Dear mutual friends on Qur’an. In our last session, we had studied the 80th verse. Now we will continue on the 81st verse of Alu-Imran.
81-) Ve iz ahazAllahu miysakan Nebiyyiyne lema ateytukum min Kitabin ve Hikmetin summe caekum Rasulun musaddikun lima maakum letu’minunne Bihi ve letensurunnehu, kale eakrertum ve ehaztum ala zalikum isriy* kalu akrerna* kale feshhedu ve ene maakum mineshahidiyn;
And recall when Allah took the covenant of the Nabis, “I have given you from the knowledge of reality and Wisdom, from now on when a Rasul comes to you confirming what is with you, you shall believe in him completely and help him. Have you accepted and taken My heavy load upon yourselves?” They said, “We have accepted!” “Bear witness, as I too bear witness as your essential reality.”
Behold! Allah took the covenant of the prophets, saying: “I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help.” Allah said: “Do ye agree, and take this my Covenant as binding on you?” They said: “We agree.” He said: “Then bear witness, and I am with you among the witnesses.”
Ve iz ahazAllahu miysakan Nebiyyiyn When Allah took the covenant of the prophets. This spot needs some explanation. Those promises, those covenants; were they taken by the prophets personally or the by the communities they were sent to via the prophets. If we look at the translations, we may see different variations, different meanings and naturally different stories which back these meanings. But if we see the content of the previous verses, we see that the topic is still on the people of the book. So the covenant here must be the promise taken from the communities via the prophets, more specifically the promise of the people of the book taken via the prophets, not the promises of the prophets themselves.
What promise did Allah take from them? lema ateytukum min Kitabin ve Hikmetin when I gave you a share from the book and wisdom. sümme caekum Rasulun musaddikun lima maakum and after that, when I sent you a prophet which verifies, confirms the truths in your hands letu’minunne Bihi ve letensurunneh I took your promise from the prophets that you would definitely support them and show them your faiths to Allah. The pronouns in these sentences point to my explanation choice.
The verse which starts with the words, “Allah took promises from the prophets.” continues by saying; “when there is a prophet sent to you who supports the truths you already have, who supports the previous prophets you already followed. You. We understand from this “you”, these words are for Jews, especially the Jews of Madina.
Allah had taken their promises, their covenants. When a prophet comes supporting the truths of the verses in their hands, they should support him.
And Allah asked again; kale eakrertum ve ehaztum ala zalikum isriy “Do you agree, and take this my covenant as binding on you?” Kalu They answered akrerna “We accept.” Kale Again Allah said feshhedu ve ene maakum mineshahidiyn; “Bear witness, as I too bear witness among you.”
At this point a historical fact is told by Qur’ans speech with a different style. This style is a part allegory, a part metaphor and a part message. But beyond that an open truth is revealed here. That truth is all the revelations Allah sent down through the mankinds journey, all the messages which prophets informed us are a common message. And this message is confirmed by all prophets. As in every new prophet came by accepting and confirming the previous messages and previous prophets. Every prophet came to his community by doing that. Including the prophet Muhammad who confirms the previous celestial messages like the previous prophets did. He accepted and confirmed all the previous prophets.
So despite the attitude of Rasulallah and the behaviour confirming the celestial way, despite the fact that Rasulallah had confirmed all the previous messages, the Jews of Madina still rebelled against him. They refused him and refused the message he brought.
Qur’an solves the sociopsychological disease over the foundation of this denial. It wants us to take notice and shows the ways of this social ungratefulness. How it can be taken from history and how it can be seen even today. Because it’s possible to see this ungratefulness these days. This attitude is still alive today against Qur’an and Qur’ans messages. As in today there is a community of the people of the book which turns against Qur’an. They show the same reaction of the Jews which rejected the Qur’an back in the arrival days. It’s highly possible to see the same reactions in a society which call themselves Muslim. Interesting isn’t it; the history repeats itself, with all the diseases.
82-) Femen tevella ba’de zalike feulaike humul fasikun;
Whoever turns away (from this word), they are the corrupted ones (those whose beliefs are corrupt).
If any turn back after this, they are perverted transgressors.
Femen tevella ba’de zalike feulaike humul fasikun whoever turns back after this, after accepting the celestial message, feulaike humul fasikun they are the corrupted ones, who go astray.
