Rabbenah fil hayr vahtim bil hayr. Dear fellows, today we will continue our Qur’an lessons with the 26th verse of Alu-Imran chapter.
26-) Kulillahumme malikel mulki tu’til mulke men teshau ve tenzi’ul mulke mimmen tesha’* ve tu’izzu men teshau ve tuzillu men tesha’* Bi yediKEl hayr* inneKE ala kulli shey’in Kadiyr;
Say, “Allah, the sovereign of all sovereignty… You give sovereignty to whom You will and You take sovereignty away from whom you will. You honor whom You will and You abase whom You will. In Your hand is all good. Certainly, you are Qadir over all things.” (A.Hulusi)
Say: “O Allah. Lord of Power (And Rule), Thou givest power to whom Thou pleasest, and Thou strippest off power from whom Thou pleasest: Thou enduest with honor whom Thou pleasest, and Thou bringest low whom Thou pleasest: In Thy hand is all good. Verily, over all things Thou hast power. (A.Yusuf Ali)
Kulillahumme malikel mulki tu’til mulke men teshau ve tenzi’ul mulke mimmen tesha Say, “Allah, the absolute sovereign. You give sovereignty to whom You will and You take sovereignty away from whom you will. ve tu’izzu men teshau ve tuzillu men tesha’ You honor, bless, give might to whom You will and You abase, crush whom You will. Bi yediKEl hayr In Your hand is all good. The greatest beauty, the goodness is all yours. All the good things we see inthe universe are from you. They are the reflection of your cemal feature, all these beauties. inneKE ala kulli shey’in Kadiyr; and without a doubt you have power over all things.
Dear friends, this verse points to Allah’s might, grandeur and power. It has a role of a bridge between the verses we processed before and the verses we will study. Because whatever you do, whatever you think you do, you are always under Allah’s intervention. When a man knows this fact, he becomes a worshipper. Denying the intervention of Allah over universe and materials is denying Allah altogether.
Thinking about a field without Allah’s intervention in life, finally leads you to deny Allah’s presense. That’s why if a person is faithful, he should confirm the absolute authority of Allah over all things at first. It’s mandatory to know and believe that Allah is Malik ul mulk; the absolute authority, the real owner of sovereignty, and from this power Allah gives to whom He will, Allah chooses the individuals to give power or to strip the power from.
At this point Allah’s choice of giving someone sovereignty, or giving him power, doesn’t mean sharing His absolute sovereignty. This only shows the intervention of Allah over everything on earth. And this verse explains this fact with the words of Qur’an. The entire lineage of humanity cannot even take a step without the intervention of Allah. The history of mankind is filled with the signs of Allah’s intervention. That’s why when you read history, read human, read the ages, read the past; you may see Allah’s interventions. You should read them as such. Not without the sight without Allah, with the eyes opened with Allah.
This also points to honoring and abasing at the same time. The rise and falls in the march of humanity both physically and spiritually. All the actions led by Allah are bound to a rule, a law, a tradition. Allah the actions of humanity, all the deeds and behaviours connected to humans, are from Allah’s intervention. But that doesn’t mean those actions are all from Allah without anything humans add. So what does that information give to us? It means that all the rises and falls of humanity are from peoples actions and behaviours and the results are from Allah the law-bringer. This fact is explained us here.
27-) Tulicul leyle fiynnehari ve tulicun nehara fiyl leyl* ve tuhricul hayye minel meyyiti ve tuhricul meyyite minel hayy* ve terzuku men teshau Bi gayri hisab;
“You turn the night into day and turn the day into night. You bring the living out of the dead and the dead out of the living. You give provision (life sustenance) to whom You will without account.” (A.Hulusi)
“Thou causest the night to gain on the day, and thou causest the day to gain on the night; Thou bringest the Living out of the Dead, and Thou bringest the Dead out of the Living; and Thou givest sustenance to whom Thou pleasest, without measure.” (A.Yusuf Ali)
Tulicul leyle fiynnehari and after making us realize the truth, the message continues by saying, there is nothing wrong about ups and downs in mankinds history; as in there is nothing unusual about dynamic destiny and we may see this fact by just looking at the static destiny of universe. Tulicul leyle fiynnehari You extend the night and shorten the day, ve tulicun nehara fiyl leyl You extend the day and shorten the night.
It is almost like explaining the superstitious by night and Hakk by day; evil with the metaphor of night and goodness with the day, grief with night and joy with day. You may increase the numbers of examples. But if you want to see Allah’s intervention directly, you should observe the 24 hours of the days you live through. O mankind, you too have nights and days like this. In your historical run, in your long story, there are some nights and some days you met. Nimrod was one of the nights name, Abraham was the day of that night. Pharaoh was the name of another night, Moses was the day. Abu Cehil was another name of a night, Muhammad is the name of the day following it.
It’s like that. The history of mankind is the journey of these two concepts side by side. You cannot see one without experiencing the other. You cannot see, realize the value of the day without tasting the bitterness of night. Allah pulls one from the other. A son like Abraham from an idolmaker named Azer. A herald like Jesus from the nights of Rome. A bright day named Moses from one of the darkest nights as pharaoh. From the darkest times of ignorance in Arabia, a sun is revealed as Muhammad. That’s how Allah pulls one from another. And yet, the opposite is also possible. A night named Kanan came from a day named Noah. It’s possible because one completes the other, one follows the other all the time.
ve tuhricul hayye minel meyyiti ve tuhricul meyyite minel hayy Again you bring the living out of the dead and the dead out of the living. Just like I said before. Look at the dried trees. Observe the forest in winter. That trees you see like they will never be revived turns into a colorful jungle like heaven when the season turns into spring and summer. That dried forest turns into a living paradise. This fact is also a message about how seasons are in the nature of life. The forest becomes a verse. The forest becomes a book which you read and take the warning.
Observe the 24 hours. In fact the entire 24 hour in a day is like the small version of the entire lineage of humanity. You see yourself within. Morning is the birth, noon is the maturity, afternoon is the old age and evening is the death. Your bed is like your tomb, your night is your long wait for the Judgement Day, and after all that your morning you experience your ba’su ba’del mevt. In 24 hours, you live a life time, you experience more than a life time. ve terzuku men teshau Bi gayri hisab; You give provision to whom You will without account.
It is understandable why a verse like this ends up with this sentence. Of course we know the provision we read here is nothing to eat or dring. The provision Allah gives us is one of the biggest provision, the life, the amount of our breaths. Life is one of the biggest blessings that Allah gives us. Our breaths are a blessing, the air we take in, the life as a whole is a provision. In that sense you can see that skies are also a blessing like the earth. Day is a blessing so is the night. You take the message when you choose to see. That’s why when you choose to look all these from that angle, you realize the provision we talk about is nothing like some foods and drinks but we should understand the concept with its fullest.
28-) La yettehizil mu’minunel kafiriyne evliyae min dunil mu’miniyn* ve men yef’al zalike feleyse minAllahi fiy shey’in illa en tetteku minhum tukaten, ve yuhazzirukumullahu nefsehu, ve ilAllahil masiyr;
Let not the believers abandon the believers and take the deniers of reality as their friends. Whoever does this severs his ties with Allah. This can only be done for protection. Allah warns you to be careful of Him. To Allah is your return! (A.Hulusi)
Let not the believers take for friends or helpers unbelievers rather than believers: if any do that, in nothing will there be help from Allah. except by way of precaution, that ye may guard yourselves from them. But Allah cautions you (to fear) Himself; for the final goal is to Allah. (A.Yusuf Ali)
La yettehizil mu’minunel kafiriyne evliyae min dunil mu’miniyn Believers shouldn’t abandon the believers and take the deniers as their friends. The friendship here in Qur’an comes with two meanings.
