26 Haz




Dear friends, we continue our lessons with the verse 249 of Al-Baqarah.

249-) Fe lemma fesale Talutu Bil cunudi, kale innAllahe mubteliykum Bi neher* femen sheribe minhu feleyse minniy* vemen lem yat’amhu feinnehu minniy illa menigterafe gurfeten Bi yedih* fesheribu minhu illa kaliylen minhum* felemma cavezehu huve velleziyne amenu meahu, kalu la takate lenel yevme Bi Calute ve cunudih* kalelleziyne yezunnune ennehum mulakullahi kem min fietin kaliyletin galebet fieten kesiyraten Bi iznillah* vAllahu meas Sabiriyn;

When Talut set out with his army, he said (to his soldiers), “Indeed Allah will test you with a river. Whoever drinks from it is not of me, whoever does not drink from it, is of me, except those who take but a handful from it”… Except a few of them, they all drank from it. When he and those with him crossed over to the other side of the river, they said, “We have no strength left to fight Goliath and his soldiers.” Those who knew (with certainty) from their essence (due to their faith) that they will meet Allah said, “Many times a small group has overcome a large group with the permission of Allah (B-iznillah). Allah is with those who persevere.” (A.Hulusi)

When Talut set forth with the armies, he said: “Allah will test you at the stream: if any drinks of its water, he goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused.” But they all drank of it, except a few. When they crossed the river,- he and the faithful ones with him,- they said: “This day we cannot cope with Goliath and his forces.” But those who were convinced that they must meet Allah, said: “How oft, by Allah’s will, hath a small force vanquished a big one? Allah is with those who steadfastly persevere.” (A.Yusuf Ali)

Fe lemma fesale Talutu Bil cunudi, kale innAllahe mubteliykum Bi neher When Talut set out with his army, he said: “Allah will test you with a river.” Like I mentioned before in my previous lesson; Talut or with the name mentioned in Tora; Saul; Saul is the commander of sons of Israel that days. A true believer and a wise man. A commander chosen by Allah. And just like every commander, he wanted discipline in his army. But that discipline was not a random discipline either. He wanted to test them to show how much the task has importance and wanted people to realize the weight of the mission, the mission of delivering Allah’s messages to humanity, removing the obstacles between revelations and people.

Actually Talut’s Army was the same with Muhammad’s (p.b.u.h) Army, in a sense. The same purpose, same goal and both came from the same origin. They both showed efforts to reach the same goal. That’s why Allah was giving them as examples to the first readers of these verses; sahabe, friends and the first community of Muhammad. And just like them, to us. The modern readers of these verses.

femen sheribe minhu feleyse minniy* Whoever drinks from it is not of me. Talut warns his army there. “Whoever drinks from this river is not from me. vemen lem yat’amhu feinnehu minniy illa menigterafe gurfeten Bi yedih whoever does not drink from it, is of me, except those who take but a handful from it.”

So what happened after this warning? Qur’an informs us with that fact. fesheribu minhu illa kaliylen minhum* Except a few of them, both drank up to the full. felemma cavezehu huve velleziyne amenu meahu, When Talut passed the stream with his army of real true believers; the others who stayed behind said;

kalu la takate lenel yevme Bi Calute ve cunudih Today We have no strength, no vitality left to fight Goliath and his army. In reality the wisdom behind the command of Talut, the commander of Islamic army, was revealed there. What was that wisdom?

We learn from several translations that the river mentioned here was the River of Jordan and those who hadn’t listened the command of Talut, they were suffering a long thirst after having a long desert journey. So according to information, those who drank to full from the river, showed signs of bruised lips, shaky legs and they all collapsed with the lack of power.

In reality Talut, the commander of Islamic army had a dual purpose that day, with that test.

1-Measuring the discipline of army. He knew that the body count wouldn’t open the way to success unless the army have discipline and wanted to know how many discipline people will arise from that test.

2-Guaranting the well-being of his army against a real physical danger. This always happens if a person drinks too much water too fast after a long and waterless desert journey. He knew that fact.

Bedouins of deserts have never let a person drink water if he stays in desert without water for too long. First they massage his skin with wet clothes. After that they drip water to his lips slowly. Otherwise some death related situation might surfaces. So Talut’s order has two dimensions in that sense.

So what is the lesson we should learn here; the warning of Talut to his army. They are no more, so what’s that left to us? Because if there isn’t anything left to us, surely Qur’an wouldn’t reflected this incident occured almost 3000 years ago. There’s a thing of course. The same thing concerns us too.

We are taught that every unit established with discipline on the way of Allah, every group, every Islamic gathering should have discipline rules and codes that they should follow. These were not just for story. First readers of these verses, ashab-i kiram was taught how to behave to Rasulallah with these words.

But more than that, there’s another valuable lesson here. If you want to learn your count, think about your case. Don’t count the bowl included water. Learn to differentiate the net from gross. Gross might weight much, but you cannot make plans basing with gross. You should look for real mass, net.

This is the real great lesson Qur’an gives to the action mans of this world. Don’t count shadows in your math, don’t let shadows to bulk up your counts. If you count people like, “One is him, second is his shadow.”, you fall into mistake for sure. That means, if a persons character is a shadow, if he has a shadowy character, you should exclude them too. Don’t let that people to mess with your math. People who cannot hear their own hearts, cannot think with their own heads, cannot love with their own souls, shadow men; don’t count them. They are like zeros in front of one. They will always zeros. Their count will always be zeros. Because they are in front of other numbers.

They also lack discipline. But even a person with a value of zero is put to discipline; if he really knows his place, than he might become a real value, because if a zero comes after one, it makes the number ten. So with right leadership, they might be included but only way to do that is discipline. Numbers discipline might value a non-existing number. So does humans discipline.

kalelleziyne yezunnune ennehum mulakullahi those who surely believe that they will unite with Allah, said;

kem min fietin kaliyletin galebet fieten kesiyraten Bi iznillah* vAllahu meas Sabiriyn; Many times a small group has overcome a large group with the permission of Allah (B-iznillah). Allah is with those who persevere. This part might also be translated as Allah is with those who endure.

It’s true. The sign of patience, very first sign of patience is endurance. That’s why if someone says “Be patient.” to you, that also means “Endure.” So, if you have nothing to endure, if you have no bad situation to endure, then there’s nothing to be patient for. Because in order to talk about patience, first there must be something to be patient for. That’s why patience is endurance.

And there’s a reminder here to one of the oldest social law of history. What’s that? Those who change the history, those who change the flow of histories rivers are not crowds, not unconscious groups, not ignorant people; those who possess the power to change the flow of history are not passive objects but active subjects. More specifically Ulul Elbab. No matter how few they have been. Because they were never a single time, be one of the passive crowds.

Right at this point, don’t you remember the verse 243, we studied earlier. ekseranNasi this is a reference to that part. We translated the verse 243 of Al-Baqarah, in our previous lesson.

What is ekseranNasi mean? It’s most of the people and this type of addressing comes with three different versions in Qur’an. Most people don’t know. Most people don’t be greatful. (ekseranNasi la yeshkurun) or Most of the people don’t believe. La Yu’minun all three situations come as a sign, a reason or a disaster, I remind you. So naturally this is a reference here. Sincerity wins, not numbers. If a person looks at the count, he shows faith to it. So do you look for quality or quantity? Do you look for shape or essence? Your look, your point of view is important.