The people of the book had betrayed this covenant. They had betrayed the promise, the contract they made with Allah. Because Allah evaluates the situation of denying the last revelations He sent as a betrayal of celestial promise. We can take the same meaning to our days. Allah had also taken a promise from this communit that they would follow the last message, the promises were given, the covenant was made. So if there are people who call themselves muslim but at the same time turning their backs to celestial message which they were entrusted with; Qur’an’s speech for them is this: “You became Jewminded like the first muslim sons of Israel. Because they were entrusted with carrying and delivering the celestial message on earth but they also betrayed that task. Now you follow the same betrayal.”
83-) Efegayre diynillahi yebgune ve lehu esleme men fiys Semavati vel Ardi tav’an ve kerhen ve ileyhi yurce’un;
While whatever is in the heavens and the earth (the material and spiritual dimensions of the universe) is willingly or unwillingly in a state of submission to Him, are they looking for something other than the religion of Allah (Islam – the system and order created by Allah)? (Yet) they will be made to return to Him.
Do they seek for other than the Religion of Allah? – while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (accepted Islám), and to Him shall they all be brought back.
Efegayre diynillahi yebgune ve lehu esleme men fiys Semavati vel Ardi Are they looking for something other than the religion of Allah. Are they looking for another lifestyle other than Allah’s order. Are they looking for other solutions rather than the celestial solutions? ve lehu esleme men fiys Semavati vel Ardi while all creatures in the heavens and on earth have bowed to His Will. As in while all the creatures in heavens and on earth have completely submitted to Allah’s will and people see this order; do people really looking for any other lifestyle besides Allah’s offered one. Do they really looking for another religion?
tav’an ve kerhen Every creations in the heavens and on earth have bowed to Allah’s will willingly or unwillingly ve ileyhi yurce’un; and to Allah shall they all be brought back. So if human chooses to refuse the lifestyle Allah has liked for him, he should know this. The lifestyle he chooses to refuse today, thanks to the willpower also Allah had given him; he should be forced to live it when he will be transfered to another life, the next dimension. But than he will be among the lost ones. That’s why today he has a choice; a choice to reject Allah, Allah’s offer, Allah’s suggestion. Because human is blessed with willpower. But if he chooses to refuse, tomorrow he won’t have a choice to refuse his punishment. People cannot refuse the punishment of betrayal.
The verse reminds us this fact by saying; ve ileyhi yurce’un; and to Allah shall they all be brought back. The final destination which every creatures reach is Allah’s domain.
84-) Kul amenna Billahi ve ma unzile aleyna ve ma unzile ala Ibrahiyme ve Ismaiyle ve Ishaka ve Ya’kube vel Esbati ve ma utiy Musa ve ‘Iysa ven Nebiyyune min Rabbihim* la nuferriku beyne ehadin minhum* ve nahnu leHU muslimun;
Say, “We believe in Allah as the One who created our essence from His Names, and we believe in everything He revealed to us; and to Abraham, Ishmael, Isaac, Jacob and that which was revealed to his descendants; to Moses and Jesus and in what was given to the Nabis from their Rabb. We do not make distinction among them. We have submitted to Him.”
Say: “We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Ismail, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the Prophets, from their Lord: We make no distinction between one and another among them, and to Allah do we bow our will (in Islám).”
Kul Say amenna Billahi ve ma unzile aleyna We believe in Allah, and in what has been revealed to us ve ma unzile ala Ibrahiyme what was revealed to Abraham ve Ismaiyle Ishmael, ve Ishaka Isaac,ve Ya’kube Jacob vel Esbati and to their descendants ve ma utiy Musa ve ‘Iysa ven Nebiyyune min Rabbihim* again what was revealed to Moses, Jesus, and the Prophets, from their Rabb, we believe in them la nuferriku beyne ehadin minhum We make no distinction between them. Because we believe the revelations constant values of universe. Because when we hear Islam, we think those constant values of humanity. We believe that the messages of Allah in all ages are all one in the same in essense. That’s why we see that denying a prophet is equal to deny all prophets; denying a verse is denying all messages. We don’t fall into that mistake. We won’t fall into mistakes in our faiths.
ve nahnu leHU muslimun; Because we have submitted to Allah completely. And after our complete submission we learn this truth. “Islam is one. Islam is not only the name of the messages Muhammad delivered; it is also the name of all messages from the prophets Moses, Jesus, Abraham, Noah, Lut, Jonah, Idris, Elisha, Zachariah, John and all others.” Again after our complete submission we learn this. “Islam isn’t bound with time and space. No place can own Islam. No country can own Islam. No community can own Islam. No specific era can own Islam. Because Islam is the name of all constant and unlimited values of humanity beyond time and space.”
