threat against faith is considered far more worse and heavy than a threat against life.
This also shows another aspect. The value of the freedom of faith. The freedom of faith and position in Qur’an, is showed here. velfitnetu ekberu minel katl verse part proves that freedom of belief is superior and greater than the freedom of life. After you disrespect your faith, leaving your beliefs just because you live tyrany and oppression by others; this is not living at all. And for the other ones; you cannot be proud because you give them a chance to live after you take their faiths. Only faith can make a life meaningdful. A life without Allah is a life without meaning. And a life without a meaning is no good whether it’s lived, spent, taken or not-lived at all.
ve la yezalane yukatilunekum hatta yeruddukum an diynikum inisteta’u if they can, they continue their fighting until, you turn back from your religions, your faith systems, your life principals.
Actually this is a general principal. The group of non-believers which chooses the Hakk as enemy; is also your enemy in every era, every age, everywhere. They won’t stop fighting your until every single one of you renounce their faiths. This is a general situation.The nature of blasphemy. Every era, everytime, everywhere.
ve men yertedid minkum an diynihi and whoever amongst you chooses to turn back to his life system and gives up his faith; feyemut ve huve kafirun and die with that state of denial; fe ulaike habitat a’maluhum then in that case all those actions, deeds and beauties shall go to waste. fiyddunya vel ahireti they go to waste both in this realm and in afterlife. ve ulaike ashabunnari So these types, those who betrayed the principal they believed because of a little pressure and die with that treason. Die without making their apologies, repetance with Allah, die without facing and going back to Allah. Those who choose to obey with the sight of whip. Those who hit the floor in front of the false gods with the first sound of a whip. Those people. ashabunnari They are the folks of fire. They are the children of fire. hum fiyha halidun; and they reside permanently there. Their lands will be there, the fire will be their country now.
218-) Innelleziyne amenu velleziyne haceru ve cahedu fiy sebiylillahi ulaike yercune rahmetAllah* vAllahu Gafur’un Rahiym;
Certainly, those who believe and migrate and strive in the way of Allah, look forward to Allah’s grace. And Allah is the Ghafur and the Rahim. (A.Hulusi)
Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,- they have the hope of the Mercy of Allah. And Allah is Oft-Forgiving, Most Merciful. (A.Yusuf Ali)
Innelleziyne amenu velleziyne haceru ve cahedu fiy sebiylillahi But the ones who show faith, are in the opposite side. There’s a group who believe; a brighter group, people whose foreheads are white and hearts are clean. The ones who reach the point of being real humans, those who pass the test of personality.
Innelleziyne amenu they showed faith. And they insisted on their faith. velleziyne haceru and because of their insistance; because they didn’t want to turn back from their faiths; they suffered exile. Or with another aspect; they experience the exile from evil. They let go the blasphemy. Even some of them let the world go altogether, when the tyrany to make them turn from their faiths reach a higher level. Hejira from earth. To show their insistance with their faiths, they chose to sacrifice their lives to the way of Allah. Let go their lives from sins, from rebellion, from satan and make their own hejiras to Allah. All of those count as hejira. ve cahedu fiy sebiylillahi and they show all kinds of struggle on the way of Allah. They do everything they can on this path.
That’s jihad. In private point; jihad is to remove the obstacles between man and Islam. Also moving away from all sorts of evil, counts as hejira. So making people see the Islam, meeting them and removing the obstacles between them is called jihad.
This obstacle can be anything. Either tangible or intangible. Can be human or a material. Can be an ideology. A system, anything. The things which have a capacity of blocking the path between human and Islam is considered as obstacles and removing those obstacles are in the category of making jihad. Because Islam is the happiness of humanity. Humanity must achieve the happiness. And jihad is the way to do this. man and islam are like seed and ground. When they meet, heaven rises like a plant and fruit.