Also, where does Allah look at? Allah never says; “I’m there where the most of you are.” That’s why one of the great members of sahabe and possessor of great knowledge about Allah; Abdullah Ibn. Mes’ut was asked; “What is cemaat (communion)?”, he answered like this.

El cemaat-u alel Hakk Velev kane vahdet.

“Communion is the one which are on the truth, even if there’s only one person.” Yes and that’s why this should be taken as a reminder about one of the biggest laws of humans history. The historical changes have never be done by crowds but with the hands of a few conscious men.

It is the best lesson to our people of this era, don’t you think? Because this point of view of the people of this age has an uncanny resemblance to them? Those who drink from the river to their fullest. “Why are you there, friend?” if we ask, the answer would probably be; “Because everyone is there.”

Because there’s no serious answer for reason for them. People are there, so is he. The unconscious crowd goes, so does he. What’s that mean? In exact words; “I have no value on my own.” That’s what it means. “I cannot find my own integrity, I cannot establish my character, I’m not a whole person, unable to achieve my reality.”

…keennehum hushubun musennedetun… (Munafikun/4) Woods with clothes. This is a confession of a person who chooses crowds, choosing the people over the truth, choosing the more over less and lies over truth and in that process turning into a wood. That’s why dear friends, this fact is the greatest law throughout the entire history.

250-) Ve lemma berezu liCalute ve cunudihi kalu Rabbena efrig aleyna sabren ve sebbit akdamena vansurna alel kavmil kafiriyn;

When they faced Goliath and his army, they prayed, “Our Rabb, give us the force of perseverance, make firm our feet, do not let us slip and give us the power of victory over the deniers.”(A.Hulusi)

When they advanced to meet Goliath and his forces, they prayed: “Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith.” (A.Yusuf Ali)

Ve lemma berezu liCalute ve cunudihi kalu Rabbena efrig aleyna sabren When they faced Goliath and his army, these true believers prayed, Rabbena efrig aleyna sabren “Our Rabb, pour over us the force of perseverance ve sebbit akdamena and make our steps firm. vansurna alel kavmil kafiriyn; and give us the power of victory over this community which insists on denial.

Two different groups was there. One of them hadn’t listened the order, left behind. One group had listened the order and passed. Those who passed now in front of Goliath and his army and about to make a war against them. War was starting. The battle was at hand. But even at that situation they didn’t say something like, “Before here, we were many. Commander; we were heavy on numbers before but not anymore. Most of us stayed behind and we have no power against them.” They didn’t say that. Because they were the ones who passed their tests and believed that power and success are from Allah always. That’s why they find the right address. They faced the real and true address, they prayed to Allah directly.

They hadn’t stayed over numbers, didn’t do a bodycount, they said; “O Rabb, pour perseverence over us and give us the power of resistance. Make our steps firm, don’t let us slip. And grant us victory over this enemy which insist on denial.”

In that sentence they gave the answer of the reason why the enemy were their enemy. Because we don’t fight them for any other reason, we don’t open war against them for any other reason. The only reason we battle is because they insist on denial and blasphemy alel kavmil kafiriyn;

No name is given here, there isn’t a reference for Goliath and his army in that phrase. No adjectives either. No, the phrase openly says, “We are forced to battle with them because they insist on denial and blasphemy.” Moving on.

251-) Fehezemuhum Bi iznillahi ve katele Davudu Calute ve atahullahul Mulke vel Hikmete ve allemehu mimma yesha’* ve levla def’ullahin Nase ba’dahum Bi ba’din le fesedetil Ardu ve lakinnAllahe zu fadlin alel alemiyn;

Then (with the permission of Allah) the Names comprising their essence, they defeated them. David killed Goliath and Allah gave him (David) sovereignty and wisdom and taught him what He willed (programmed him with the Names from his essence). If Allah had not repelled some by (means of) others, the earth would have become corrupt (unlivable). But the bounty of Allah is upon the worlds.(A.Hulusi)

By Allah’s will they routed them; and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds. (A.Yusuf Ali)

Fehezemuhum Bi iznillahi With Allah’s permission Bi iznillahi They defeated them. ve katele Davudu Calute ve atahullahul Mulke vel Hikmete An interesting spot. David, until now that name wasn’t around. He wasn’t a prophet. Just a regular soldier under the command of Talut the Commander of Islamic army. A regular soldier. David killed Goliath the blasphemer. ve atahullahul Mulke And Allah gave him power. He gave sovereignty. The leadership. vel Hikmete Not just administration, althought that alone is a promotion by itself. But the more importantly Allah gave him wisdom. Allah gave David a sharp vision to find the secrets of truth and life.

David was given a great mind vision and wisdom which makes it possible to find connections between literal verses and creational verses. That’s why he was able to match the truths of revelations with the truth within life. The definition of wisdom is made here for you.

ve allemehu mimma yesha’ And taught him what He willed. Things He willed, who willed; David’s wishes or Allah’s wishes. They were Allah’s wishes, Allah taught him the things he should know. So what is the message here then? Clear, you help Allah and in return, Allah helps you. in tensurullahe yensurkum ve yusebbit akdamekum; (Muhammad/7) If you help Allah, Allah then helps you, makes your steps firm. This is the exact same words we studied above. So that’s the reason why these informations are from Allah. If you want to possess the knowledge, do your good deeds. Allah will open the doors of knowledge there.

ve levla def’ullahin Nase ba’dahum Bi ba’din le fesedetil Ardu If Allah hadn’t repelled some by others, or hadn’t defend some by others, the earth would have become corrupt and unlivable. The dissolution would started. The social corruption would take over the world.

I translated this part as not defended. Def’u word which can also be read as Difa’u as Nafi stand. It means total defense. But great linguistic Sibevey says both meanings have the same meaning which I believe it’s true. That’s why both positive and negative meanings have holds in this sentence. If some people hadn’t been defended from some others, the world would drown in mischief.

What is the meaning of this, dear friends? Clear, a tyrant comes out and oppresses but does he get away with this? According to the laws of Allah, those oppresses people are defended by someone else. It’s possible for those people not to be able to defend themselves. But Allah sends some others. Those people becomes the nuisance of tyrant, naturally they become defenders. They defend the oppressed against tyrants. But if they turn into tyrants themselves, which is possible then some others are chosen as defenders. Justice, celestial justice always make this possible. What about the ones who were oppressed before, well there’s a reason for that too. Maybe they oppress some other nations before and that might be the retribution. And Allah might defend with the other tyrant, for those they had done before.

A big speech is relevant, a celestial truth which was given us in a hadith but not connected with the incident. Ez zalimu seyfullah yentaki nu bihi summe yentakun The tyrant is a sword of Allah, Allah takes revenge with it and then it turns back and takes its own revenge. This is the law of celestial justice.

ve lakinnAllahe zu fadlin alel alemiyn; But Allah is full of bounty to all the existences.

252-) Tilke ayatullahi netluha aleyke Bil Hakk* ve inneke le minel murseliyn;

These are the signs of Allah… Which we tell you in Truth… You are indeed one of the revealed Rasuls.(A.Hulusi)

These are the Signs of Allah. we rehearse them to thee in truth: verily thou art one of the messengers. (A.Yusuf Ali)

Tilke ayatullahi netluha aleyke Bil Hakk these are the truths we read them to you, we deliver them to you from Allah. We deliver you the real ones and truth.