We have learnt this after we bow to Allah’s will. We have learnt that Islam is a universal value that cannot be owned by anyone. We have learnt that Islam is a universal value that cannot be owned by any community. We have learnt that no geograpy, no community, no people of any era can own Islam by saying; “This messages are only for us.” because the messages of Islam are universal. We have learnt this fact after we bow to Allah’s will, after we show our total submission to Allah and said; ve nahnu leHU muslimun. Because Allah has ordered us to say this. And the message starts with Kul. Say this. Allah ordered us to say; “At the end we bow to Allah’s will completely.”
Every person who tries to own Islam to himself, to his race, to his bloodline, to his county, to his civilization; doesn’t really represent Islam. Because he couldn’t describe Islam right. He wants to bound Islam. He wants to bound Islam to a race, to a country, to a bloodline, a geograpy. He wants to own Islam as it is something like a fathers property. Islam cannot allow that. That’s why Arabic Islam, Turkish Islam, Persian Islam, Egyptian Islam concepts are nothing but some empty, manipulative, ridiculous namings and time will prove this fact. Because this verse is a celestial answer for that kind of attempts. And it says this. Whether it’s Abraham, Ismael, Isaac, Jacob and their descendants, Moses, Jesus and all other prophets. Actually the names we read here are only a few of the entire prophets and by saying ven Nebiyyune the message include all prophets too.
All the prophets we know and don’t know; their messages are only Islam’s messages. So how can anyone own Islam and tries to bind it to a single geograpy or race. Qur’an doesn’t even say; “It’s Muhammad’s only.” When Qur’an starts to count the Islamic geograpy and communities, it starts with Abraham. Remember Qur’an starts the Islam from 5000 years back. So how can you shackle it to a community so young, a community that can be counted as it was born yesterday according to the entire human history. No person has that power, on matter who he might be.
Islam makes every community which converts to itself as a part of Islam. Islam comes and adds them to itself. Anatolia becomes Islam, not the other way around. Malesia becomes Islam, not Islam becomes the country. If Indonesia becomes Islam, that doesn’t mean Islam becomes Indonesian. Because Islam is submission. Islam is the name of leaving your own lifestyle and coming to the lifestyle that Allah offered. This is the name of Islam and without bowind to Allah’s will, one cannot be a part of Islam.
So if you don’t show submission, if you don’t bow to Allah’s will, then you have to find yourself another name because that name won’t be Islam. Since Islam is submission, in that sense this verse shows us that only measure of truth for every geograpy, every era, every civilization, race, bloodline, old and new, local or foreigner; only measurement of truth is Allah.
So if one person wishes to submit to the truth, he should submit to Allah according to the message this verse gives. Otherwise, local is good, foreigner is bad mentality is ridiculous. If he’s among us, he’s good; if not, he’s bad. It’s an empty statement. Very crude and meaningless. It’s like those jokes; “If he’s human, he is from us. No other can raise humans.”
Unfortunately the opposite is possible too. Some people say; “We cannot raise a useful person, only other societies can.” No. The scale of becoming a real human is not us, it’s Allah. The measurement of truth can only be set by the owner of truth, Allah. Allah sets the scale. So if one passes on Allah’s test, he passes for every area, every era and every ground. If not, that person fails at everytime and everywhere on earth.
85-) Ve men yebtegi gayrel Islami diynen felen yukbele minhu, ve huve fiyl ahireti minel hasiriyn;
And whoever seeks a religion (system and order) other than Islam (the consciousness of being in a state of submission) his search will be ineffective! And he will be of the losers in the eternal life to come.
If anyone desires a religion other than Islám (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost.
Ve men yebtegi gayrel Islami diynen felen yukbele minhu, another verse which confirms my words and the translation I have done. If anyone seeks another religion, another lifestyle other than Islam, other than submission to Allah felen yukbele minh he won’t be accepted. It will never be accepted of him. This is a final response. If a person leaves the Allah’s religion and tries to search the truth and the scale of truths from himself, his society, his race, his land, his civilization, his bloodline; all those scales won’t be accepted by Allah, all will be rejected with him.
ve huve fiyl ahireti minel hasiriyn; and in afterlife he will be among the losers. He will be among losers because religion is lifestyle. The scale of truth is the scale of Allah and Islam is submission. If you tell yourself; “I won’t surrender to Islam, I won’t show submission to Allah but I will call myself Muslim.” It will be something like an omelette without eggs, fries without potatoes or a pickle for a dessert. Funny and unnecessary, it almost makes you smile with its meaningless words, right?