When human meets Islam and Islam meets human, the ground and water meet. Heaven and earth meet. Truth and an empty page meet. That’s why Islam is essential for humanity and humanity needs Islam. The peace can be achieved only if they are together.
ulaike yercune rahmetAllah Those people, only they can hope to reach the blessing of Allah. The ones who do those three things. vAllahu Gafur’un Rahiym; Allah is Most Merciful and Oft-Forgiving. Remember, he can commit the crimes told above, as in he might turn from his way under oppression, but if he comes to the door of Allah for mercy, he shall be forgiven. Unless he died at that state. He should apologize Allah as fast as possible.He should say; “O Rabb, I bow down under the fear of whip, but I won’t do that anymore. I made a mistake but you are merciful. O Rabb, I’m just a man, weak as nature, forgive me and give me strength.” He should say this so that Allah shows Qur’an, mercy and blessing to this man, Because Allah is Rahiym. Allah acts with mercy.
219-) Yes’eluneke anil hamri vel meysir* kul fiyhima ismun kebiyrun ve menafi’u linNas* ve ismuhuma ekberu min nef’ihima* ve yes’eluneke ma za yunfikun* kulil ‘afv* kezalike yubeyyinullahu lekumul ayati leallekum tetefekkerun;
They ask you about intoxicants and gambling. Say, “In both of them there is great harm and some benefit for people, but their harm is greater than their benefit.” They ask you about how much they should spend in Allah’s way, say, “Spend whatever is surplus to your needs!” Thus Allah gives you clear signs so that you may reflect upon them (their reasons). (A.Hulusi)
They ask thee concerning wine and gambling. Say: “In them is great sin, and some profit, for men; but the sin is greater than the profit.” They ask thee how much they are to spend; Say: “What is beyond your needs.” Thus doth Allah make clear to you His Signs: In order that ye may consider (A.Yusuf Ali)
Yes’eluneke anil hamri vel meysir It seems an irrelevant topic came but there’s a connection. War is a business of courage. And wine or other intoxicants are used to give false courage. Especially back then, there’ was a great wine consuming before heading to wars. Drinks were giving them a small period of time without fear. Locking them in a virtual world to live. Because there wasn’t any higher value people believe; so naturally it would be very hard for people to enter a war with full consciousness. So what were all of them doing since there’s no value in their lives to die for? First they were covering their minds, pumping all those intoxicants, then they were founding the courage to go and fight. Other than that, there was nothing to fight for and to die for. That’s the connection between this verse and the one above.
Also a mention about gambling. With the follow up of infak (charity). Yes people lose money in gamble, and give away voluntarily in charity. But giving is winning in charity. But losing in gamble is a double loss. This might be the relation between them.
Yes’eluneke anil hamri vel meysir they were asking you about intoxicants and luck games. Hamr, this name might be used for wine only but that occured in later years. This name has been used as semantic throughout history. But the origin is, etimologically, the things which cover the mind. As in the things which give people a drunk and disoriented state of mind. Hamr is a word derived from covering. That’s why in arabic language, head wrappings are also named as Hamur. Cover. Why cover; because it covers the mind. Blocks the mind. If you pay attention you also remember that blasphemy word means covering as well. So does the name of the action a farmer do when he covers the seed with dirt.
Blasphemers, why the need of using this word (kafir) to them? Because they choose to cover their own nature. Their nature is from faith. Their creation is capable of believing. Because faith is an ontological concept. It comes from the creation. Someone cannot deny or say anything bad to it without covering his own nature. People cannot just stuck in superstitious. The covering must be done before heading to blasphemy. That’s why Qur’an uses the words like zekera for them. Won’t they remember? Efela yetezekkerun. Why’s that? To make them remember. Because if they remember what’s in their own nature, the problem will go away. If only they manage to remember their own natures. Faith is in there. The spirit, the source is very capable of faith. The human nature is fantastic in that sense. Just try to open the door to your soul and enter. That’s why I always say; Islam is not the name of adding things to humanity, it’s the name of the process of seperating the unnecessary weights attached to humans.
kul fiyhima ismun kebiyrun ve menafi’u linNas Tell them; both of them are great sins. A great penalty. But there are some profits as well. ve ismuhuma ekberu min nef’ihima for those two the harm is more greater than their profits. The damages are far more worse than their possible gains.