This Bil Hakk phrase, the one at the last of sentence, this Bil Hakk comes with a special form. In many verses and stories it is used as a punch line. Why? Because if a sentence closes with Bil Hakk, we understand that the local area is aware of that incident. But it is mixed with myths and become corrupted. In here, the true version is told. As in we will tell you what really happened. In the area this incident is well-known. Madina Jews are well aware of the story of David and Goliath. But the story was twisted. It’s nature was turned into a mythological essence, and with that many lies got in. That’s why we understand that everytime we read Bil Hakk in Qur’an, we are about to be informed the true version, what really happened. Why? ve inneke le minel murseliyn; Because you really are the one of revealed Rasuls.

Mursel means the one who is informed, the revealed one, the person who is trusted with the message. You might phrase the meaning as the one who is delivered the message. That’s why we deliver these truths about this incident because you are the Rasul who is trusted with delivering these messages. So if you are one of the prophets who is delivered messages, hear now;

253-) Tilker Rusulu faddelna ba’dahum ala ba’d* minhum men kellemAllahu ve refea ba’dahum derecat* ve ateyna Iysebne Meryemel beyyinati ve eyyednahu Bi Ruh-il Kudus* ve lev shaAllahu maktetelelleziyne min ba’dihim min ba’di ma caethumul beyyinatu ve lakinihtelefu, feminhum men amene ve minhum men kefer* ve lev shaAllahu maktetelu, ve lakinnAllahe yef’alu ma yuriyd;

Of those Rasuls, We endowed some more highly than others. There are some to whom Allah spoke and some He raised in degree. And We gave clear proofs to Jesus the son of Mary and supported him with the Pure Spirit (divine forces). If Allah had willed those succeeding them would not have killed each other after clear proofs reached them. But they differed in opinion, some believed and some denied. If Allah had willed they would not have killed each other… But Allah does as He wills.(A.Hulusi)

Those messengers We endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honor); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the Holy Spirit. If Allah had so willed, succeeding generations would not have fought among each other, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If Allah had so willed, they would not have fought each other; but Allah Does what he wills. (A.Yusuf Ali)

Tilker Rusulu faddelna ba’dahum ala ba’d Yes, there’s a group of prophets including you, those prophets we endowed with gifts, each have different gifts than others. ba’dahum ala ba’d phrase. I say phrase because this is a known phrase in arabic language. But it opens various forms of translations. That’s why many translations chose not to develop a standart use on that matter. But even with the literal word by word translation, can it be possible to understand this sentence as “We endowed some prophets more than others.” or “We made some prophets more valuable than others.”? This kind of translation, don’t express the meaning of this verse. Because making degrees among prophets, a belief of categorization among prophets is highly banned in Qur’an.

Let’s check a following verse, the verse 285 of Baqarah. la nuferriku beyne ehadin min RusuliHİ.. We never seperate prophets from each others. Of course this expression also has a meaning of we never deny them. But there are other verses with the exact same meaning. For example Isra/55; ve lekad faddalna ba’danNebiyyiyne ala ba’din ve ateyna Davude Zebura; As you can see the verse comes with the same form here, same phrase. ve lekad faddalna ba’danNebiyyiyne ala ba’d Yes.

To the sentence of “We endowned gifts to prophets, each different than others.”, can it be possible to judge them for superiority? Becaue if we could make this categorical differentiation, this last verse wouldn’t say; “We endowed Zabur to David.” So what is the message here? It’s this. Every prophets have different sets of unique features. Every single one of them have their particular features and personality. One example is in the following of the verse; men kellemAllahu ve refea ba’dahum derecat Some of them, Allah spoke; some made them raise in degrees.

Who is the one Allah spoke to? Moses. Or the one who raised by degrees, Rasulallah. For belief, it’s obvious that the subject here was Rasulallah but it’s also possible that there’s a match between him and prophet Abraham. Also the verse is about to come to that point.

ve ateyna Iysebne Meryemel beyyinati We endowed Jesus, son of Mary with clear signs, the open truth. ve eyyednahu Bi Ruh-il Kudus and backed him up with Holy Spirit. We studied this Holy Spirit Bi Ruh-il Kudus expression before.

ve lev shaAllahu maktetelelleziyne min ba’dihim min ba’di ma caethumul beyyinatu ve lakinihtelefu, Yes, there’s another human law, expressed here. Again a law of humanity. After all those open signs of truth has come to them; ve lev shaAllahu maktetelelleziyne min ba’dihim min ba’di ma caethumul beyyinatu If Allah had willed, they wouldn’t have fought among each other.

But had Allah willed that? ve lakinihtelefu No, He had not. Allah had wished that people should be different from each others. Also Allah hadn’t destroy the blasphemy, opposition to Himself. Look at this, even opposing Allah hadn’t been destroyed. ve lakinihtelefu But they fought. Because Allah hadn’t willed the other way. So even Allah hadn’t destroyed the opposition to Himself; why you politics, why you people, why you who rule the world; try to make your opposers suffer, why are you trying to destroy them. This is a lesson for us.

Don’t hold on to an utopic idea that world should be a flower garden. There will always be light and dark. Good and evil, belief and blasphemy will always be present. So do your duties. Don’t stuck on utopia. Don’t dream on some neverland. Make your steps firm. Act on truths. Plan your moves based on these truths. This is a lesson for us.

There’s a settle meaning here too. Every prophet is different. They all have different sets of skills. Different communities. Degrees. Actually what wants to be told here is the nature of life. It’s in the nature of life. So why not something in lifes nature, hasn’t been in prophets line. That’s why they are not beads which come with a staright and single line. They all have different features. So just like the differences in life, differences between prophets indicates a richness. So we can take the meaning of opposition as richness as well.

feminhum men amene ve minhum men kefer Moving on. Some believe and some deny. Some denied. ve lev shaAllahu maktetelu This sentence comes second time. Had Allah willed, they wouldn’t fought each other.

I believe there must be a reason for the repetition of same sentence. I think this second sentence is directed to this community. First one was a historical fact. But saying the same words with exact same form… It holds the meaning of “One day this community will be on each others throats too.” It almost a message to future. Or it can be taken as a translation, a reference to communities bloody conflict and battles among themselves.

ve lakinnAllahe yef’alu ma yuriyd; But Allah does what He wills. Allah acts on only the will of Himself. So at this point no one has a saying like; “O Rabb, why don’t you create earth as a rose garden without thorns.” Because this is Allah’s will. This is the order of Allah. So try to learn Allah’s laws and perceive the life in that direction. If you take the life different than it is; you may take over a fools errand and fail on it. That’s why you should read life properly. If you manage to do that, you row to the right direction and eventually reach the meaningful horizons. Only then you don’t need to force yourselves to row against streams anymore. Only then the laws of life will be your helpful companions.

254-) Ya eyyuhelleziyne amenu enfiku mimma razaknakum min kabli en ye’tiye yevmun la bey’un fiyhi ve la hulletun ve la shefaatun, vel kâfirune humuz zalimun;

O believers, spend (give unrequitedly out of your faith) from what We have provided to you, before there comes a day in which there is no exchange, no friendship and no intercession… The deniers of the reality – they are the wrongdoers (they wrong themselves). (A.Hulusi)

O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (will avail), nor friendship nor intercession. Those who reject Faith- they are the wrong-doers. (A.Yusuf Ali)

Ya eyyuhelleziyne amenu enfiku mimma razaknakum As you can see the speech turned into a new but relevant topic. The connection between this verse and the one above is death. Actually the verses have been studying today are for expaining us that the main foundation of faith is for our fate after we die and get resurrected. The first and main rule of moral codes, the most basic foundation of human faith is to believe there will be a reckoning after death. And these examples and the others we are about to study are for having our attention on this fact.