86-) Keyfe yehdillahu kavmen keferu ba’de iymanihim ve shehidu ennerRasule Hakkun ve caehumul beyyinat* vAllahu la yehdil kavmez zalimiyn;
How will Allah guide people who deny the reality even after clear proofs come to them and they bear witness that the Rasul is the Truth! Allah does not guide the wrongdoing people.
How shall Allah Guide those who reject Faith after they accepted it and bore witness that the Messenger was true and that Clear Signs had come unto them? but Allah guides not a people unjust.
Keyfe yehdillahu kavmen keferu ba’de iymanihim After faith, how can a society turns its back to Allah, how can they fall into denial after Allah gave them enlightenment. How can they bend and fall into blasphemy.ve shehidu ennerRasule Hakkun even they bore witness that the Messenger was true ve caehumul beyyinat and the clear signs of truth had come to them. How can they fall into blasphemy, denial and moral corruption after they find the enlightenment, the truth? Qur’an ask this.
How and why does a society choose the path of denial after Allah shows them the true path? How can they choose denial over faith? Qur’an opens this debate in this verse. Also this society, those people who choose denial over faith, who know the light beforehand but still choose the path of blasphemy, they also bore witness that the prophets are real. They bore witness that Rasulallah was true. They knew. Especially think about the Jews of Madina. They had learnt about the arrival of Rasulallah by Allah before via various ways. They knew and yet they choose the deny him. There was only one reason for that denial; “There can only be someone among us. Only we are worthy of having a position as that. If he’s not among us, then he has no use for us.”
That’s a jewish logic. Sacrificing the truth for a national notion. Sacrificing the clear signs for anger. Always the same steps, first you will bless yourselves, make yourselves holy; then you will put yourselves as the scales of truth and then deny everything that won’t follow your paths. This is the path of betrayal first to the truths and eventually to Allah. After you walk this path, you will be among the losts by commiting the greatest crime against the truth.
This is the psychological background of jewish mentality we read in Qur’an. First you put yourselves as the scale of truth. They you will cross out everything and everyone who don’t follow your path. You will say, “If it’s worthy, it’s from us.” If not, you will try to destroy it. This is the disease which can be caught by any societies and communities throughout the history of mankind and we call it, “Becoming Jewminded.” A common illness of faith.
vAllahu la yehdil kavmez zalimiyn; Allah does not guide the wrongdoing people.
87-) Ulaike cezauhum enne aleyhim la’netAllahi vel Melaiketi ven Nasi ecme’iyn;
The return of their deeds is the curse of Allah, the angels and the whole of mankind (they have fallen separate from all of them).
Of such the reward is that on them (rests) the curse of Allah, of His angels, and of all mankind;-
Ulaike cezauhum enne aleyhim For a society which does these tyranies; why would they called tyrants? Because they made the biggest evil to themselves. In fact it’s possible to translate this verse like this. Allah won’t guide a society which wrong to themselves. Allah won’t show them the right way. Because the tyrany here isn’t about Allah’s wrath but their own doings. Qur’an openly explains this. …ve ma zalemuna ve lakin kanu enfusehum yazlimun; (Baqarah/57) They don’t do wrong to us, they do wrong to themselves. Zalemune en fusehum this form comes a lot in Qur’an. If used as an action sentence, sometimes the subjects might be absent in it. If the meaning is clear in Qur’an, the speech might come with fewer words to express the highest values of truth.
Here in this verse we should understand the form of Zalemune en fusehum it might come as Zalimiyn. Tyrants. But we should understand the deeper meaning as people who wrong to themselves, who make evil to themselves. But in other verses we might see the same word but with different meanings. For example in Takva forms. The speech comes with the word Takvallah, but it might come as a name group as well. If we see the word takva only, we understand that the speech talks about the responsibility of Allah consciousness. Even if there’s only one word for it. This is the speech of Qur’an with fewer words.
So in that sense if we translate the next verse; Ulaike cezauhum enne aleyhim la’netAllahi vel Melaiketi ven Nasi ecme’iyn; What are the consequences of those societies, those types of communities? enne aleyhim la’netAllah Allah’s curse, angels curse and peoples curse are upon them. That’s a severe statement. All the curses and wraths of Allah, angels and the entire humanity be upon them. This is the verses message.
1-Why does the verse tell about Allah’s curse. Because a mentality, a logic based on an angry and racist attitude is treachery against Allah. Putting themselves as the scale of truth while having the knowledge of the real scale of truth is actually Allah. This is an insult to Allah, a treachery. Because you have beliefs that Allah’s measures are not worthy of having, you have a certain distastefulness against Allah’s orders and you have the opinion of creating your own scales and measurements of truths. By doing that you wouldn’t only wrong to yourselves but the real truth as well. That’s why by doing that, by betraying Allah, Allah’s curse be upon those who behave like that.