You might ask what could be the benefits? It might give you a slight and yet a false courage. But we should look at the situation from a wider perspective; it’s for the economy. Especially in the society of Mecca where this verse arrived. Because the commerce is the only way of life in the lands without any agriculture or animal herdings. Most of the Mecca commerce was based on wine sector. The intoxicant drinks in general. Because with the processes like; raw materials, fermantation or the side businesses like, packaging, bottling or in the term of that time; pots. Boxing, transportation. All in all it was a great business sector. And there were a lot of people making money from this industry. So the end of this sector might lead many people to their bankruptcy.
That’s also the reason why Qur’an banned the wine with stages, not by cutting it in one verdict. Actually the banning process comes as four parts in Qur’an. The first verse arrived in Mecca. But this verse doesn’t say any good or bad things about wine. In fact it might be taken as positive with some aspects. Ve min semeratin nehıyli Nahl /67. This is the translation of the verse 67 of Nahl.
Ve min semeratin nehiyli vel a’nabi tettehizune minhu sekeren ve rizkan hasena.. (Nahl67) You obtain intoxicants and provision from the fruits of date palms and grapes… As you can see it’s not possible to take the meaning in either way. tettehizune minhu sekeren you obtain intoxicants and rizkan hasenen good provisions. If you analyze the nature of this sentence you might see that the intoxicants are considered in a different category from good provisions. But as you can see there’s no restrictions here. The verse doesn’t say anything about restrictions.
After that verse the second stage was this verse; the verse we are studying right now. This verse arrived in Madina but as you can see there’s no clear restriction in this verse either. In fact a small permit might be squeezed out by some. The reason of the arrival of stage three is after this one. When the praying was going on by muslims, the person who assigned as Imam for that pray was drunk, and because of that state of mind, he was reading irrelevant things unaware of his position. Like poems, or stories from his ancestors. After that incident, another verse arrived. …la takrebusSalate ve entum sukara.. (Nisa/43). Don’t come near salat (prays) when in a state of intoxication. And after those; the verse in Maida chapter close the problem altogether and root it out. That was;
…innemel hamru vel meysiru vel’ensabu vel’ezlamu ricsun min amelisheytan.. Maida/90)
O believers… Intoxicants, gambling, objects of idolatry and divining arrows (fortune telling) are things of satanic abomination! Idolatry or obelisks as in everything you show respect other than Allah. Fetishes, totems… everything. By saying them as the things of satanic abominations; Qur’an says the final thing about them. Avoid them so that you may attain emancipation.
Of course drinks are not specifically in the sentence. Intoxicants; as in everthing that can make you feel drunk and disoriented. Although Abu Hanipha (R.A) considered wine as sin because the name is assigned to wine at that time. But other he also considered other drinks which are not derived from grapes; out of limits, but not directly. That’s why he didn’t take spilling a dress with that drinks as not allowed. Only the wines spilling on a dress or any kind of use is considered as sin, according to him. But the general idea in the religious branch of Haneph, according to the imams and other religious leaders is quite the opposite. They considered all types of intoxicants for recreational purposes as sin. This aspect is more suitable for being on the safe side.
Of course the alcohol is directly in the content of this verse. Everthing today which gave a person a state of drunk and dizziness has the ingredient of alcohol. But there are many types of alcohol as we know it. Ethyl alcohol, Methyl alcohol and many others. So if the experts find the types which don’t make you feel that way, there’s no harm to use them to product thinks other that beverage purposes.