1-Political friendship. What I mean from political friendship is basically, benefits. A muslim cannot work with a non-muslim even if his interests clash with another muslims interests. Qur’an rejects that form of friendship. As in a true believer cannot work with a non-muslim for their benefit to bring down another muslim. This verse puts a restriction to this action first. If we look at the first background of its arrival time, we see the reason of it.
2-What this verse implies, like many other verses, the ethical friendship. It’s this. Accepting the other sides lifestyle in order to be honored by them or being counted as equal by them. Establishing a friendship bond with someone or people of some other belief system other than yours just because you crave their acceptance and you want to be honored by them. Accepting their ways in order to be liked by them, this is ethical friendship. This verse of Qur’an restricts this type of behaviour. The friendship Qur’an never restricts is the real, human relations. Qur’an never puts a rule or restriction about this type for some group or religion sact. A true believing muslim may continue to have relations with any and every person in humanic perspective. Qur’an hasn’t restricted a contact in this level with any other religion members. That’s why there is a verse in Qur’an about Abu-Talip; Rasulallah’s uncle and one of people he loved most.
Inneke la tehdiy men ahbebte ve lakinnAllahe yehdiy men yesha’.. Kasas/56
You cannot help the ones you love to find the true way, only Allah gives salvation to whom He loves. From this verse we understand that a true believer might love someone who is unable to find the true path. Even the prophet might love someone like that. And this verse accepts this fact from the beginning and say; “Even if you love them, delivering them to the true path is another thing. Salvation is another thing.”
ve men yef’al zalike so what happens if a muslim establishes an ethical or political relations with some non-muslim for his own benefit? The answer is this. ve men yef’al zalike whoever does this feleyse minAllahi fiy shey’in he severs his all ties with Allah.
A heavy statement. Severs his all ties, all bonds with Allah. His connection with Allah is cut, his relation with celestial is severed. Why? Because he shows disobedience to Allah’s orders. Because he becomes alienated to himself. And when someone becomes a stranger to himself, he becomes a stranger to Allah as well. Because he betrays his belief. Think about this from political angle. When his interests conflicts with another, he begins to serve his enemy to cover his interests. His interests conflicts with Islam’s interest, not just crosses, total confliction. And to avoid it, he begins to serve against Islam. To serve to another party which works against Islam is by all definition trying to harm Islam.
Ethical friendship also; abandoning your lifestyle and accepting another just to get some recognition and praise from other people. What does it say? Inferiority complex. Where does this inferiority complex come from? A persons becoming a stranger to himself? Why does a person becomes a stranger to himself? Because he hates himself.
What does this explain? The expression of hate for the truth.
What does this explain? In the end it drives a person to sell his own personality.
Yes, as you can see the breaking point, the final destination is a persons personality. That’s why there is a heavy statement here.
ve men yef’al zalike feleyse minAllahi fiy shey’in Whoever does this, he severs all his bonds with Allah. illa en tetteku minhum tukaten, except your actions for protection.
This “takiyye” word is also a big concept in Islamic law and it comes from this verse. Even there is another verse like this one in Qur’an talking about it, this verse is known as the verse of takiyye.
Of course this is a concept of an Islamic rule which people always use but never really understand. Takiyye isn’t something like hiding your identity and act with hypocracy. The message here is clear, what is it? “Except your actions for protection.” Takiyye is preventing any harm coming your way with the smootest way possible.
Actually this is the ideal explanation for takiyye. But other than this every sect studied this subject with all its depth and naturally reach to different views. The widest, most comfortable and free users of this action is the sect of Caferi. Even if their actions today doesn’t cover the historical practice of themselves, if we check the history we can say that Caferies have a wide practice area about the concept of takiyye. But Haniphs, Malikis, Shafies, Khambelies, Zhahiries and Ibadies and many other sect we cannot count here and some other Imams which haven’t people practice their visions today but there was before; they all put one rule of hiding yourself, hiding your beliefs in order to prevent a danger coming his way.
Danger of death, chastity, life and possession and organ losses. If a person faces any of these dangers, a person may hide his beliefs in order to prevent any danger coming his way just until the danger is gone.
ve yuhazzirukumullahu nefsehu, even the entire Islamic law handled and assess the situation, the base line in this takiyye, the principle that should be followed is this; the verse explains. ve yuhazzirukumullahu nefsehu, Allah warns you to be careful of Him. As in who your should really fear from, you should really be cautious to is Allah. While you doing all these and meet a situation of difficulty, and when you face this hardship, the one great door you should look for, you should count as the most important is Allah’s door. Don’t you ever forget that.
ve ilAllahil masiyr; Why? Because all roads lead to Allah, that why.
29-) Kul in tuhfu ma fiy sudurikum ev tubduhu ya’lemhullah* ve ya’lemu ma fiys Semavati ve ma fiyl Ard* vAllahu ala kulli shey’in Kadiyr;
Say, “Whether you conceal what is in your hearts or reveal it Allah (as its creator) knows it. He knows everything that is in the heavens and the earth (external and internal). Allah is Qadir over all things.” (A.Hulusi)
Say: “Whether ye hide what is in your hearts or reveal it, Allah knows it all: He knows what is in the heavens, and what is on earth. And Allah has power over all things. (A.Yusuf Ali)
Kul in tuhfu ma fiy sudurikum ev tubduhu ya’lemhullah Also again, why? Because “Say: “Whether you hide what is in your hearts or reveal it, Allah knows it all.” ve ya’lemu ma fiys Semavati ve ma fiyl Ard Allah knows what is in the heavens, and what is on earth.
We can take the meaning as this; Allah who knows everything in heavens and on earth, surely knows what you have in your hearts, whether you hide them or reveal them. He knows the forty sly foxes you let roam in your hearts alleys. He knows what you hide in the deepest room of your hearts.
If this faith is revived in you, this belief of Allah always watching me, if you realize that Allah is always with you and if you manage to turn this belief into a lifestyle, then you may really be free. You don’t be a slave to another person. You only fear Allah and nothing else. You don’t have thousands of false gods. Having fear from one and only Allah, prevents you to fear from anything else. You become free, you won’t bow down to anyone else. Because you bow down to Allah alone. If this belief system sets in you, you feel secure and free at the same time.
vAllahu ala kulli shey’in Kadiyr; Don’t you ever think otherwise, Allah has power over all things. Allah is Kadiyr. This, especially this verse points to one of the who foundation of ethical stand. What are these two foundation? Ethical attitude to Allah. A safe and sound Allah belief. There are two foundation for this stand.
1-A healthy Allah faith
2-Here it is at the next verse, a healthy afterlife faith.
30-) Yevme tecidu kullu nefsin ma amilet min hayrin muhdara* ve ma amilet min su’* teveddu lev enne beyneha ve beynehu emeden be’iyda* ve yuhazzirukumullahu nefseHU vAllahu Rauf’un Bil’ibad;
Each person will find before him everything he has done of good or evil on that day. He will wish there were a great distance between it and himself! Allah warns you to heed Him (for He will definitely make you experience the consequences of your actions). Allah is Ra’uf to his servants (from their essence). (A.Hulusi)
On the Day when every soul will be confronted with all the good it has done, and all the evil it has done, it will wish there were a great distance between it and its evil. But Allah cautions you (to fear) Him. And Allah is full of kindness to those that serve Him. (A.Yusuf Ali)
Yevme tecidu kullu nefsin ma amilet min hayrin muhdara* ve ma amilet min su’ On the Day when every soul will find all the good it has done, and all the evil it has done teveddu lev enne beyneha ve beynehu emeden be’iyda it will wish there were a great distance between it and its evil. Yes, that’s human for you.