2-Secondly, you have betrayed the invisible creatures. Especially the angels whom we know that Allah uses those invisible creatures to make the truth realized. Because we know that Allah sometimes deliver the truth via those beings sometimes. The truths of verses were sent to prophets via the angel of revelations. And this was a single example, there are many more. So their curses be upon those who betray.
3-As for the third, the entire humanity curses them. Because if a person puts himself as the scale of truth with such an egoist mentality, with an outrageous self centered logic, then he becomes a terrible example for the entire human race. Because he chooses to destroy the truth and deliver his version instead of just delivering the truth without causing any damage. So Qur’an makes this curse by saying; “May the curse of humanity be upon them.”
Curse; the curse of Allah is becoming an outcast. Which is also the literal meaning of the word. Allah’s curse is making a person becoming an outcast. The curse of people is condeming that individual to be abandoned. If Allah pushes someone out, that person becomes contemptible. If Allah seperates a person from the source, if Allah puts a barrier between Himself and him, that means the person meets its greatest plague. Because being without Allah is losing the meaning of life. If a life becomes meaningless, that the sadness, pain and even joy become meaningless. That’s why the greatest curse, greatest plague that Allah might give to a person is denying that individual and seperates him from Allah source.
88-) Halidiyne fiyha* la yuhaffefu anhumul azabu ve la hum yunzarun;
They will remain under these conditions forever. Their suffering will not be lightened and they will not be cared for.
In that will they dwell; nor will their punishment be lightened, nor respite be their (lot);-
Halidiyne fiyha* They will remain under that curse forever. la yuhaffefu anhumul azabu ve la hum yunzarun; Their suffering of regret will not be lightened nor will they be given time. They won’t be given time, they won’t be cared for.
89-) Illelleziyne tabu min ba’di zalike ve aslahu feinnAllahe Gafur’un Rahiym;
Except if after this they (acknowledge their mistake and) repent and correct themselves (amend their wrongdoings) indeed Allah is the Ghafur, the Rahim.
Except for those that repent (even) after that, and make amends; for verily Allah is Oft-Forgiving, Most Merciful.
Illelleziyne tabu Except for those that repent after that, who understand their faults and repent to Allah as they should. Except them. min ba’di zalike So whoever repent to Allah after commiting those crimes, beg mercy from Allah as they should, they won’t be among those losers. ve aslahu and those who correct themselves. As in not only they ask for mercy, if they are sincere about their repentances, surely they should make amends and correct the wrongs they had caused and correct themselves, restrain themselves from those actions. feinnAllahe Gafur’un Rahiym; They should know well that Allah is Oftenly Forgiving, Most Merciful.
90-) Innelleziyne keferu ba’de iymanihim summezdadu kufren len tukbele tevbetuhum* ve ulaike humud dallun;
But those who deny the reality and are persistent in their denial, their repentance will never be accepted. Indeed, they are the very people who have gone astray.
But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray.
Innelleziyne keferu ba’de iymanihim But those who reject faith after they accepted it, summezdadu kufren and are persistent in their denial, len tukbele tevbetuhum their repentance will never be accepted. Who are those people? First they reject faith after accepting it. Not only they stuck in denial, they begin to advertise their denials like it is a good thing. They start to infect people with their nasty denial disease, they start to act as a blasphemy source.They choose to market their blasphemy. This is overmoving in denial. Becoming the salesman of denial, opening the markets of denial, trying to wholesale of blasphemy; this is moving deep into the blasphemy. Falling deep into the swamp of denial.
So this words and speech comes for those who go deep into denial. That why the words len tukbele tevbetuhum came for. Their repentances won’t be accepted. ve ulaike humud dallun; For they are the very people who have gone astray. That part; ulaike humud dallun; That Hum pronoun after ulaike; it’s like a confirmation but also acts like an objection here. This is a word form in Arabic. It’s a wordplay to counter an attack, making a retaliation. This is the situation around these words. Some people call the true believers, “You have gone astray.” So Qur’an answers them as, “No, they are the ones who have gone astray.”
91-) Innelleziyne keferu ve matu ve hum kuffarun felen yukbele min ehadihim mil’ul Ardi zeheben ve levifteda Bihi, ulaike lehum azabun eliymun ve ma lehum min nasiriyn;
They deny the knowledge of reality and they die with this denial; even if they had a world of gold and offered it as ransom (to save themselves) it will never be accepted. Severe suffering awaits them and no one will help them.