Of course some businesses are in the area of human life like pills, medicine; this is another business in religious concept, necessity. Ez zarurat tu bihul mahturat Indispensability revokes the restrictions. Of course based on the level of necessity. So if you ask who should define the line here; the first and foremost definer is your faith. Your heart and the point where the prophet said;
“istefti kalbek” “Consult your heart.” Of course not all things are that limitless. The limits of necessity are mostly set in the Islamic laws but in specific conditions a persons own conscience and faith is the ultimate definer. I believe this aspect is more true and accurate.
ve yes’eluneke ma za yunfikun and they ask again, what should they gave to charity; what should they spend, give without waiting a return. Tell them; kulil ‘afve answer them.
Afve…! I stand on this “af” word a long time. A very difficult one to open, this word. But I’d like to share my conclusion with you, hopefully to Allah; the details will be in my book. My conclusion is this. Everything that can be shared and be donated are the things that you can give to charity. I reached that meaning.
Of course not everything is suitable for charity. There are some values that cannot be given or shared. There are some things that shouldn’t be given to others, even are considered as sin. Don’t you think so? Other than that, many things are in that zone. I mean if the verse had said everthing; this might open doors to many misunderstandings. So you can give things to charity if they are avaliable for sharing and donation.
Of course this is not limited with material charity, this also include spiritual charity as well. You can give love as charity for example. Even the love is a way of sharing and donating. In our prophets words; “Why shouldn’t love be infak?” Love; maybe you can treat your friend with your heart. You can say “Come, sit in my heart.” This treat is more big and lofty that an entire fortune. Because man are sated with bread, grow with care and live with love. Because giving a person your love is a charity much more valuable than giving him bread.
kezalike yubeyyinullahu lekumul ayati leallekum tetefekkerun; Thus does Allah make clear to you His Signs: In order that you may consider. That you may think over them and come to the right path.
220-) Fiyddunya vel ahireti* ve yes’eluneke anil yetama* kul islahun lehum hayrun, ve in tuhalituhum feihvanukum* vAllahu ya’lemul mufside minel muslih* ve lev shaAllahu lea’netekum* innAllahe Aziyz’un Hakiym;
(Contemplate) upon this world and the eternal life to come! They ask you about orphans. Say, “Improving their welfare is best. If you are living together with them, they are your brothers.” Allah knows the corrupter from the reformer. Had Allah willed, He could have put you in difficulty. Indeed, Allah is the Aziz and the Hakim. (A.Hulusi)
(Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: “The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise.” (A.Yusuf Ali)
Fiyddunya vel ahireti What do you contemplate upon? The verse continues actually. I personally think these two verses are bonded. Fiyddunya vel ahireti reading this sentence is essential in order to follow the previous verse. Because the meaning becomes more clearer this way. You contemplate upon this life and the afterlife.
So adding the sentences in the previous verse; think about what the Rabb of All Worlds says for your lives and the next ones. Think and figure out which one is more good for you. From these two examples which one has more advantage for your earth life and your afterlife. The bad example is; Under stress; turning back from faith. Those who abandoned their faiths are the bad examples. And there’s another example whose are willing to pay the price for their faiths. We explained this example through this page.Now put these tho types side by side and decide which one is more honorable and has more gain in this world and the next one. Think over it; says Qur’an.
ve yes’eluneke anil yetama Another question. They ask you again. They ask you the orphan subject. They ask you about orphans. I explained thi matter above, so I’m moving on.
kul islahun lehum hayrun, Tell them; all forms of rehabilitations are for their own benefits. These types of questions are generally come with a background on their own.Question like this; A persons brother became martyr or died and his children left behind. Also a fortune, heritage is left to them. But the children are still young. What should be done with this fortune? Usually this problem. If the uncle make a move to use and operate this money, all kinds of gossip will arise. Should he touch it or not? If he won’t touch, the fortune will wither away, depleted eventually. But the orphans have no one left. So the right of parenthood is naturally pass to him. He should be the one who looks after them. So the question of, “What shall be done in this situation?” is usually the first one that comes to minds.