Of course firstly, one must have faith to a day and its sure arrival. But even for a faithful soul, there’s a weakness like this one. Every soul wants to be far out from the Judgement Day. Because the account will be heavy. Being question for your every action is a heav business. A sweating, shameful enough to peel off the meat of your face kind of business. That’s why this verse points to the second foundation of moral posture. First one is faith to Allah and the second one is to have faith to afterlife. This is about the second one.
ve yuhazzirukumullahu nefse the same line comes here again. This is the best attitude for a person to take for a mistake like that. ve yuhazzirukumullahu nefse Say them, Allah warns your to be cautious for Him. As in, if you have feelings to be stay far away from the Judgement Day, if you still have that feeling deep inside of you; only with being cautious to Allah may help you defeat that feeling. You can only defeat that fear by developing your responsibilities to Allah and being cautious to Him with every action you take. But you shouldn’t forget this either.
HU vAllahu Rauf’un Bil’ibad; Allah is full of kindness to those that serve Him. You shouldn’t forget this. How far, you might ask?
One day, the prophet showed a woman to the people around him. This was the scenery people saw back then. A middle aged woman. A kid on her back, a child in her one hand and another one in her other hand. 3 children and she was begging to feed them. A person approached to her and gave the woman a date fruit. Woman took the fruit and splitted it to 3 bits. She gave two bits to the children around her and took the last one to her mouth, chew it and gave it to babies mouth by smaller pieces. Rasulallah showed this woman and said;
“You see this woman. The compassion of Allah for those who serve Him is much more that this mothers compassion to her children.” That is the level of compassion.
Qur’an passes on another topic from this point. A new one but not completely independent from the last. A topic which has connection with the verses above. You may ask how can we see the compassion of Allah, how can Allah shows His compassion to humanity? Ask for the compassion of Allah inside the mankinds journey. Ask and you shall recieve the answer. This is the answer of the signs for Allah’s compassion.
31-) Kul in kuntum tuhibbunAllahe fettebi’uniy yuhbibkumullahu ve yagfir lekum zunubekum* vAllahu Gafur’un Rahiym;
Say, “If you love Allah follow me so that Allah will love you and forgive your faults. Allah is the Ghafur, the Rahim.” (A.Hulusi)
Say: “If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful.” (A.Yusuf Ali)
Kul in kuntum tuhibbunAllahe fettebi’uniy yuhbibkumullahu Say, “If you do love Allah follow me so that Allah will love you.” What happens if Allah loves you? ve yagfir lekum zunubekum forgive you your sins. Yes. The prophet’s call. If you follow me, you pay the price of this love. Because this is the price. First you should love Allah. But just saying, “I do love Allah.” isn’t enough. There’s a price for this love. You should take this responsibility if you are sincere in your love. What is the price of loving Allah. Following the prophet He sent. This is your responsibility.
So. Ask this. We pay our prices. We do love Allah, we do follow His prophet. Does Allah love us after we do all these? Absolutely. Allah says this. Yes. All right. You ask again. We do love Allah and we do pay the price. And Allah will love us back. How can we understand that? Allah will give back to you not as a price but as a blessing. A close relation in the form of blessings.
What would Allah do first, forgive you. This is the best fruit of such a love, isn’t it. vAllahu Gafur’un Rahiym; For Allah is Oft-Forgiving, Most Merciful. Allah is the source of all mercy and forgiveness.
This verse talks about muhabbetullah. The close relation of Allah. From love, the seed of the life tree. The seed of the faith tree at some place. As in you might see in this verse that love becomes faith and faith turns into blessings.
How can love becomes faith. Just like this. How can water becomes the fruit after it runs from a trees root to its trunk and to its brunches, that’s how your love turns into Allah’s forgiveness, mercy and compassion. But the verse say this first. There’s a price for loving Allah and that price is to follow the prophet. You cannot love Allah without following the prophet.
32-) Kul etiy’ullahe verRasule, fein tevellev feinnAllahe la yuhibbul Kafiriyn;
Say, “Obey Allah and the Rasul!”… If they turn away, then indeed Allah does not like the deniers of reality. (A.Hulusi)
Say: “Obey Allah and His Messenger.”: But if they turn back, Allah loveth not those who reject Faith. (A.Yusuf Ali)
Kul etiy’ullahe verRasule, Say: “Obey Allah and His Messenger fein tevellev feinnAllahe la yuhibbul Kafiriyn If they turn away, then indeed Allah does not like the deniers of faith.
An intense expression. We are now facing a verse which puts disobeying Allah and Rasulallah as a blasphemy. It says, if you turn away your faces from Allah, Allah doesn’t like the deniers of faith. You might say you like Allah, you might say you believe but you say I don’t follow you. What kind of love this would be, I ask you.
You say you love Allah. Allah will ask, do you really love me? Yes. Then love this also. Because I love this. If you answer like, “I love you but I hate what you want me to.” This answer becomes a sign of your indecency, that your love isn’t true. That’ why this verse is the closing of the previous verse, 32 completes the 31 ve reveals the obedience to Allah and Rasul as the sign of love. And now it comes to another concept. How does Allah show compassion to humanity. The next 33rd verse is the explanation of that.
33-) InnAllahestafa Ademe ve Nuhan ve ale Ibrahiyme ve ale imrane alel alemiyn;
The truth is, Allah chose Adam, Noah, Abraham and his descendants, the family of Imran (in their time) over humans and purified them. (A.Hulusi)
Allah did choose Adam and Noah, the family of Abraham, and the family of Ìmrán above all people,- (A.Yusuf Ali)
InnAllahestafa Ademe ve Nuhan ve ale Ibrahiyme ve ale imrane alel alemiyn; Allah did choose Adam and Noah, the family of Abraham, and the family of Imran above the other humans in their era. Pulled them from other humans. Chose them and made them superior.
There are four elements here. Adam, Noah, Abraham’s family and Imran’s family. We take Adam as a specific name. Some may take it as the a general name, we leave that comment as a back up. If we take the name for a unique user, Adam and Noah are people and Abraham and Imran names are used to represent two distinct families. Four elements; two of them are individuals, two of them are families. Interestingly, this makes some calls in our minds.
What are those associations? It is like a summary for mankinds journey through history. Adam is the dawn of mankind. Noah is the morning. Abraham’s family represents the zeval, the moment when the sun is at the steepest point. Imran’s family is the noon time and by that timeline, Muhammad is the afternoon. The concept Vel asr, gains its meaning here. Swear to the afternoon. Innel insane lefi husr without a doubt the humanity is at loss, they are in frustration and defeat.
Yes, dear friends. Adam, Noah, Abraham’s family and Imran’s family. If we take them socialogically, Adam represents the childhood of humanity. Noah is the adolescency. Abraham represents the teenage years and Imran’s family is the young maturity. It’s like a short summary of humanities growing process. And this verse is like a door, opening for an incident which soon will be explained.
These people are chosen, it says, estafa, how can we understand this chosen. Allah chose these people. How had Allah chose Adam? Because choosing means seperating from others. So if Adam was among other people, then it’s fine. But Adam is the first of his kind, a prototype so to speak. So this chosing process isn’t something as a simple pick up among others. This choosing is something else entirely.
How then, this choice might be? This choice is like giving humanity the position of becoming the bearer of the trusted and turn them as the species blessed with the real mindful humanity. It points to the choice of being human. Adam the first of mankind. If we take the name as for one specific person of course. Noah is like a second ancestor for humanity. We might even say the ancestor of all prophets.