Ya eyyuhelleziyne amenu O you who have claims of faith, enfiku mimma razaknakum if you want to prove your claims, then spend things Allah has given to you on the way of Allah. min kabli en ye’tiye yevmun la bey’un fiyhi ve la hulletun before what? Yes, before the day which there won’t be negotiation, there won’t be any friendship, ve la shefaatun nor will be any kind of help, spend your things which are given to you by Allah on the way of Allah. vel kafirune humuz zalimun; Ungratefuls and blasphemers; those who don’t want to give away which Allah has given to them; those who are gifted with a vineyard but unable to give people with a single grape, those tyrants and ungratefuls are really the ones who oppresses and evildoers to themselves.

Dear friends, I’d like you to pay attention to another citation here. There’s a serious reference here. You remember that in our previous lessons we studied a phrase as “Who will give a beautiful loan to Allah?” If you give loan to Allah, surely you get back what you give away. When would you get it back? There… Now you are been described that day. That day which won’t be any negotiation, nor any kind of friendship and intercession. Since we studied the intercession matter in 48th verse, I’m moving forward.

Like I said; there’s a reference here with the verse 245. There are several verse in Qur’an to back this reference like El ehillau yevmeizin ba’duhum li ba’din aduvvun illel muttekiyn; Zuhruf/67. Now think about a day. Qur’an describes it like this. “A day, there will be no help from your friends, no one will help you, there’s no place for you to negotiate. With Qur’an’s words; El ehillau yevmeizin ba’duhum li ba’din aduvvun illel muttekiyn; Close friends at that time will become enemies to one another! Except those who are friends with Allah, those who find the happiness within their hearts. This is such a herald, isn’t it?

Why will friends become enemies? Because if a friendship with Allah wouldn’t be established first; all friendship without the sake of Allah will turn into hostilities. The earthly benefits cannot be moved to afterlife. Those friendships will stay on earth. So when the day comes, they either be enemies or try to get each others throats and point him as guilty, saying; “O Rabb, this man is the reason of my blasphemy, he is the reason of my sins.” Qur’an shows us plenty of these images.

That day, what a day it will be? Yevme yefirrulmer’u min ahiyh; Abese/34 The day the brother will run away from his siblings, Ve ummihi ve ebiyh; the child will run away from his father and mother, Ve sahibetihi ve beniyh; Abese/36, the person will run away from his friends, children, wife, whole people. Yes, it will be a day like that.

Again for that day; Ikra’ Kitabek* read your records kefa Bi nefsikel yevme aleyke Hasiyba; Isra/14. Sufficient for you is your individual consciousness at this stage to discern the consequences of your actions. Make your own count, grade your own paper. Ikra’ Kitabek* read your records. The day will be like that. And as you can see, the verse says there won’t be anything to help you further. Except one, there’s always a one. If you ask who is the one, let’s find out.

255-) Allahu la ilahe illa HU* elHayy’ul Kayyum* la te’huzuHU sinetun vela nevm* leHu ma fiys Semavati ve ma fiyl Ard* men zelleziy yeshfe’u ‘indeHU illa Bi iznih* ya’lemu ma beyne eydiyhim ve ma halfehum* ve la yuhiytune Bi shey’in min ‘ilmiHI illa Bi ma sha’* vesi’a Kursiyyuhus Semavati vel Ard* ve la yeuduhu hifzuhuma* ve HUvel Aliyy’ul Aziym;

Allah is HU! There is no God (deity), only HU! The Hayy and the Qayyum (the sole source of life and the One who forms all things in His Knowledge with the meanings of His Names – the One with whom everything subsists). Neither drowsiness overtakes Him (separation from the worlds even for a single instance) nor sleep (leaving creation to its own accord and withdrawing to His Self). To Him belongs everything in the heavens and on earth (the dimensions of knowledge and acts). Who can intercede in His sight except by the permission of the forces that manifest from the Names in one’s essence? He knows the dimension in which they live and the dimension they are unable to perceive… Nothing of His knowledge can be grasped if He does not will (allow via the suitability of the Names in one’s essence). His throne (sovereignty and administration [Rububiyyah]) encompasses the heavens and the earth. It is not difficult for Him to preserve them. He is the Aliy (illimitably supreme) and the Azim (possessor of infinite might).(A.Hulusi)

Allah. There is no god but He,-the Living, the Self-subsisting, Supporter of all. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is thee can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them. For He is the Most High, the Supreme (in glory). (A.Yusuf Ali)

Allahu la ilahe illa HU* elHayy’ul Kayyum Yes! There’s no god, only Allah. In case you ask who, here’s your chance to find out. Learn Allah from His words. This is Allah’s identity. Allah is the only presence worthy enough to be worshipped, worthy enough to be loved.

El Hayy. Allah is alive. Absolute life. The source of living things. Not just alive, the creator of life itself. Both alive and bringer of life.

El Kayyum This one is hard to translate actually. Because there’s no word to describe this name. I should make two long sentence to be able to describe it. Self-subsisting and the One with whom everything subsists. The only being exists without needing anything. And everything need that presence in order to continue being existed.

I said before, a persons thinking that he doesn’t need anyone to survive is a form of duality. Because only Allah is self-subsisting. A person is not a self-subsisting individual. Without Allah, a person cannot even take a breath. Cannot even take a step. If he tries to do that, only direction he goes would be hell. He becomes blind, deaf and mute. The verse continues and our Rabb continues the self-describtion. This is Allah’s identity.

la te’huzuHU sinetun vela nevm No slumber can seize Allah, nor Allah needs sleep. No way. Can you say anything else in existence which doesn’t struggle in life and doesn’t need sleep? O humans, bring your toughest ones among you if you want. There’s not a single individual who meets this criteria. But Allah is above all of them. That’s why you should be careful in front of Allah which has these features. You cannot find a single second to catch Allah off-guard. You cannot say “Allah isn’t seeing me now, I can do anything now.” And you cannot count on time for Allah to forget your doings. You cannot say;”Long time has passed since my actions, he may forget them.” or “There’s still more time for me, maybe this one slips Allah’s mind.” Nothing is forgotten in the existence of Allah. That’s why not a single moment of your life has secrets from Allah’s sight of wisdom.

leHU ma fiys Semavati ve ma fiyl Ard Not only you; everything created on heaven and earth are belong to Allah. Not just you belong to Allah. Also the entire existence is belong to Allah.

men zelleziy yeshfe’u ‘indeHU illa Bi iznih Ayet-el Kursi, The Verse of The Throne. The motherlode of life of Qur’an. And the life vein of this verse is this sentence. men zelleziy yeshfe’u ‘indeHU illa Bi iznih Who is that can intercede in His presence except as He permitted? Let’s see him. Tell me who can take on the role of intercessor without Allah’s permission? Come forward if your dare.

This is a negating sentence, a negative example is in it. A claim exists and a phrase which crushes that claim, all in the same sentence. That’s why the way of speech is important. There is a claim and the opposite side refuses that claim harshly and violently with this sentence. What is the claim? Clear, someone somewhere will help us in the presence of Allah. He will gather us and take us all to paradise. That kind of claim.