In these kinds of situation, the verdict of Qur’an is this. For the orphans who left behind; improve their future wealth with the best way you can. So the first meaning is this; don’t let the welfare of those children to melt away, don’t let their fortune to wither just because you’re afraid of being cautious. This is a specific meaning. But in general; every form of rehabilition or help about the ophans is for our own benefit .
ve in tuhalituhum feihvanukum If you share your lives together with them; actually tuhalituhum means mixing accounts; it can be taken as this. Because this is the real meaning. You can mix them. But don’t forget one thing. They are your brothers. Even if they are your close relatives; they are also your religious brothers and sisters. So watch over their rights. Protect them.
vAllahu ya’lemul mufside minel muslih Nice! Look at this expression. Don’t forget, remember that Allah seperates the one who means mischief and the one who means good. Allah knows well and seperates well.
ve lev shaAllahu lea’netekum Had Allah willed, He could have put you in difficulty. Allah could do that but didn’t want to. The verdict might be; “Don’t touch anything. Don’t touch the welfare of orphans.”, which can be impossible in this situation. One side you are obligated to look after them, but you are not allowed to touch their belongings, how can you make that happen? But that’s not the case. Religion is the way of life within reason and ease. Religion calls people to possible, not to impossible.
innAllahe Aziyz’un Hakiym; Allah is indeed Exalted in Power and Wise. Allah has the power and wisdom and act with them.
Why the owner of wisdom. Because Allah hasn’t put you in difficulty. Allah is beyond all those. Why should He does that? Why should Allah put obstacles in your way without reason. Thay’s why Allah is Wise. Allah always wished for your own good. All things Allah wishes for you are for your own benefits. Allah never wishes things for your harm. Allah is beyond and above all that.
Exalted in power. What is the meaning of this? If there are some orders which you find hard to do, know that you just haven’t figured the need of that order yet. You haven’t figured out the wisdom behind it, unable to realize the secret behind it. So believe as it is. Know that a wisdom is behind all these.
221-) Ve la tenkihul mushrikati hatta yu’minn* ve le emetun mu’minetun hayrun min mushriketin velev a’cebetkum* ve la tunkihul mushrikiyne hatta yu’minu* ve le abdun mu’minun hayrun min mushrikin velev a’cebekum* ulaike yed’une ilennari, vAllahu yed’u ilel cenneti vel magfirati Bi izniHİ, ve yubeyyinu ayatihi linNasi leallehum yetezekkerun;
Do not marry (dualist) women who associate partners with Allah until they believe. A believing slave woman is definitely better than a (dualist) woman who associates partners with Allah, however pleasing she may seem to you (for beauty is not in the body but in the sharing of faith). Nor give believing women in marriage to (dualist) men who associate partners with Allah until they believe. A believing slave man is certainly better than a (dualist) man who associates partners with Allah, however pleasing he may seem to you. Such people (dualists) call you to the fire but Allah invites you (as much as the qualities of the Names comprising your essence allow) to Paradise and forgiveness. Allah makes clear His signs (of the reality) to people so they (these truths) are remembered. (A.Hulusi)
Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of Bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise. (A.Yusuf Ali)
Ve la tenkihul mushrikati hatta yu’minn Yes, don’t marry dualist women until they believe, don’t marry them. ve le emetun mu’minetun hayrun min mushriketin velev a’cebetkum Know well that without a doubt; a woman of faith…
I choose to say a person of faith. Lots of translations have the other expression of “a slave or concubine of faith.” But Zemahsheri brought an excellent comment on this subject. “Eme” means under chain. Like bounded to something. And if we take the meaning of bounded as abstact meaning; we all under the chain of Allah. We are all bounded to Allah. So the meaning of “A woman who is bounded to Allah.” becomes more easier. And for these days, this meaning is more suitable than slavery. That’s why I see the situation like this. A woman of faith, a woman who is under the protection of Allah is better than hayrun min mushriketin a woman who shirks Allah, a woman who associate partners with Allah.