Abraham, which is known as the Ebul enbiya. The forefather of all prophets after him. And in both branches. Isaac from one branch which opens the way for sons of Israel and Ismael, the second branch which opens the way for Muhammad. So Abraham is the prophet as the Ebul Enbiya.
Among these names, first three of them had different and unique tests. Very interesting. How? First three of them were tested with blasphemy. Adam had tested with Cain’s blasphemy. Noah had tested with his son Kanaan and his wifes blasphemy. Abraham had tested with his fathers. It’s almost like the phrase; Allah revives the living from the dead. And the last two names of this verse, last two families. One had tested with negative, the fall in the close relatives, the fall of his father. and the second family, the family of Imran had tested with positive dimensions.
Again these two families also have a mutual ground too. Abraham’s family and Imran’s family. Remember Abraham’s family. A family which had tested with the sacrifice of Ismael. Yes. And Imran’s family dedicates Mary to Allah. It’s almost like a similarity. Now we will see this process of dedication.
What is the dedication process? Some may recall this concept from our book of “Story of Dedication.” It’s a book about the deep tafsir of 13 verses including this one. We studied the dedication process within three generation as a 11 stage and examined them with details. That’s why I don’t want to stay on those details because of the time limit. Then again I should mention about this dedication process with at least a small summary.
The reason why there is a dedication process mentioned here is not for Allah presents us a regular story throughout the history. Because Qur’an isn’t a history book. There is deep meaning in this incident of history we observe and it should carry a deep message above time. That meaning is something like this: “Look humanity, where you stuck, you get an example, you see an example. You should pass your obstacles with this example. See how Allah shows His intervention where humanity stuck at one point, so know that Allah may intervene the time you live in. But to get an intervention of Allah for your life, you should also realize and do your responsibilities. If you ask what you should do, what are your responsibilities, these verses will tell them to you.” Moving on.
34-) Zurriyyeten ba’duha min ba’d* vAllahu Semiy’un ‘Aliym;
Descendants from each other, as a single lineage… Allah is the Sami, the Aleem. (A.Hulusi)
Offspring, one of the other: And Allah heareth and knoweth all things. (A.Yusuf Ali)
Zurriyyeten ba’duha min ba’d* They are descendants from each other. What is that mean? This Adam, Abraham and family of Imran are from the same family line. But of course this line isn’t a blood line. It’s a family of that path. There is a descendant from blood and there is a descendant from the path. Otherwise you cannot show a single person who is not a descendant from Adam. It’s an obvious truth. Of course in some sentence where you count Adam, people should come from that bloodline as well. Then this verse should represent a deeper truth. There must be a deeper meaning about this sentence. A truth what should we realize, not something we already know. There is something else.
What is that, then? It’s this; the names counted here are the names of a process from a case where people carry the torch of the ones before him. They are a generation of path. vAllahu Semiy’un ‘Aliym; Allah hears all and knows all.
35-) Iz kaletimraetu imrane Rabbi inniy nezertu leKE ma fiy batniy muharreren fetekabbel minniy* inneKE entes Semiy’ul ‘Aliym;
Recall when Imran’s wife said, “My Rabb, I have unconditionally pledged the child in my womb to You; accept it from me. Certainly You are the Sami, the Aleem.” (A.Hulusi)
Behold! a wife of Ìmrán said: “O my Lord! I do dedicate into Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things.” (A.Yusuf Ali)
Iz kaletimraetu imrane Rabbi inniy nezertu leKE ma fiy batniy muharreren First of all why the last sentence of the previous verse ended with Semiy’un ‘Aliym; It’s almost like that sentence is the flag of the following verses. As in Allah heard these words too. Allah heard these words just like He heard that Imran womans calls. How does Allah hear? Qur’an gives us an example from history.
Iz kaletimraetu imrane the “iz” here represents the time. The time when that Imran woman sad this. In fact when the time adverb is used in arabic language, it requires an answer everytime. From that point of view the translator and the linguistic Ferra said; “The answer of this time adverb is the 33rd verse. How? Let’s give the full meaning and the see how the answer reveal itself.
Iz kaletimraetu imrane Rabbi inniy nezertu leKE ma fiy batniy muharreren fetekabbel minniy Imran’s woman said; “O Rabb I dedicate to you what is in my womb for you with my own free will. fetekabbel minniy Will you accept this from me?” More truly, if we go back to the time adverbs answer; When the Imran woman said she dedicate her unborn child, the baby in her womb for Allah with her free will. Allah then; InnAllahestafa Allah chose Imran’s family alel alemiyn; above the people of their age. This is the answer ad the meaning of it. As in a new process starts like this, like a sentence like this. A sentence of a woman starts an era and end another. A sentence which changes the destiny of earths history. So who is this woman? When did that happen and where?
We should look into the historical records, we should explain some historical fact from the translations so that the background of this event should be understood better. We are at the second half of the previous century BC. The place is Palastine. The city of Beyt-ul lahm as we know it in Palastine. That area. And a family in that area. Imran and his wife. The wifes name isn’t given, why? Because Qur’an doesn’t give unnecessary informations in order to keep the readers focus and to prevent them to lose their focus. It wants us to look at the things it reveals. Not this things behind. If it is indeed necessary to give the name, Qur’an would give it. But the name is irrevelant, it’s not necessary. But what is? The fact that she is a woman. Qur’an points to the fact that she is a woman. The wife of Imran is revealed with this aspect.
Why does Qur’an do this? Because it contains a message for all women. “O women, there’s a great opportunity for you. If you want to give something to Allah, this is a great opportunity, notice it and take this chance.” That’s why there is a family of two. And the leader of this family is Imran. Some may say that Imran is the father of Moses and Aaron and Imran is the father of these two prophets, but what we see here is another Imran from the same bloodline of the previous one. This Imran is someone who lives almost 1800 years after the times of Moses.
This Imran and his wife had a humble family and he was also a son of a prophet and he was a religion expert. He was a temple attendant. Also he was known with his honesty, integrity and takwa, his closeness with Allah. But they had one problem as a family, they had no child. They had a long marriage almost about to end but they were tested by Allah with absence on children.
According to historical events, we know the wife of Imran’s name is Hanne; with the old greek dialect or the pass between aramic and greek language; Anna. Since it passed the arabic language as Anne we prefer the call her with that name. Anne or Hanne; it doesn’t matter. One day Hanne was sitting under a tree and saw a bird carrying food in its beak to its baby. At that time something flows inside, a feeling. She raised her hands to her Rabb and said; “O Rabb, I wish to have a baby like this bird so that I can feed him like it too.”
So intense with that emotion, so dedicated from her heart; the pray passed the barrier of skies and reached the destination. This pray reached directly to its destination. Because it was a pray of honesty. After that she became pregnant. She was old, as was her husband. According to the stories that reached us, after the pregnancy, records shows the death news of her husband. The child, Mary; her destiny is almost the same as the Rasulallah. Her father passed away before the birth.
Anne wanted to thank Allah for giving her such a gift. It was a great blessing. A fruit, after all those years. And Allah accepted her request with just one sentence and gave her a great gift.
So she wished to offer her thanks to Allah but she hadn’t got anything. Or she had everything, doesn’t matter. Because if she had many things but offered her daughter as a thank; it’s a great sacrifice. If she hadn’t got anything, all she had her little daughter and offered her to Allah, still a great offering. Whatever perspective you choose to look, it’s a great sacrifice nonetheless. With that meaning she looked at her belly which hold her one and only child. At that second she used this sentence to show her gratitude to Allah. “O Rabb, I dedicated this child growing in me to you, with my free will, without being under any pressure.”