This thing or person can change every era and every society. Some communities like the ignorant and heathen communities, these things are clay idols. They surely had believed Allah. But when you asked what are those then, they were answering with this answer, which we learn it from Qur’an. ..liyukarribuna ilellahi zulfa.. Zumer/3. They are conduits which bring us closer to Allah. That was their claims. Not that they don’t believe Allah. But their beliefs, their Allah visions were based on and Allah far away. Like, “Allah is distant to us, He cannot see us all the time, he cannot reach us, that’s why we need a conduit. We need a middle figure to be able to reach Him.”

So Qur’an naturally tries to crush this type of beliefs and establishes a real and intimate Allah belief. That’s why one of the most used meanings in Qur’an with insistance is Yakin, He who sees you better than yourselves, Allah who is closer to you than your carotid artery. This is the kind of belief that Qur’an want to establish. You can see it in every line of Qur’an openly or secretly.

That’s why piety, ittika, Muttaki (person who have the piety) and all terms derived from them in Qur’an reminds us that Allah and worshipper has a close connection. Yes, the center of piet is having the consciousness of Allah has always watched you, knew you, followed you ad educated you. This is consciousness of Allah. Also dhikr (zhikr) is all about this. Zhikr is the resurrection of consciousness. Reminding this fact constantly to ourselves, that we are been followed all the time.

Of course there are so much things to say about this but since I want to continue the verses explanation, I will settle with these informations and move one for now.

ya’lemu ma beyne eydiyhim ve ma halfehum Allah knows the all things about them, open and clear or secret and behind. Of course some adjectives are explained above, it’s only natural the speech will come to this point with a natural flow.

There’s a direct warning here for human. Allah is in front of people, ma beyne eydiyhim This is a pattern in Arabic language. The literal meaning is “between two hands.” But figurative meaning is what we do openly, the things we do and everyone knows. And the behind part is what we do secretly, by hiding, the thoughts we have within the depths of our hearts and minds.

Also one of the famous meanings of it, is the two worlds. One is the one in front of us, earth; and the one behind, the other secret, afterlife. Some also has said the other way around, that the human walks to the death, to Allah. And for a person who walks to Allah leaves earth behind. Hence the earth is the meaning of behind and afterlife has the potential of front. But Allah knows all things secret and open, little and big. This fact is described here.

ve la yuhiytune Bi shey’in min ‘ilmiHI illa Bi ma sha’* Yes, no one can comprehend a single thing from His knowledge, unless Allah wants him to. Who? Who cannot comprehend? Intercessors and those who wait intercession. How can they learn beforehand that Allah will give intercession to a specific person or the right to be an intercessor? This is Allah’s knowledge only. This message is that.

You know, some people wait salvation from some others. Who told that that Allah will give permission to him about saving. We studied the process of intercession in the verse 48. I said this; “Intercession is like this. A present, a medal will be given to a person and the honor to present this trophy will be given to another by asking him, “Would you delived this present to that person?”

So the person who present the trophy; is he also the owner of it? Actually he has nothing to do with the trophy. The owner of the realm, the chief, the leader, the president of that place chooses him just to honor him. It’s like, “I choose him to have this gift and I choose you to have the honor to deliver it. Go and give this gift to him.” So now which side should you ask for this gift beforehand? The owner of it or just the deliverer. If you ask the wrong person for it, wouldn’t that offended the real owner of this present? Wouldn’t you just knocked the wrong door to ask and the real owner of the gift stands right next to there? It’s like an insult. He’s the one who will honor you with this gift, the one who choose what gift would you get and the one who choose which person will deliver this gift to you. Knowing all these, you still try to choose someone to be your gift bearers among you, and have opinions among each others without having a news from Allah. Qur’an says this. So there.

vesi’a Kursiyyuhus Semavati vel Ard A more grandeur sentence arrives here. As a sign of Allah’s infinite wisdom, His throne of sovereignty and authority encompasses the heavens and the earth.

Kursiy means chair or throne. Morely, it’s a symbol. That’s why when you hear “dethroned”, when you hear something like “the king is dethroned.” You don’t understand something like “He takes a step down from that chair.” No, the authority is taken down, the sovereign of that king is no more. And when you hear “He stepped to the throne.”, the meaning you understand is not about the act of sitting on a chair. The meaning is someone take over the administration. The fall of the throne. If you understand it like “Someone knocked that chair accidently”, people laugh at you. It means the government fall, the leaders are gone. That’s why the throne here is a metaphor for Allah’s greatness and grandness.

ve la yeuduhu hifzuhuma Watching over them, the heavens and earth gives no fatique to Allah. ve HUvel Aliyy’ul Aziym; For Allah is the Rabb the Most High, the Supreme in Glory. Allah is the only one who possesses the real grandness. Or with a more accurate translation, Allah is the only one with real greatness and grandness.

Ayet-el Kursi, which you know as the verse of throne. There are many hadiths about its merit. Unfortunately most of these hadiths are either weak or fabricated. Just like many other hadiths related to other verses. But there’s one we know as real. According to one of the hadith we know as true, our prophet described the verse of throne like this.

The verse was introduced us as a spiritual power which ensures the security of a person both individually and as a group. That’s why the hadith encourages us to read the Throne Verse when we go to sleep, since the Verse of Throne secures not only the place it is read but also the neighbour areas as well.

Also reading the Verse of Throne after our daily prayers; this is because the true hadith we get from Rasulallah. This hadith which encourages us to read The Verse Throne after our prayers also includes many good news.

Why is that? Like I said; the verses which describe Allah’s identity are the most stunning verses in Qur’an. The importance of the Sura Ihlas also comes from this reason. Because the sura asks the question of “My Allah, who are you?”. This is the only reason which puts this sura a high ground. Other than that all suras are great too. But it is clear the importance of The Throne Verse according to the genuine hadiths we read.

At this point I believe it’s our best interest to rely on these genuine stories and hadiths we recieved from Rasulallah and act accordingly, since we have no other insight for universe and creation.

And I believe the protection methods against the evil of all invisible creations which we share the same world, should be at spiritual level as well. So we should derived these spiritual methods not from mere stories and myths or unreliable informations, but the true news we recieved and the Qur’an itself.

So I believe the best method for having the protection against spiritual dangers, best armor to wear against them is only the great shield, great armor of Qur’an. So protect yourselves with the shield of Qur’an against otherworldly dangers. There’s no protest about this, in fact it is encouraged.

256-) La ikrahe fid Diyni kad tebeyyenerrushdu minel gayy* femen yekfur Bittaguti ve yu’min Billahi fekadistemseke Bil urvetil vuska, lenfisame leha* vAllahu Semiy’un ‘Aliym;

There is no compulsion in (acceptance of) the religion (the system and order of Allah; sunnatullah)! The reality has become apparent (in its most perfect state) and has become distinct from corrupted ideas. Whoever abandons Taghut (worshipping the forces that don’t exist, but are assumed to exist through illusion) and believes in Allah (the Names that form his essence) indeed he has grasped a strong grip within his essence, that can never be broken. Allah is the Sami and the Aleem. (A.Hulusi)

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects Taghut (evil) and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. (A.Yusuf Ali)

La ikrahe fid Diyn There is no compulsion in religion. A verse which people love to use for every occasion these days. But never have once sat down and think over it, just a sentence on the tongue. There is no compulsion in religion. More specifically the nature of compulsion cannot fit in religion.