velev a’cebetkum the woman of shirk may seem pleasing to you. You might be allured by her beauty, physic, even ethics. But without faith, none of them matters. Faith is one. All others have the value of zero. If you take the one in front of the zeros, even fifty zero will have no value. Why? Because faith is a value all by itself.
ve la tunkihul musrikiyne hatta yu’minu Again don’t let your faithful women to marry with the dualist men. Some modern translations may present this section as “Don’t marry with dualist men, as in the women are the ones addressed here. This meaning is not possible. So if we want to find proof that women are on their own and have full rights to make themselves marry others, this verse is not the place. We cannot find it because;
ve le abdun mu’minun hayrun min mushrikin velev a’cebekum Because for a woman of faith, as in bound to Allah; a man of faith is better that a man of richness, beauty, social status. Let’s check the following section of the verse; velev a’cebekum even if you are satisfied with this marriage. This message is for the one who make the marriage possible, to addressed individual is not the woman here, if it was; velev a’cebekumne must end this sentence. A pronoun of female. Since the sentence closes with a pronoun of male, the message is for the guardian. The guardian of woman. The one who makes possible of her marriage.
ulaike yed’une ilennari, So those; who choose the dualist over the believer. Those who look for wealth, breed, other things in fact they should they for faith. Those who are decieved to search for mere earthly values; they call you to fire. vAllahu yed’u ilel cenneti But Allah calls them to heaven instead. vel magfirati magfiret (salvation) Bi izniHİ with blessing; Allah calls to heaven and salvation.
ve yubeyyinu ayatihi linNasi leallehum yetezekkerun; And again Allah makes His Signs clear to mankind: That they may learn and praise.
222-) Ve yes’eluneke anilmehiyd* kul huve ezen fa’tezilun nisae fiylmehiydi ve la takrabuhunne hatta yathurne, feiza tetahherne fe’tuhunne min haysu emerakumullah* innAllahe yuhibbut Tevvabiyne ve yuhibbul mutetahhiriyn;
They ask you about menstruation… Say, “It is a difficult time. Do not have sexual relations with women until they are clean (of bleeding). And when they are cleansed you can approach them from where Allah has ordained”. Allah loves those who turn from their wrongdoing and who repent much and cleanse themselves. (A. Hulusi)
They ask thee concerning women’s courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them as ordained for you by Allah. For Allah loves those who turn to Him constantly; and He loves those who keep themselves pure and clean. (A. Yusuf Ali)
Ve yes’eluneke anilmehiyd And they ask you again. For what reason, on what subject they were asking the verdict? At this point there’s a word; a word which have multipal meanings in language. This is a multifunctional word and can be used for many meanings. Mehiyd; in arabic language this word can be used both as a time name and a place name. It’s like this; mehiyd is the name of women’s period, time of their menstruations and it is also the name of the place of that menstruations, the spot. But since the meaning is time based here, we will continue with that.
They ask you about their courses. kul huve ezen answer them that it’s a troubled time period. I translated “Ezen” as troubled. Many of other translators approach this word differently. But when I researched the origin of the Ezen word, I found that the “waves of the sea” have a similar name, Ezil. So the root of both words are the same. Sea waves. Also the person who gets dizzy and feel sick when he travels at sea and gets disoriented is named Mu’zi in arabic. When all these aspects meet, even if the direct meaning is still unclear, I choose to translate the word as troubled. Because only this word can give the closer meaning to their situations. Troubled, a real trouble.
It’s also unacceptable the translate the sentence like this. “Answer them it’s a pollution.” No, it’s not true and also not acceptable. You may ask why, this is the reason.