Muharreren what is the meaning of it muharreren, have two meanings.
1-I dedicated this to you unbound from my ego, my demons, my instincts and my seducing feelings.
Could it be easy? Think about the motherly instincts, could it be that easy? Giving up on your child, delivering her back to the door you take her. You give a piece of your heart, not some stuff from your belongings. It’s something so hard for ego, for instincts, for humans seductive feelings, for herself and yet she did it.
2-Second freedom is about the enviroment. Definitely not that easy. Doing it in an enviroment like that. After all those years Anne reached what she truly wants, think about the advices, thoughts she would get. Someone comes and says;
“Don’t be so rash, let her grow a while, raise her. Don’t you have something else to give Allah? You should have your happiness too.” Or some other might come and says;
“Dear, Allah blesses others with 3 children, 4 children or 5; let them give their one child. Why should you do it?” Or some other piece of advice.
“Does Allah need your child?” Examples might by replicated. But with all that pressure, she did this anyway.
Imran’s woman, why not by her name, why Imran’s woman, we mentioned this above because it holds a message for all woman, pointing her motherhood. fetekabbel minniy She dedicated. Of course there should be a proper way to dedicate something. She dedicated the one thing that she held dear. Not something from her stuff, something from her life she dedicated.
We may fall into the falsehood like this. Our ego might takes over and says; “If we commit something, we do it like this, we dedicate like a boss.” But she didn’t say that. What did she say then? “Will you accept this from me, my Allah?” She vailed and hesitated about if Allah would accept her dedication. “I wonder if my offering would be accepted by Allah. I wonder Allah accepts my gift.” That was her reason of panic. She didn’t fall into an ego trip and thought something like “I made my offering, it’s up to you to accept or deny it.” No. She vailed and humbly asked “Will you accept this gift from me, my Allah?” fetekabbel minniy..!
inneKE entes Semiy’ul ‘Aliym; Because my Allah, you are Semiy; you hear all things. You hear the screams coming from my heart and you are Aliym, you know everything; so you know my situation, my position. You know that I dedicated this baby to you with my most clean intentions. I don’t have a reason for negotiation, my Allah. That’s why; will you accept this gift from me? I didn’t do this just because to show off to other people. You know my intentions to their full depths.
36-) Felemma vedaatha kalet Rabbi inniy veda’tuha unsa* vAllahu a’lemu Bi ma vedaat* ve leysez zekeru kel unsa* ve inniy semmeytuha Meryeme ve inniy u’iyzuha BIKE ve zurriyyeteha minesheytanirraciym;
And when she delivered (the child who she thought would be a boy) she said, “My Rabb, I have delivered a girl.” Allah knew the female was not like the male (that a female could not perform in the same way as a male). “I have named her Mary. I seek protection from You for her and her lineage against the Satan, the expelled.” (A.Hulusi)
When she was delivered, she said: “O my Lord! Behold! I am delivered of a female child!”- and Allah knew best what she brought forth- “And no wise is the male like the female. I have named her Mary, and I commend her and her offspring to Thy protection from Satan, the Rejected.” (A.Yusuf Ali)
Felemma vedaatha kalet Rabbi inniy veda’tuha unsa Then she delivered her baby. Anne delivered her child and said; “O my Rabb, I have delivered a girl.” She was waiting for a boy, since those days only male children were dedicated to Allah’s temples and worshipping grounds. Only they were suitable for such sacrifice. Only boys were given to temples as a sacrifice and temples were raising them as Allah’s men, all scholars on the way of Allah. They were giving their lives and times to the cause of Allah.
That’s why she waited for a boy. Traditions were pushing her too. Because those days, patriarch traditions were in the lands, there was a roman culture. I remind you that they were in Palastine, which was ruled by Roman governors, under the rule of Rome, a country which invaded their culture, their lands and their hearts.
So in those lands, when Anne delivered her child and saw that she was a girl. She said; “O Rabb.” Ashamed like she was guilty, like she had a decision about the gender of her child. “I have delivered a girl.” she said.
vAllahu a’lemu Bi ma vedaat Right now the speech passes to Allah. As in the actor of the speech Allah already knew what she delivered. And continues. ve leysez zekeru kel unsa and Allah knew that a famale is not like a male. There is a meaning about this here. The meaning I choose to deliver. If the baby was a boy and not a girl like she wanted, there wouldn’t be a Mary, there wouldn’t be a mother of Jesus. How should she know, how could Anne knew better. That’s why she thought a boy would be better. But Allah knows the best. That’s why there is this sentence here. A comment under parantheses.
ve inniy semmeytuha Meryem and the speech goes back to Anne again; the sentence, the verse continues with her words; “I named her Mary.” ve inniy u’iyzuha BIKE ve zurriyyeteha minesheytanirraciym; Not only I just give her that name; “I have named her Mary. I seek protection from You for her and her lineage against the Satan, the expelled.” she said.
Here is a great advice. Anne shows us an examplary attitude. The mother of Mary, great Anne. What was she saying; how was this an example? Because she demonstrated that the education of a child starts in the womb and she seeked the way of educating her child by the smartest way possible, educating her with Allah. What can possible be better than education of Allah? The smartest path possible; isn’t that the best way, educating a child with Allah?
That’s why Anne, the mother of Mary, opened that door, pushed it wide open and delivered her to Allah. From the evil of Satan. Because that is an evil she cannot handle. If she gets hungry, she can be fed, if thirsty, she can be quenched. If she gets dirty, she can be cleaned. But what can possible be done to protect her from the evils of Satan? You can only deliver her to Allah. Anne was a mother so bright to know this fact. Not just thinking about the well-being of her child, she also thought the soul of her. That’s why she entrusted her childs souls to Allah, so to speak.
37-) Fetekabbeleha Rabbuha Bi kabulin hasenin ve enbeteha nebaten hasenen ve keffeleha Zekeriyya* kullema dehale aleyha Zekeriyyel mihrabe, vecede indeha rizka* kale ya Meryemu enna leki haza* kalet huve min indillah* innAllahe yerzuku men yeshau Bi gayri hisab;
So her Rabb accepted her with cordiality and raised her like a precious flower. He put her in Zachariah’s care. Every time Zachariah came to the temple he found her with new food. He asked her, “O Mary, where is this from?” Mary replied, “It is from Allah” (As a result of His grace it reached her through His servants). Indeed, Allah gives life sustenance (provision) to whom He wills, as He wills. (A.Hulusi)
Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (her) chamber to see her, He found her supplied with sustenance. He said: “O Mary! Whence (comes) this to you?” She said: “From Allah. for Allah provides sustenance to whom He pleases without measure.” (A.Yusuf Ali)
Fetekabbeleha Rabbuha Bi kabulin hasenin So; an offering presented with such a beautiful attitude, a sacrifice so sincere; how do you think Allah accepted this gift? This verse gives you the answer for your question. Her Rabb accepted it with graciously. Bi kabulin hasen a gracious accept. A beautiful accept.