What is that supposed to mean? A person cannot be forced to be a member of a religion. Islam doesn’t count a person muslim if he is forced to be one. Because Islam is a matter of free will. A matter of choice. So a person cannot be a muslim if he doesn’t choose this path with his own free will.

That’s why none of the scholars, imams or other important important figures in Islamic history have said that a person who is forced to be a part of Islam should not be called a muslim. They have never used a single comment like, a person who is forced to the path of Islam is muslim. So naturally they never declare their opinions about the compulsion to be Islam. That’s why the invitation must always be optional. It is always called invitation, you are invited to Islam. The purposes of all those war are not for forcing people to be muslim. If that was the case, there wouldn’t be cizye (taxes of non-muslims in a muslim country). If that was the case then there won’t be a single non-muslim person on the grounds where muslims ruled over for all those centuries. But quite the opposite.

Ottoman had ruled the Balkans for over 350-400 years. But Balkans are still full of non-muslim individuals. The non-muslims which hadn’t been touched by Ottomans for almost 400 years; they are in control for only a century and yet, they have loathed Muslim. That’s something to pay attention.

The Islamic state in Andalus had ruled over 650- 700 years. But the christianism never siezed to exist, never rooted out. But after the failure of Muslims is 15th century in Andalus; not long after that, just after 100 years later there wasn’t a single muslim left in Spain.

That’s the difference. That’s why dear friends, when we say; La ikrahe fid Diyn there is no compulsion in religion, a person cannot be forced to be muslim; this sentence is commonly been misunderstood and misused.

Think about a person. A barber sign is hanged above him. You approach to him to get shaved and he replies, “Don’t force me, brother.” So what now, my appoach to you for shaving is a compulsion? You are the one who hanged that sign, is it wierd for me to ask you for a shave? Or is it just for asking a proof for your claims. What’s the compulsion for asking what you supposed to do? Or you wear a doctors coat and when I come to you and say; “Heal me.”, would you say; “Don’t force me, brother?” It’s ridiculous. “Force you, what are you talking about? If you are not a doctor, then take of that coat. Well if you are crook, then it’s another story.” That’s why if you say “I’m a muslim.”, you should act like a muslim.

Sure, there’s no compulsion in prays and other religious deeds. There should be no compulsion in worshipping. A person who is forced to execute his daily prays, cannot be given their rewards. Because the worshipping act is based on voluntary actions. It’s a matter of conscience. But the ground must be provided. This is the responsibility of an Islamic community. But asking a muslim to act like a muslim is something natural as asking a barber to act like one. If you are a muslim, then act like one. If not, don’t swank over it, take off that coat and put down that sign. At least you won’t play with other peoples hopes and intentions. Don’t play with their beliefs. That’s why these two things must be apart from each others.

kad tebeyyenerrushdu minel gayy Truth is seperated from wrong.

femen yekfur Bittağuti ve yu’min Billahi fekadistemseke Bil urvetil vuska, lenfisame leha Whoever rejects Taghut and shows faith in Allah; has grasped an absolute trustworthy hold. This is a translation of “Word of Witness”, dear friends. This whole verse is a translation for “Word of Belief” La ilahe Illallah is “The Word of Belief”. La ilahe here is denying Taghut and Illallah means believing Allah.

What is Taghut? If we take the Beydavi’s or Zemasheri’s description as a base, shortly everthing that prevents you from Allah’s way is a Taghut. Whether it’s alive or unliving, corporeal or demonic, spiritual or material, outside or within. Everything counts.

Actually idols are not Taghuts. Because Taghut is supposed to be something that prevents a person from Allah’s path at will. And since idols have no life and no will to begin with, they cannot block your paths. All idols are just mere tools in the nads of Taghuts. That’s why Taghuts are the ones who dominate the idols. They are the ones who benefit from them. People who start and sit on the throne of that idol trend.

That’s why whoever don’t deny Taghut, cannot show his faith to Allah. Because Taghut is the thing that puts you against Allah. As in Allah ordered something and Taghut ordered another. Allah banned something but Taghut made it free. Allah made something free but this time Taghut made it a taboo. That’s the definition of being a Taghut. So in that sense to be able to show faith to Allah, you should deny Taghut altogether. Or it won’t happen. You cannot say illallah without putting La ilahe word in front of it. They were doing this too, saying illallah but forgetting La ilahe. They were giving their faiths to Allah and other things besides Allah at the same time.

That’s why yu’min Billahi if he claims to have faith in Allah but yekfur Bittagut but still don’t rejects Taghut, that person doesn’t have faith to Allah. His faith is not admissible, it’s a rotten faith.

This verse is clear and open without needing and kind of translation. Be like this. Deny Taghut and show your faiths to Allah. Just like you say in “Word of Belief”. First comes La ilahe. First you should deny Taghut. Unless you resist the things which puts themselves against Allah, things which suits themselves the roles of gods, the people or thoughts who puts rules against Allah’s rules; basically if you don’t rejects the authorities of whom reject the Allah’s authority, your faith never works. If you can do that however, than you have managed to grasp a trustworthy, unbreakable ring.

vAllahu Semiy’un ‘Aliym; Allah is All-Hearing and All-Knowing about who really believed like this and who still have Taghut’s faith within their hearts.

257-) Allahu Veliyyulleziyne amenu yuhricuhum minez zulumati ilenNur* velleziyne keferu evliyauhumut tagutu yuhricunehum minen Nuri ilez zulumat* ulaike ashabun nar* hum fiyha halidun;

Allah is a friend (Waliyy) to the believers; He brings them out of darkness (ignorance of the reality) into Nur (seeing the reality with the light of knowledge). As for those who actively deny (the truth) their friend is Taghut (illusory ideas and forces) it brings them out of Nur into darkness. They are the people of fire (bound to suffer). They will reside therein (the condition of suffering) forever. (A.Hulusi)

Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the Taghut (evil) ones: from light they will lead them forth into the depths of darkness. They will be companions of the Fire, to dwell therein (for ever). (A.Yusuf Ali)

Allahu Veliyyulleziyne amenu Allah is the Protector of faiths and faithfuls. Or with words of common folks, famous beacon. Everyone has a beacon. It’s been like that throughout history. So this verse says, “If someone asks you who is your beacon, know that Allah is the friend of faithfuls.” yuhricuhum minez zulumati ilenNur That beacon must possess a feature, what is that? It saves people from tyranies and brings them to light against darkness.

Take notice that zulumat oppressions and tyranies are plural but Nur light is singular. Darkness cannot be singular because it has no source. Darkness is the definition of emptiness hence it has no source. But there are darknesses all over. So a person who can save himself or be saved from a darkness doesn’t necessarily find the light. He can fall into another darkness easily. Zulumat exist. It’s impossible to measure darkness with a single being. Darkness is the absense of light. It cannot be in existence on its own. So the superstitions is the darkness, they don’t exist. Because it’s the definition of non-existence.

Darkness is the emptiness. It’s virtual. Just like the modern life of these days. Empty. The absense of light is darkness. So if you pull back the light from one place, all you have left is an empty darkness.