The reason of arrival for this verse is very different. That’s why. This verse arrived to change the general ideology in Madina about the women’s moon periods. The group asked this question to Rasulallah were giving Jews as examples. In fact there are some rumors that Jews were the group which asks this question. Why is this a big matter? Because according to Jews, menstruation period is a great filth. In fact the women in their period are not touched, they are not allowed to cook, even if they do, no one touches that. No one come close to them, not even stay with her in the same room, let alone in the same bed. No human being makes contact with her. This feature of theirs, this feature which is a necessity for mankinds survival of generations is used for a tool to make their lives like a prison, like they are guilty of something and must be under lockdown. It almost makes women regret they born. This is a jewish tradition. And this tradition is forced into Tora also. Yes the concept arrives when the verses come to “levi”, the group of levi. The write all those things I just said to Tora almost with their own hands.
Of course this Jewish concept affected the local people. Maybe they were living together as neighbours, maybe together even. That’s why the Muslims of Madina have this false assumption of Jews about this women’s period subject. That’s why this question came to Rasulallah. And Rasulallah denied this jewish aspect and when the question was asked, he explained this verse with words like this.
Aside from intercourse, a sexual relation; you can interact with them anyway you can. According to Muslim, Abu Davud, and Tirmizi; this hadith is a sure one. Since I gave the origin and other sources in my book of “Jewminded Attitude.”, I won’t get into details. In fact I also have the original arabic texts in there.
Also Rasulallah who shows great care to this subject, scolded two followers badly. Useyd bin hudeyr and Abbad bin bishr who are really close to the jews point of view on this subject, came and ask Rasulallah about this. But the answer didn’t satisfied them, because they were really under the heavy influence. Then they asked the Jews who they had been living side by side. So when they turned back to Rasulallah with the same question, Rasulallah got upset. He didn’t talk, he didn’t even look at them.They offered something to Rasulallah but he didn’t take it at first. After many excuses he accepted their gifts. Because Rasulallah wanted to clear out the influence of Jews from their hearts.
Also there’s an interesting hadith about this. When Hz. Aisha was traveling Rasulallah to Hacc duty, her cycle began and for that she was crying. Mother of true believers, mother of all Aisha was crying and this was Rasulallah response for her.
-Aisha. This is written by Allah for Adam’s daughters. It’s in your nature. You should complete your every duties except the tavaf of Hacc in that time.
Hacc duties, except tavaf. So you are allowed to do every other duties connected to Hacc. As the follow up to this hadith which is a strong one because it’s from every hadith completion like Buhari, Muslim and many others; like I said as a follow up from Ibn. Hacer Askalani Feth-ul bari, there’s a note in Buhari. Hz. Aisha continues this hadith like this.
Even Rasulallah was in a state of impure, he always dhikr Allah every way. So basing this hadith as a note, many scholars like Ibn. Rusht, Ibn. Battal, hadn’t hold the necessity of abdest in order to read Qur’an. since Rasulallah was dhikring Allah every situation he’s in. So you may ask, then what should we do the verse on the cover of Qur’an. La yemessuHU illel mutahherun; (Vakia/79)
I say this though. That verse has no connection with this subject. I don’t know which artist had written that to Qur’an’s cover first but it became a tradition after that.
InneHU leKur’anun Keriym; Vakia/77
Fiy Kitabin meknun; Vakia/78
La yemessuHU illel mutahherun;Vakia/79
Yes, Fiy Kitabin meknun; It’s a book of reading, a great book for reading. Fiy Kitabin meknun; It’s recorded from a secret book. It’s there, La yemessuHU the “H” pronoun is used as “secret” and accepted completely by every linguistics. La yemessuHU No one can touch it. illel mutahherun; Expect angels which are pure. As in the angels of revelations. No other that angels of revelations and pure angels can touch it.
And since the verse is about something else. Because someone choose it fo Qur’an’s cover, this ideology came. I should say this now; it’s sure nice not to touch Qur’an without abdest for respect. For example, I write almost 20 books without abdest but I don’t remember writing the translation of Qur’an a single time without it, let alone read it. This is a way of life. But I cannot force this to others in the name of religion. Because ignorants make discounts in religion just like ignorant zealots make rises in the opposite way.