How can an acceptance be bad? It might be something like this; think about yourself bringing a small gift to a great authority. If he says something like; “Yeah, yeah, OK. Drop it behind the door and leave.” This is a bad acceptance. Because he doesn’t need that gift already. The door you present your gift is a great door and he doesn’t need anything from you. He has many but he accepts anyway just that you don’t feel bad. He might shoo you with an egoist and arrogant attitude. “Leave it and go away.” He might even kick you out and take your gift to his lessers and say; “Get these things to some other poors.” Those are all bad acceptances.But how does Allah accept? With a gracious way. And what does Allah do if He accepts your offerings with grace?
ve enbeteha nebaten hasenen and raised her like a flower. A flower. ve keffeleha Zekeriyya When Allah raises a flower, He chooses a gardener, a guardian worthy of that flower. He chooses a prophet named Zachariah as her gardener. And that’s how Allah did it, gave Mary the prophet Zachariah as a guardian.
kullema dehale aleyha Zekeriyyel mihrabe, vecede indeha rizka Every time that he entered (her) chamber to see her, He found her supplied with sustenance. Her chamber was the mihrab; a small room on the high floors reached by a ladder, you might still see rooms like that in some temples today. It’s like a cell where people dedicate their entire lives for Allah and worshipping. So whenever Zachariah entered her chamber, He found her supplied with sustenance.
Kale He asked; ya Meryemu enna leki haza O Mary, where do these come from?
Kalet Mary answered huve min indillah Those are from my Allah.
innAllahe yerzuku men yeshau Bi gayri hisab; and she continued “for Allah provides sustenance to whom He pleases without measure.”
We don’t know what those sustenances were. There is no explanataion in Qur’an or any other reliable hadith about what were those or where they came from, even there are many unreliable rumors about them. That’s why we have no evidence about those sustenances are something supernatural or extraordinary. And what we read in other translations are not based on strong evidences but also unreliable stories as well. What’s why when we read about those sustenances, we should think about how Allah has treated a gift presented to Him; not about the nature of those sustenances Allah sent to Mary in that era. We may see the evidences backing or thoughts in history too.
In that era, there was a great famine on those lands. Everyone was dying of hunger. The historical events also shows us that the famine was so intense, Zachariah had no power to look after Mary. And through that times, Zachariah entrusted Mary to his uncles son Joseph. He wanted Joseph to take care of Mary for a while. Since his financials were better at that time.
Because of famine, there were lots of mass deaths were happening in the area. But Mary was never be hungry. That’s why whenever Zachariah came to see Mary to check up on her, he saw foods near her, even there were no people have food in that famine times.
The message of this verse is about that. Allah looks after the things He has been gifted with. Allah looks after the offerings He has recieved.
38-) Hunalike de’a Zekeriyya Rabbehu, kale Rabbi heb liy min ledunKE zurriyyeten tayyibeten, inneKE Semiy’ud du’a’;
Thereupon Zachariah prayed to his Rabb, “My Rabb, grant me from Your ladun (the potential of the Names comprising my essence) a pure offspring. You are certainly the hearer of my prayer (perceiver of my introspection). (A.Hulusi)
There did Zakariya pray to his Lord, saying: “O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!” (A.Yusuf Ali)
Hunalike de’a Zekeriyya Here, the situation changes and the topic passes to another one. But it’s still interesting that it passes from Mary to Zachariah. I will explain the irony in a bit. Let’s continue.
Hunalike de’a Zekeriyya At the same point, at the same time Zachariah prayed to his Rabb. Why? Because Zachariah also had no child. Zachariah is a relative of Mary. According to the historical records with certain details; Mary’s mother and Zachariach’s wife are sisters. That’s why he is Mary’s aunt’s husband. There might be another relations but it is certain that Zachariah and Mary are related. And Zachariah had no child.
And when Zachariah saw the blessing Allah bestowed upon Mary, he opened his hands to pray for his Rabb with that feeling deep from his heart and he said; kale Rabbi heb liy min ledunKE zurriyyeten tayyibeten, inneKE Semiy’ud du’a’; “O Rabb, grant me a generation from your floor, grant unto me a progeny that is pure.” Almost like Mary when he saw her situation inneKE Semiy’ud du’a’ for You are the one who hear all prayers!”
39-) FenadethulMelaiketu ve huve kaimun yusalliy fiyl mihrabi, ennAllahe yubeshiruke Bi Yahya musaddikan Bi Kelimetin minAllahi ve seyyiden ve hasuran ve Nebiyyen minassalihiyn;
So when in the temple he was in a state of introspection with his Rabb, the angels said to him, “Allah gives you tidings of John, confirming a word (B-kalimah) from Allah (Jesus, the word of Allah, the manifestation of specific forces) and sayyid (the master/chief of forces) and chaste (in control of his ego), a righteous Nabi (living the Truth in his essence). (A.Hulusi)
While he was standing in prayer in the chamber, the angels called unto him: “Allah doth give thee glad tidings of Yahyá, (John)witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a prophet,- of the (goodly) company of the righteous.” (A.Yusuf Ali)
FenadethulMelaiketu What a sincere pray he had done, hulMelaike represents both time and space. It means, at the time, at that area. As in, when he saw Mary had been watched and guarded by Allah like that, a feeling surrounds him and right at that moment he made a prayer and also at that moment his prays were answered. An answer came to his call, his invitation.
FenadethulMelaiketu ve huve kaimun yusalliy fiyl mihrabi, While he was standing in prayer, standing for introspection in the chamber, angels called unto him ennAllahe yubeshiruke Bi Yahya “Allah has give you good tidings of John.” musaddikan Bi Kelimetin minAllahi witnessing the truth of a Word from Allah ve seyyiden ve hasuran ve Nebiyyen minassalihiyn; and he will be noble, chaste, and a prophet,- of the goodly company of the righteous. As in what you are hailed with good tidings of a boy much higher that you expected.
As you know John, also known as Prophet John. The one we see as “John the Baptist” in Bible. As a deep note, we also see Mary’s fathers name as Amran in Bible too.
40-) Kale Rabbi enna yekunu liy gulamun ve kad beleganiyel kiberu vemraetiy akir* kale kezalikAllahu yef’alu ma yesha’;
He said, “My Rabb, how can I have a son! I have reached old age and my wife is barren!” He said, “That may be (your case)… But Allah does as He wills!” (A.Hulusi)
He said: “O my Lord! How shall I have a son, seeing I am very old, and my wife is barren?” “Thus,” was the answer, “Doth Allah accomplish what He willeth.” (A.Yusuf Ali)
Kale Zachariah asked; Rabbi enna yekunu liy gulamun “My Rabb, how can I have a child, how can I have a son?”
Now we should ask this question, shouldn’t we? Back then weren’t you the one who want a child? Than why do you ask now how can you have one? There is a difference, and that difference is this. Back then he had made that pray with love, now he ask this question with mind. The previous words had come from love. Now they come from logic. His perception was in faith now he turns to logic. That’s the dimensions of the difference between faith perspective and logic perspective. When his sight was with faith he raised is hands to his Rabb. If he had looked at the situation with logic, he couldn’t do that. He did pray because he thought with love, he felt the love. John was a present for his love. But now he turns to logic.
People come back and forth like a pendulum between love and logic. The real deal is to balance them. Combine them. Making a connection between them. Doesn’t mind a connection already? Yes. That’s why now he turns back from loves world to body’s world. He comes from hearts eternal horizons to materials limited world and asks. He asked “How can I have a son?”
ve kad beleganiyel kiberu vemraetiy akir* I have reached old age and my wife is barren! How then I can have a son?” kale kezalik I don’t say Allah answered because lots of translator explained this kale with Allah’s answer, we just use FenadethulMelaike expression. That’s why I believe the kale here goes to angels. So angels answered kezalikAllah I’m giving the meaning according to Zemahsheri’s choice; “That’s how Allah is.” Zemahsheri saw this sentence as a name sentence and combined them. “That’s how Allah is.” yef’alu ma yesha’; Allah does as He wills! Allah is like that. If Allah wills something, it comes to life, simple is that.