As to those who reject Faith, and die rejecting,- never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is (in store) a penalty grievous, and they will find no helpers.
Innelleziyne keferu ve matu ve hum kuffarun As to those who reject Faith, and die rejecting die in that state of mind felen yukbele min ehadihim mil’ul Ardi zeheben ve levifteda Bihi, even if they had a world of gold and offered it as ransom it won’t be accepted from any such as much gold as the earth contains, though they should offer it for ransom. ulaike lehum azabun eliymun ve ma lehum min nasiriyn; Severe suffering awaits them, the suffering of regret. ve ma lehum min nasiriyn; and no one will help them.
92-) Len tenalul birra hatta tunfiku mimma tuhibbun* ve ma tunfiku min shey’in fe innAllahe Bihi’Aliym;
“Never will you experience the essence of reality (albirra) until you unrequitedly give away that which you love. And whatever you give unrequitedly in the way of Allah, Allah (as its creator) knows it (and creates its return).
By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, Allah knoweth it well.
Len tenalul birra hatta tunfiku mimma tuhibbun Here, Qur’an finishes one passage with this verse. The passage finished but with this verse another passage starts and naturally it has a connection with the previous verses. With this verse, the first one in this section, we go back to the reasons of incidents. The consequences were told then. The verdict on those people who commit those crimes. The penalty was given. But Qur’an doesn’t only talks about the consequences of bad things, it also informs us how to avoid these consequences. This is the starting point of this section and this verse comes with a solution offer. Len tenalul birra hatta tunfiku mimma tuhibbun You will never reach the virtue, the righteousness unless you give freely of the things you love.
What’s virtue; if you want the definition, the answer of Qur’an is this; virtue of a person is sacrificing from the things he loves. This is the answer of Qur’an. It says, the real virtue is this. Because giving the things you don’t like is not virtue. You don’t like that already. Can it be called virtue is you give away the things you don’t want? Don’t you agree? That’s why Qur’an informs us with this seperation. Sacrificing, giving away with your own free will, from the things you love. If you give away the things you love and need to somebody else for the sake of help, this is virtue.
ve ma tunfiku min shey’in fe innAllahe Bihi’Aliym; and after this, Allah informs us with this sentence. The words which creates the background of all the virtuous behaviours, the real reason should be Allah for all virtous actions. Whatever you spend, whatever you sacrifice on the way of Allah, know that Allah know all about them. Allah is aware of them.
Qur’an has the need to give this guarantee here. If you spend on the way of Allah, you shouldn’t have thoughts like Allah will forget about it. You shouldn’t think whether Allah put these action to account. If you have such hesitations, you cannot do that already. You cannot sacrifice. In order to walk on that road of virtue, in order to do sacrifices; first you should have faith that Allah won’t forget or dismiss any good deed, not a single one. That’s why Qur’an puts the scale of good behaviour here. The reason of an action, the reason of any behaviour should be faith in their fundamentals. Without that faith, you cannot make such virtuous actions.
You may try, it’s possible. But nobody can give you guarantee that your behaviours are the real virtues. Let’s check for this example. A small, orphan and lonely little girl; if a person takes that girl to his side, raises her, nurtures her, looks after her; at first glance you may give that person an A for his actions. Morally. You say; “What a great sacrifice, a big moral action.” But if you know that the person who does that have intentions like “I should raise this child that I use her.” in his heart; would you still think the same for him? If you may hear his intentions and what you hear are intentions like “I should raise her and use her for my ugly needs.”; would you still think about that persons virtue?
So if you are unable to learn that inner intentions, you may think about that person as a Saint for your entire life. But the moment you learn, you change your note with a 180 turn. You will say; “What an ugly behaviour, what a disgusting intention.” Just a second ago, you were calling that man a Saint, you wera applauding his behaviours. So Allah knows those intentions beforehand. Because Allah knows the sources, Fundamentals of hearts. That’s why only Allah may give the true verdict of a behaviour. That’s why the celestial speeches are not sent only to regulate the vision and outerside of a good behaviour. The verses also regulates the inner intentions of a behaviour too. They point out the real intentions.
93-) Kullut taami kane hillen li beni israiyle illa ma harreme israiylu ala nefsihi min kabli en tunezzelet Tevratu, kul fe’tu Bit Tevrati fetluha in kuntum sadikiyn;
All food was lawful to the Children of Israel, except what Israel had made unlawful (forbade) to himself before the Torah was revealed. Say, “If you are loyal to your word bring the revelation (Torah) and read it!”