Like I said the absense of light. So why is light singular then? Because it has a source. That source is singular. Naturally wherever the light exists, the darkness emerges. But if you see the light, you can search and find its source. It’s only natural.

velleziyne keferu evliyauhumut tagut The patrons of blasphemers are taghuts. I said before, everyone has a beacon. Everyone has a protector and a beacon. Qur’an also says this and adds, the beacons of blasphemers are taghuts.

yuhricunehum minen Nuri ilez zulumat They have their purposes and functions. What kind of functions? They prevent people to find the light. They direct them to darkness. From a darkness to another darkness. They show them pretty toys to attrack them. Because they have bat souls. Because of their natures just like bats, when they see the sun, their eyes become blind. They work at nights. Because they don’t want their crimes to be seen. They are dark-faced, dark-souled dark mens of a dark age. They are the children of darkness. The soldiers of satan. And naturally they call people to darkness. ulaike ashabun nar So they are the children of fire, they are the folks of fire. hum fiyha halidun; and they will stay there permanently.

258-) Elem tera ilelleziy hacce Ibrahiyme fiy Rabbihi en atahullahul mulk* iz kale Ibrahiymu Rabbiyelleziy yuhyiy ve yumiytu, kale ene uhyiy ve umiyt* kale Ibrahiymu feinnAllahe ye’tiy Bishemsi minel meshriki fe’ti Bi ha minel magribi febuhitelleziy kefer* vAllahu la yehdil kavmez zalimiyn;

Did you not see he who argued with Abraham about his Rabb because Allah gave him sovereignty? When Abraham said, “My Rabb is the giver of life and the taker of life” he said, “I can give and take life too.” When Abraham said, “Allah raises the sun from the east, go ahead and raise it from the west if you can,” the denier (concealer of the reality) was confounded! Allah will not guide (enable the realization of the reality to) the people of wrongdoing. (A.Hulusi)

Hast thou not turned thy vision to one who disputed with Abraham about his Lord, because Allah had granted him power? Abraham said: “My Lord is He Who Giveth life and death.” He said: “I give life and death”. Said Abraham: “But it is Allah that causeth the sun to rise from the east: Do thou then cause it to rise from the west.” Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust. (A.Yusuf Ali)

Elem tera ilelleziy hacce Ibrahiyme fiy Rabbihi en atahullahul mulk Did you not see he who argued with Abraham about his Rabb because Allah granted him power? Who was this man? You know, he was Nimrod. Just because Allah gave him power and sovereignty, he argued with Abraham about his Rabb? Qur’an says look at this man.

iz kale Ibrahiymu Back then Abraham said; Rabbiyelleziy yuhyiy ve yumiyt My Rabb is the Life-Giver and Life-Taker. kale ene uhyiy ve umiyt He then answered Abraham saying; “I also can kill and grant a persons life too. In fact according to historical records, he had called two inmates from dungeons. He had let one go free, and had another executed. He then said; “Just like then I can take and give life.”

kale Ibrahiym This time Abraham said; feinnAllahe ye’tiy Bishemsi minel meshriki fe’ti Bi ha minel magribi Allah raises the sun from the East, since you have claims of godhood, can you then cause it to rise from the West?”

febuhitelleziy kefer* the blasphemer was confounded. vAllahu la yehdil kavmez zalimiyn; Allah was talking about Nimrod but the speech is about to turn to the community. The society.

Why? The verse was about one person. Because no heretic can survive without a heretic group behind him. That’s why for every heretic, for every Nimrod, a group exists to make him Nimrod. They shall be with him. They are also Nimrods. Even if they have no such activities. If they stay quiet to Nimrod for his activities even contribute him, then their verdicts are the same as Nimrods. That’s why the verse ends with this sentence.

vAllahu la yehdil kavmez zalimiyn; Allah won’t give guidance to a community which stays on the way of evil-doings. They won’t let thim find the right path. Continues.

Like I said at the beginning of my lesson, almost all of the verses we read are about faith, faith to resurrection after death to another realm, faith which is the most important foundation of ethic behaviours. That’s why the speech always comes to that concept. There was a small incident told above about Abraham. And now another incident will be explained.

259-) Ev kelleziy merra ala karyetin ve hiye haviyetun ala ‘urushiha* kale enna yuhyiy hazihillahu ba’de mevtiha* feematehullahu miete ‘amin summe beaseh* kale kem lebist* kale lebistu yevmen ev ba’da yevm* kale bel lebiste miete amin fenzur ila taamike ve sherabike lem yetesenneh* venzur ila hımarike ve li nec’aleke ayeten lin Nasi venzur ilel izami keyfe nunshizuha summe neksuha lahma* felemma tebeyyene lehu kale a’lemu ennAllahe ala kulli shey’in Kadiyr;

(Did you not hear about the) one who passed by a town in which the buildings were in ruins and the people were dead, he thought, “How will Allah restore life here after this death?” Allah caused him to die at that instance and after a hundred years brought him back to life. “How long did you remain in that state?” He asked… The man answered, “One day or a part of it.” Allah said, “No, a hundred years have passed… Look at your food and your drink, they have not rotted, but look at your donkey (how it has rotted and only a pile of bones remain)! We made you a sign, an example for the people… Look at how We raise the bones and cover them with flesh.” When it became clear to him, he said, “I know with certainty that Allah is Qadir over all things!” (A.Hulusi)

Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: “Oh! how shall Allah bring it (ever) to life, after (this) its death?” But Allah caused him to die for a hundred years, then raised him up (again). He said: “How long didst thou tarry (thus)?” He said: (Perhaps) a day or part of a day.” He said: “Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: and that We may make of thee a sign unto the people. Look further at the bones, how We bring them together and clothe them with flesh.” When this was shown clearly to him, he said: “I know that Allah hath power over all things.” (A.Yusuf Ali)

Ev kelleziy merra ala karyetin ve hiye haviyetun ala ‘urushiha* kale enna yuhyiy hazihillahu ba’de mevtiha Didn’t you hear about the person who passed by a town in which the buildings were in ruins and the people were dead, he thought, “How will Allah restore life here after this death?” This is the entry of this verse. A person… His way came to a town. A town which all things were in ruins, destroyed. Naturally he said; “How can Allah restore life here after so many destructions?” Didn’t you hear about that person. The message turned to us with a form of question.

Kale enna yuhyiy hazihillahu ba’de mevtiha* feematehullahu miete ‘amin summe beasehu Representaion continues. Allah caused him to die at that instance and after a hundred years brought him back to life. kale kem lebist He was then asked. “How long did you stay dead?”

kale lebistu yevmen ev ba’da yevm He answered “One day, maybe less than a day.” Interesting example. Consider yourselves in that state. You are dead. You are in your grave and you are asked this question. As you see, the time concept is not as the same for a person in grave. Yes.

kale bel lebiste miete amin No, on the contrary, you had stayed in that state for 100 years. fenzur ila taamike ve sherabike lem yetesenneh Look at your food and your drink, they have not rotted, venzur ila himarik but look at your donkey now. ve li nec’aleke ayeten lin Nas We made you a sign, an example for the people venzur ilel izam and look at these bones. keyfe nunshizuha summe neksuha lahma how We bring them together and clothe them with flesh. Look at them and think. felemma tebeyyene lehu When all these are explained to him, he made a confession. kale a’lemu ennAllahe ala kulli shey’in Kadiyr; He said; “All right. I confess. I submit. I know that Allah has power over all things.

If you ask about the content of what this verse says, in truth we have no strong proofs or documents to explain such a thing. All translations which explain this phenomena with long incidents and stories are all based on Talmut, the source of Israelian mythology. And there is no real proof there either. That’s why I believe this incident explained here is a representation. As in telling us, “Put yourselves in that mans shoes. Allah was giving a lesson to the people of that era with that eras features. Supposedly you find a way; won’t you get the same answers if you raise a person from the dead who had passed 500 years ago?