This is not true, neither way is right. It is what it is. Of course respect must be the attitude of a true believer. But it’s not right to try to force it to someone else. Also a true believer woman’s life’s 1/3 is in that cycle. How can you force Qur’an out from someone’s life, 1/3rd of her life without real and hard evidence?
Although the general opinion is on this side, the proofs don’t support this point of view. Not just that, a hadith was given about this. A hadith from Tirmizi. “When you are impure, don’t touch Qur’an.” Ahmed bin Hambel was asked about this hadith by his son Abdullah. “Father, what would you say for this hadith?” Remind you that Ahmet Bin Hambel is also an authority about hadith business; and the answer was this. “This hadith is a fabrication of a falsifier.”
Yes. Since I put all those sources in my book, I’m moving on. So at this point; all scholars from ancient times or modern times have been saying; you can touch, read, study Qur’an and benefit from it even if you don’t have ablution at that time. Of course there are many others have claims that the ablution is a necessity in order to handle Qur’an but the choice is left to our people at this point. Know that your choice have two sides.
fa’tezilun nisae fiylmehiydi When your women are in their menstruation circles, leave them on their own. Don’t have sexual relations with them. I think this “don’t be near them” discussion is done by now. It sure is not have the meanings like; “Don’t be in the same room with them.” or “Don’t get into same bed with them.” No; all forms of relations must continue between husband and wife except sexual intercourse. This is the message. Yes.
ve la takrabuhunne hatta yathurne Again, don’t go near them until they are clean (of her period). feiza tetahherne fe’tuhunne min haysu emerakumullah* After they are cleansed, you can approach them from where Allah has ordained. innAllahe yuhibbut Tevvabiyne ve yuhibbul mutetahhiriyn; Allah loves those who turn from their wrongdoing and who repent much and cleanse themselves. In this last sentence the cleaning is explained as two parts. First part is repetance, inner cleansing. And the second part is taharet mutetahhiriyn expression can be translated as bodily cleansing. Allah of All Worlds.
223-) Nisaukum harsun lekum* fe’tu harsekum enna shi’tum* ve kaddimu lienfusikum* vettekullahe va’lemu ennekum mulakuh* ve beshiril mu’miniyn;
Your women are your fields (to bear children). So plant your fields as you like. Prepare your selves for the future and protect yourselves from Allah and know that you will meet Him (become aware of, and experience, the reality of the Names comprising your essence). Give good tidings to the believers! (A.Hulusi)
Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe. (A.Yusuf Ali)
Nisaukum harsun lekum Your women are your fields. fe’tu harsekum enna shi’tum so approach your fields as you like. ve kaddimu lienfusikum But make preparations for your souls, for your lives beforehand. Prepare your presentations. As in, think of your souls joys before your bodies happinesses. Don’t live one-sided. Don’t just dwell in flesh and bones tastes. Remember the souls touch as well. Vettekullahe So dear friends; this is the magnificent dimension of balance of religion here. Religion gives you a perspective that can balance the world and afterlife. It invites you to this balance constantly. Vettekullahe But above all that, know your responsibilities to Allah. va’lemu ennekum mulakuh and don’t you forget that all of you will meet Allah.
ve beshril mu’miniyn; Check this out. Check the following sentences of a verse which informs people about the bed live, sexual life. Let’s see how it ends. What a great attitude. An action which puts human, far away from the spirituality and Allah presents it with actions which are the closest position to Him. Both of them are presented within the same verse, you see? va’lemu ennekum mulakuh and don’t you forget that all of you will meet Allah. ve beshiril mu’miniyn; Give good heralds to true believers with heaven. Give good tidings with eternal salvation. Joy on earth and joy in afterlife. Give them the good news of happiness in two worlds. Tell true believers that they live their lives with meaning and tasting the death with meaning as well. Hail to those who put meanings to their lives with Allah.
“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.”