All food was lawful to the Children of Israel, except what Israel (Jacob) made unlawful for himself, before the Torah (of Moses) was revealed. Say: “Bring ye the Torah and study it, if ye be men of truth.”
Kullut taami kane hillen li beni israiyle illa ma harreme israiylu ala nefsihi min kabli en tunezzelet Tevratu All food was lawful to the Children of Israel, except what Israel had made unlawful to himself before the Torah was revealed.
A translation problem occurs in this verse. The problem is the word Israel in this verse. Most of the translators identify Israel as the Prophet Jacob and inform us as his nickname. They choose to relay that name as another name of him. But they are also unable to provide proofs for their claims. They tell us that the background of this claim is based upon an explanation of a story.
It’s also possible to find proofs about this in Israelian Mythology. But basing on that facts, it would be wrong to limit the concept of Israle with just the prophet Jacob. From The Tafsir Menar of M. Abduh and Rashid Riza, what really wants to be told is the children of Israel here. As in the children of Israel made unlawful some foods to themselves before Torah, but before that there were no limits, no restrictions for them. Allah hadn’t restricted them from anything but they banned things for themselves.
Kul tell them; fe’tu Bit Tevrati fetluha in kuntum sadikiyn; Bring the Tora. If you are loyal to your word bring the Tora and read it. Show your proofs. Because they had banned several foods and the problem laying in that restriction was this. The problem of traditions. They were using traditions as religion.
This is the situation Qur’an disapproves, calling their traditions as the religion of ancestors. Jews banned themselves the rabbit meat with the excuses from their traditions. That’s why when the Tora had come and they couldn’t find any proof to back their irrational claims, they tried to find reasons to follow that traditions. When the holy men of the Children of Israel couldn’t find the restrictions they used to in Tora they fabricated their proofs to follow the traditions of ancestors in order to establish their positions over the society. They put restrictions their own, and try to find proofs to defend those restrictions. They forced to add excuses to those thing in order to make them look like they are from Allah. But Allah hadn’t put any restrictions to them.
They banned themselves the camel meat. They banned several other types of food to themselves but ironically they broket he rules they fabricated even after making all that reasons and excuses. Their problems were the problem of insincerity. They were both making rules that Allah hadn’t made and they were also breaking them. They became the first sinners in their own eyes.
So this verse points out that historical concept and warnd this community. Don’t become Jewminded about this subject, o Muslims, O the community of Muhammad. How can the community of Muhammad become Jewminded about this subject? There might be some debates over restrictions that cannot be found anywhere in Qur’an or Islam. They might say; “We don’t eat those.” They have no proofs. This is an insult to Allah; showing things as sin, things that Allah say they are pure. Because only Allah identifies the limitations of helal and haram, the pure and the sin.
At this point if a group, a community tries to restrict people with the rules which Allah hadn’t put, a claim takes place there. That claim is that particular group choose their rules over Allah’s rules, and by that claim trying to have the position of godhood.
At this point Qur’an warns people against such a claim. Because even there is no such claim, when a small scent of fear develops and not taken care of, it won’t stop at that level. It will be a mess that will trouble all mankind. When that group, that people see and taste the power of limiting other people, they begin to limit their natural rights, they will try to put restriction to their birthrights as well and they will find excuses to continue their reign. In fact this whole thing becomes a violation of human rights. Because how can you ban a thing which was openly given to humanity by Allah. How can you deny humanity from their own rights given by Allah.
Of course this limitations don’t stand there, it will go further. It will comes to a point where violations to humans natural and birthrights become force-oriented. That’s why such trends must be stopped from the beginning and I believe this is the truth that wants to be told here.
94-) Femeniftera alAllahilkezibe min ba’di zalike feulaike humuz zalimun;
And whoever casts lies about Allah after this, they are the wrongdoers.
If any, after this, invent a lie and attribute it to Allah, they are indeed unjust wrong-doers.
And whoever casts lies about Allah Femeniftera alAllahilkezibe after this, from now on about Allah min ba’di zalike slander Allah, cast a lie feulaike humuz zalimun; they are indeed unjust wrong-doers.
Here, my precious friends; putting restrictions to things which Allah haven’t, Allah let’s free is like letting things be free, things which Allah put restrictions on. That’s why old people have a saying; “Uneducated make discount in religion, overeducated make raise.” Both of them are the same thing. Saying halal to the things Allah called haram is the same thing as saying haram to the things Allah called halal.