Of course there are lots of proofs and documents that Rabb of All Worlds resurrections. It’s highly possible that the people of some other ages, maybe by myths and legends, maybe by some real events occured ver back then; might know exactly what this verse is explained.

260-) Ve iz kale Ibrahiymu Rabbi eriniy keyfe tuhyil mevta* kale evelem tu’min* kale bela ve lakin liyatmeinne kalbiy* kale fe huz erbeaten minet tayri fesurhunne ileyke summec’al ala kulli cebelin minhunne cuz’en summed’uhunne ye’tiyneke sa’ya* va’lem ennAllahe Aziyz’un Hakiym;

And recall when Abraham said, “My Rabb, show me how you give life to the dead”. His Rabb said, “Have you not believed?” (Abraham) said, “Yes, but for my heart to be satisfied (I want to witness it)…” “Take four types of birds and train them so they grow accustomed to you, then place each of them upon four different hilltops and call them to yourself. They will come running (flying) to you. Know that Allah is the Aziz, the Hakim.” (A.Hulusi)

Behold! Abraham said: “My Lord! Show me how Thou givest life to the dead.” He said: “Dost thou not then believe?” He said: “Yea! but to satisfy my own heart.” He said: “Take four birds; tie them (cut them into pieces); then put a portion of them on every hill and call to them: They will come to thee (flying) with speed. Then know that Allah is Exalted in Power, Wise.” (A.Yusuf Ali)

Ve iz kale And now for us, another incident has been told to us with a different style. It’s this. Ve iz kale Ibrahiymu Once Abraham said; Rabbi eriniy keyfe tuhyil mevta My Rabb! Show me how You give life to the dead.” He asked that. He was a curious prophet. He got curious and asked for this. Kale Allah answered; evelem tu’min Have you not believed?

Yes, look at this dialog. Look at the warm talks between Abraham and his Rabb. It’s filled with love and affection. Yes, Kale, Abraham answered; Bela No, my Rabb, quite the opposite I have belief. ve lakin liyatmeinne kalbiy but to satisfy my own heart.”. I want to see “aynel yakiyn” (Close-intimate state). I want to experience Hak-el yakiyn.

kale fe huz erbeaten minet tayri Allah answered. Then take four birds. fesurhunne ileyke train them so they grow accustomed to you. This is the exact meaning. Train them, nurture them to you. summec’al ala kulli cebelin minhunne cuz’en Then seperate them and put them on different hilltops or release them there. summed’uhunne and call them. ye’tiyneke sa’ya You will see their flights. They will come running (flying) to you.

va’lem ennAllahe If we remember how the previous verse ends; it was kale a’lemu ennAllahe And here, it is va’lem ennAllahe Aziyz’un Hakiym; Then know that Allah is Exalted in Power, Wise. Allah is beyond any doubts. Allah is Aziyz and Possessor of Wisdom.

In fact there’s a witty response here, it’s that. Abraham; what would be the harm to Allah if you to don’t believe? What if none of you don’t exist; do you think Allah will be less? Allah is Aziyz, and Allah doesn’t get that wisdom from you. And by believing Allah, you don’t add might to Allah. By believing Allah you, add might and wisdom tou your own existences. Because you get your might from Allah.

Va’lem ennAllahe Aziyz’un Hakiym; So know this Abraham; you asked this question with love and affection. And I showed you the path. Otherwise Allah doesn’t need you. You are a friend. A Halil. And the reason of your question is obvious but don’t forget this. Allah doesn’t need you to exist. And you don’t add things to Allah by believing. Hakiym;

So..! Why does Allah do that, why create all the universe, create all the people, create all blasphemers among people, create heathen, then sent them prophets; and the prophets Allah sent down ask questions in return? If you ask for a reason, know that there’s a wisdom. You will ask this question so that in future until the Judgement Day, some of true believers will have the same love inside their hearts and want to see the things they crave with their own eyes. This is Aynel Yakiyn feeling, so whenever this feeling appear in their hearts, they shouldn’t feel guilty. They shouldn’t ask themselves, “Do I have hesitation in my faith, do I have suspicions, why am I asking these questions; like how does Allah create, what is afterlife going to be like.” They shouldn’t blame themselves because of these questions. This is a celestial frame. You Abraham asked me this so that the future true believers will feel calm. They won’t feel suspicions for their faiths every time they have this feeling. This is the wisdom behind all these.

Also a moral lesson resides in this verse, dear friends. Many different translations have been made for this verse, some of them are intensely long and some of them are a bit stretched. I believe there’s a big moral lesson here without pulling the meanings to supernatural things.

If you wonder how Allah will raise the dead again, o human; then look at the things in existence and see how they are oriented. Like when Abraham educated the birds when he called them, they fly back to the being who educated them. There’s nothing to be surprised about. Allah educated all things in existence like that. All creations are Allah oriented. Because they have their lights from that source. So just like how Abraham called for his domesticated birds to himself and they came to him flying;when Allah, the Rabb of All Worlds will call the things in existence to Himself, they too will come back. So these little birds you educated, even they fly back to you; when Allah calls back the souls He educated, they shall fly back to Allah. There’s no surprise, no obscurity, no complication there. Very interesting moral lesson, don’t you think?

Actually there’s no need to show the situation in an unnatural state. The Rabb of All Worlds says to Abraham; “Just like these birds you educated fly to you when you call them, the souls and bodies Allah educated will return to Allah when He called them. There’s nothing to be surprised about.” This is a lesson and This moral lesson is a proof of resurrection after death, and by that the eternal justice will come to life. Because no eternal justice means no need for moral behaviours. The thing forces a person to behave morally is that one day his acts will be rewarded. It’s this belief that keep the good deeds going.

[Additional Info1 – After that affectionate call, Allah commanded to show that life is something to fly away, then take four birds, according to the story as the bond of elif-lam words, find peacock, hen, crow, pigeon or eagle. Turn them to you, educate them, bind them to yourself.

At stand of Hamze, Sad’in is read with kesre and in others with zamme. With zamme the word comes from “dan” and with kesre the word comes from “den”. Both have the same meaning of “imale” (educating, teaching to behave domestically) word. The reading with zamme is explained with “imale” (education) and the usage of kesre is explained as “cut down.” But the according to the following sentences of this verse the “imale” meaning is quite sufficent. Because imale word also comes wth the followup meanings of “adding to yourself, connection to yourself” meanings. “Turn them to you, bind them to your being, know them with their truths and recognize them. (M. Hamdi Yazır (Elmalili) – Hak dini kuran dili)]

[Additional Info: The Prophet Abraham The Resurrection of Birds

{Nimrod once asked Abraham;

“Have you ever seen the resurrection by giving souls or reaping be taking them.”

After that Abraham fell into silence and he was showed an occurance as lesson.

With the order Abraham took from The Rabb of All Worlds, he took one peacock, one crow, one pigeon and one hen. He cut them down and made them into pieces. Mixed them altogether and put them to four hilltops as four stack. Then called them. They fly back to him. } (Tafsir of Abu-suud) ]

Allah of All Worlds..!

This belief is the belief of Afterlife, dear friends. Hope that Allah will grant us to be among the wordshippers who believe the afterlife with degree of “yakiyn.”

“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.”

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Yazan: 26 Haziran 2015 in QUR'AN


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