41-) Kale Rabbic’al liy ayeten, kale ayetuke ella tukellimen Nase selasete eyyamin illa ramzen, vezkur Rabbeke kesiyran ve sebbih Bil ashiyyi vel ibkar;
He (Zachariah) said, “My Rabb, grant me a sign”. He said, “Your sign is that you will not be able to speak to people for three days except by gestures; so remember your Rabb much and experience the greatness of His glory in the morning and the evening.” (A.Hulusi)
He said: “O my Lord! Give me a Sign!” “Thy Sign,” was the answer, “Shall be that thou shalt speak to no man for three days but with signals. Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morning.” (A.Yusuf Ali)
Kale Rabbic’al liy ayeten The world of mind, the world of logic continues for Zachariah. His heart hadn’t settled yet. His logic was still rioting. Now he wanted proof. He said; Kale Rabbic’al liy ayeten “My Rabb, show me a sign.” kale ayetuke ella tukellimen Nase selasete eyyamin illa ramzen The kale here also refers to angels. Because the Rabb of all worlds was delivering His messages via angels. “Your sign is that you will not be able to speak to people for three days except by gestures.” Unable to speak and communicate only with signs. This action is called the silence fasting. It has another name as “Zachariah’s fasting.”
vezkur Rabbeke kesiyran ve sebbih Bil ashiyyi vel ibkar While in that time period, celebrate the praises of your Rabb again and again, and glorify Him in the evening and in the morning. Two distinct orders within the same sentence. Praise and glorify. Zikhr and tespih. This is the evidence of the different natures of zhikr and tespih. Because; Ihtilaf-ul Esma Yadullu ala ihtilaf-ul mana different names means different meanings. So if these two concepts come seperately in a sentence, that means zhikr isn’t tespih and tespih isn’t zhikr. Then zhikr here means focus on Allah, worry about Allah only. And tespih here means carry Allah on your tongue. Mention Allah always with every piece you got, including your tongue.
42-) Ve iz kaletil Melaiketu ya Meryemu innAllahestafaki ve tahhereki vastafaki ala nisail alemiyn;
And recall when the angels said to Mary, “O Mary, indeed Allah has purified (enabled you to experience your essence) and chosen you. He cleansed you (from the filth of duality) and chose you above all the women in the world (of your time)!” (A.Hulusi)
Behold! the angels said: “O Mary! Allah hath chosen thee and purified thee- chosen thee above the women of all nations. (A.Yusuf Ali)
Ve iz kaletil Melaiketu The current is cut again and another topic comes back. It almost readies us to a comparison. Look, this was the Zachariah’s condition, now let’s see Mary’s condition and changes the set. Ve iz kaletil Melaiketu ya Meryemu innAllahestafaki ve tahhereki vastafaki ala nisail alemiyn; And recall when the angels said to Mary, “O Mary, indeed Allah has chosen you. Allah has purified you and chose you above all the women in the world. As in Allah chose you above all women of your era, your time, your age you live in.
43-) Ya Meryemuknutiy li Rabbiki vescudiy verke’iy ma’ar raki’iyn;
“O Mary, be obedient to your Rabb (live in awe), prostrate (experience your inexistence in the sight of Allah’s existence) and bow with those who bow (feel and acknowledge the Names that are manifest in your being).” (A.Hulusi)
“O Mary! worship thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down.” (A.Yusuf Ali)
Ya Meryemuknutiy li Rabbiki vescudiy verke’iy ma’ar raki’iyn “O Mary; worship your Rabb devoutly: Prostrate yourself, and bow down with those who bow down.” Why? Because your body will be the topic of a holy birth. You should be ready for it. You will carry a good herald in the future. You should build a spiritual preparation for it. You should be stocking patience, resistance. You should stock faith because you will feel great pain. You will be the target of them. Because you will be a mother to an incredible birth. That’s why you should prepare yourself for that event, event that will be the turning point of the human history. So prepare yourself to that amazing event by worshipping your Rabb devoutly, prostrate and bow down with those who bow down.
44-) Zalike min enbail gaybi nuhiyhi ileyk* ve ma kunte ledeyhim iz yulkune aklamehum eyyuhum yekfulu Meryem* ve ma kunte ledeyhim iz yahtesimun;
This knowledge is what we reveal of the unknown to you. And you were not with them when they drew lots as to which of them should be Mary’s guardian. And you were not there when they were disputing with one another (regarding this). (A.Hulusi)
This is part of the tidings of the things unseen, which We reveal unto thee (O Messenger.) by inspiration: Thou wast not with them when they cast lots with pens (or arrows), as to which of them should be charged with the care of Mary: Nor wast thou with them when they disputed (the point). (A.Yusuf Ali)
Zalike min enbail gaybi nuhiyhi ileyk Right at this moment Qur’an carries the story to the reality of time and informs the reader by quoting. Qur’an says here; This is the knowledge we have given to you, knowledge that cannot be reached by humans mind without having the unknown. Because these informations, details of some of the things that had happened are not written in Bible. They are nowhere to be found. That’s why these information can only be coming from Allah to humanity.
ve ma kunte ledeyhim iz yulkune aklamehum eyyuhum yekfulu Meryem You were not with them when they drew lots as to which of them should be Mary’s guardian. They did draw lots. When Anne had brought Mary to the temple, when she had presented her offering; the attendants of temple, the monks must decided about her guardian. Because they had a great respect for Imran, the husband of Anne. That’s why they were in a race for taking care of the amazing child, the old Imran’s daughter. They drew lots and the lot came to Zachariah. This is the news about that event. ve ma kunte ledeyhim iz yahtesimun And you were not there when they were disputing with one another about who should take her, who should raise her.
45-) Iz kaletil Melaiketu ya Meryemu innAllahe yubeshiruki Bi Kelimetin minHU, ismuhul Mesiyhu ‘Iysebnu Meryeme veciyhen fid dunya vel ahireti ve minel mukarrebiyn;
When the angels said to Mary, “Allah gives tidings of a word from Him (B-kalimah; a servant to manifest His attributes) His name is the Messiah, Jesus, son of Mary. He is honored in this world (exalted in dignity) and the eternal life to come and is of the muqarriboon (lives in a state of qurbiyyah [manifests Names that are very specific to Allah due to his state of closeness] and an instrument for miracles).” (A.Hulusi)
Behold! the angels said: “O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honor in this world and the Hereafter and of (the company of) those nearest to Allah.” (A.Yusuf Ali)
Iz kaletil Melaiketu ya Meryemu innAllahe yubeshiruki Bi Kelimetin minHU, ismuhul Mesiyhu ‘Iysebnu Meryeme Again angels said; “O Mary; Allah gives you the glad tidings of a word from Him.” What is this word? Why here Jesus is called a word? The meaning of it is this. Everything touch a person and leave a feeling by eyes, ears or any other senses and changes his perception is called a word. This “word” word may be famous for just audible uses but every single thing manages to leave a mark in heart or percieve by eyes is also called a word.
Even Gavl in Qur’an means speech. Gale equals to speech. And word is a speech too. But if you ask what is the difference between these two; Ibn Cinni published this difference in his book el-Hasa’is. He took the “Ga” “Ve” and “Le” roots and made six different combinations with these three letters. By the end of the process all words reached the same conclusion. Subtle and speeches which cannot reach the human mind.
But the word Kale comes from the root of hurting. Also have 6 different combinations; ke-le-me, me-le-ke, le-ke-me, me-ke-le and two others. One of them isn’t used, in the category of muhmel but the other five of them have the same common meaning in them. Sharp and strong. Truth that can shake a human. That’s why the word. As in whatever the Qur’an means to us, the body of Jesus has the same effect. The reaching point of Jesus in Islam (or Muhammed Law in that sense) is Qur’an. Not Bible. Bible isn’t the match of Jesus in Qur’an’s law. What is it then? The Prophet Jesus himself. He is like a single word that carries the entire law. He is like a word came down like Qur’an.
Iz kaletil Melaiketu ya Meryemu innAllahe yubeshiruki Bi Kelimetin minHU Angels said; “O Mary; Allah gives you the glad tidings of a word from Him.” ismuhul Mesiyhu ‘Iysebnu Meryeme His name is Messiah. The Jesus Messiah, son of Mary. Messiah means this; there was a tradition for old kings back then, old kings were covered in oil when they were about to get the throne. When a new king was about to take the crown, he was oiled. Baptism came from that tradition is a sense. Why? ‘Iysebnu Meryem Because it came as a response to a patriachal culture, a man centered tradition; a prophet which is called and mentioned with the name of her mother. Jesus, son of Mary. In that moment, Allah opposed a patriarchal culture like that.
veciyhen fid dunya vel ahireti ve minel mukarrebiyn; “His name will be held in honor in this world and the Hereafter and of those nearest to Allah.” Veciyhen a honorable person And he will be close to Allah both in this world and the afterlife. Those words are for the prophet Jesus.
46-) Ve yukellimun Nase fiyl mehdi ve kehlen ve mines salihiyn;
“He will speak to the people in the cradle and in maturity. He is of the righteous.” (A.Hulusi)
“He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous.” (A.Yusuf Ali)
Ve yukellimun Nase fiyl mehdi ve kehlen ve mines salihiyn; He will speak to the people in the cradle and in maturity. Of course, this is the sign of Jesus, explaining the truth in very young age like a fully grown man. This verse wants us to take notice of it.
47-) Kalet Rabbi enna yekunu liy veledun ve lem yemsesniy besher* kale kezalikillahu yahluku ma yesha’* iza kada emren feinnema yekulu lehu kun feyekun;
(Mary) asked, “My Rabb, how can I have a child when no man has touched me?” He said, “Just like that! Allah creates what He wills! When He decrees a matter, He only says ‘BE’ and it is.” (A.Hulusi)
She said: “O my Lord! How shall I have a son when no man hath touched me?” He said: “Even so; Allah createth what He willeth: When He hath decreed a plan, He but saith to it, ‘Be,’ and it is!” (A.Yusuf Ali)
Kalet Rabbi enna yekunu liy veledun She’s asking like Zachariah did. She asked; “My Rabb. How can I have a child?” ve lem yemsesniy besher* “Not a man has touched me.” kale kezalikillahu Allah is like that. yahluku ma yesha’*Allah creates what He wills. iza kada emren feinnema yekulu lehu kun feyekun; When Allah decrees a matter, he says “Be” and it is.
48-) Ve yuallimuhul Kitabe vel Hikmete vet Tevrate vel Inciyl;
He will teach (program – embed into existence) the Book (the knowledge of reality), Wisdom (the operation mechanism of the system and order formed by the Names of Allah in the worlds), the Torah (revelation – the knowledge revealed to Moses) and the Bible (the reality revealed as good news). (A.Hulusi)
“And Allah will teach him the Book and Wisdom, the Torah and the Gospel,” (A.Yusuf Ali)
Ve yuallimuhul Kitabe And the speech turns again. Making a small notice of Allah’s creating process, the speech comes back to the real message. Ve yuallimuhul Kitabe And Allah will teach him the Book. Not just the Book. vel Hikmete And Allah will teach him the Wisdom. Allah will teach him how to turn this knowledge into life. vet Tevrate vel İnciyl; Allah will also teach him the Tora and the Gospel.
49-) Ve Rasulen ila beni israiyle enniy kad ci’tukum Bi ayetin min Rabbikum, enniy ahluku lekum minet tiyni kehey’etit tayri feenfuhu fiyhi feyekunu tayran Bi iznillah* ve ubriul ekmehe vel ebrasa ve uhyil mevta Bi iznillah* ve unebbiukum Bi ma te’kulune ve ma teddehirune fiy buyutikum* inne fiy zalike le ayeten lekum in kuntum mu’miniyn;
And He will send him as a Rasul to the children of Israel. (He) will say, “Indeed I have come to you from your Rabb bearing His signs in my essence. I will create out of clay a form of a bird for you and breathe into it (activate the forces of the Names within it) and it will become a bird with the permission of Allah (B-iznillah; with the will of Allah’s Names to manifest in that particular form). I heal the blind and the leper, and give life to the dead with the permission of Allah (B-iznillah; in congruity with the forces of the Names comprising their essence). I also inform you (as Allah informs me) of what you eat and store in your houses. There is (an important) sign in this (regarding the power of your Rabb) for you, if you believe. (A.Hulusi)
“And (appoint him) as a messenger to the Children of Israel, (with this message): “‘I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah’s leave: And I heal those born blind, and the lepers, and I bring the dead into life, by Allah’s leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe; (A.Yusuf Ali)
Ve Rasulen ila beni israiyle enniy kad ci’tukum Bi ayetin min Rabbikum, Again Allah will appoint him as a messenger to the Children of Israel, enniy Like this. kad ci’tukum Bi ayetin min Rabbikum, “I bring you a message from your Rabb.” he will say.enniy ahluku lekum minet tiyni Out of clay, I will make you a figure of a bird. kehey’etit tayri feenfuhu fiyhi and I will breathe to it. feyekunu tayran Bi iznillah* And with Allah’s permission, it becomes a real bird. ve ubriul ekmehe vel ebrasa I have healed blinds and lepers ve uhyil mevta Bi iznillah* With Allah’s permission I have brought dead back to life. ve unebbiukum Bi ma te’kulune ve ma teddehirune With the things you stocked in your houses fiy buyutikum* What you eat and stocked in your houses, I declare them to you. inne fiy zalike le ayeten lekum in kuntum mu’miniyn; Surely therein is a Sign for you if you really believe;
He said this. With all the things we read, it’s possible to take them both literally and figuratively. If we take the making bird as literal, it means it is a miracle given to Jesus. But if we take it as figuratively; there are many uses of the word tayr (bird) in Qur’an. And most of them as different meanings. For example in the Nisa Chapter many verses included this word have the meaning of destiny.
Also several verses like this one, comes with the meanings of luck, fortune and destiny; 4-5 spots in Qur’an. Two possible meanings come out in that sense. “Within your destinies, I will change the course of history.” and “I am a great fortune in your lives.” Both meanings are possible and meaningful.
[Additional Info: Allah had showed His strenght of creating human from clay and breathing his soul via His worshipper and prophet Jesus; by showing them entirely without nothing hold back; the sons of Israel still didn’t show faith and claim that all of the miracles as magic. Even a situation uncomprehensable like a miracle should be chosen to call magic; it’s highly obvious that the entire happening happened literally and in that sense shouldn’t be taken as figuratively.
Back in the days the eyes which had seen the situation called the entire thing a magic trick; todays reader of the same verses couldn’t keep themselves to call it never happened and must be taken figuratively. Qur’an doesn’t need some rental methods to describe what really happened and if we want to understand this book with our best, we should take the resurrection incident made by Jesus as literal just like the creation of Adam. ALLAH CC. KNOWS THE VERY BEST. (Ismail Hakki) ]
But here we should talk about a truth like this, Zachariah had asked for a sign. Mary didn’t. This is the difference of Mary’s submission. Because if you submit yourself to Allah completely, then you only raise your hands for this truth and say; “If it is, so it shall be, O Rabb.” In that sense, I only wish for us to have a sincere submission like Mary’s submission.
“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”.