You may ask why? As in, all right we understand about letting things free, things which Allah restricted in first place, we got that. But why putting restrictions to other things is like the others, why restricting the things previously free is like the other? I shall give you this answer right now. Because if Allah doesn’t restrict a thing for humanity, if Allah doesn’t have a verdict about something, if Allah chooses silence about a matter, then it has some wisdom in it. First of all, if something isn’t restricted the situation is obviously on it’s freedom. Because when it comes to material, the priority is on possibility. If a thing exists, it exists to benefit humanity. Unless there is proof to be otherwise. This is one of the general rule in Islamic law.
But I wish to add something here beyond these. Banning things which Allah lets free or widen a restriction from it’s original grounds, putting similar restrictions to stand beside it; these type of behaviours bring out certain types of illnesses. You might wish for people to stay on the safe side and not to cross the boundries of some sins. But even with good intention, you increase the limits of a restriction, there might some ill effects on our actions.
Interfering humans nature, meddling with humans needs, and when you can’t be able to support your wishes from reasonable ways because of your interventions, you fall into the false assumptions of condeming people to sins. That’s why whatever Allah restricts, that is the limit nothing more, nothing less. If you try to ban more things, you interfere the balance of life. Because Allah knows best on what’s created so if Allah chooses to give the human manuevering ground, that’s from Allah decision. Allah is enough. If Allah chooses to create a safe space at that point, know that the person may actually need it. So if Allah understands that man and lets him benefit from that permission, you cannot deny him from that right. If you do that, if you deny him from that permission, you would be doing him a great evil. Because closing a safe space for that person might make him turn to an illegal path by force and all things after that might become your fault.
95-) Kul sadakAllah* fettebiu millete Ibrahiyme haniyfa* ve ma kane minel mushrikiyn;
Say, “Allah has told the truth. So follow the people of Abraham (the religious understanding) as hanifs. He was not a dualist!”
Say: “Allah speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the Pagans.”
Kul sadakAllah* fettebiu millete Ibrahiyme haniyfa* Say: “Allah speaks the Truth Kul sadakAllah Say Allah is right. Yes we say this altogether. Without a doubt, with our faiths, Allah is right. fettebiu millete Ibrahiyme haniyfa then follow the religion of Abraham, who was among haniphs, straight in faith. As you can see here, Qur’an’s identification of a nation is way different from the usage of ours these days. That’s why the expression of Turkish nation, English nation is one hundred percent wrong according to Qur’an’s identification. The nation of Abraham is possible. Also you may call the race of english, race of arabic, race of kurdish or race of turkish. You may call them a clan. But nation, it’s the name of people groups which follows the same belief systems. So you may say the nation of blasphemers like it was described in prophets hadiths. You may say the nation of Islam or in wider perspective the nation of Abraham. The meaning here from the expression of Abraham’s nation is the nation of unity.
In this sense nationalism is being a member of a faith system. As in being among the people of the same faith. Defending that membership. That’s why when you have concept arguments, you are not even making a right debate. Because you don’t use the concepts right at the first place. Concepts are the foundations of thoughts. Is the foundation of a building isn’t proper, that building rises crooked; naturally. That’s why we should put the concepts right or use them as they should be.
Nation is a Qur’an concept. Nation concept is Islamic and Qur’an explained its true meaning. You cannot use any other meanings against this original one. If you do, then you corrupt the concept. This is corrupting Qur’an in a sense too. One of the corruption we see in Jews frequently. Destroying the meanings. Removing the concepts. yuharrifunel kelime an mevadi’ıhi.. (Maida/13).Relocating the words, changing their positions. Corrupting the concepts. Qur’an uses this sentence as this.That’s why I should see this action as corruption over concepts and name it as an insult to Qur’an.
Kul sadakAllah* Say Allah is right fettebiu millete Ibrahiyme haniyfa* So follow the people of Abraham as hanifs, true in faiths. ve ma kane minel mushrikiyn For he’s not among the ones who shirk Allah,
Qur’an shows us a prototype, an archtype in history. It show us symbols to of unity. Symbol names and symbol locations. It talks to people who wishes to be united, who wants to follow the call of unity. If you want to unite; Qur’an says, let me show you some symbols. First one of these symbls is a person, Abraham. Qur’an showed this one, and now it will show us a location. A symbolic center which will be united over on earth.
96-) Inne evvele beytin vudi’a linNasi lelleziy Bi Bekkete mubareken ve huden lil alemiyn;
The first house made for people was in Becca (the old name of Mecca), sacred for the worlds and a source of guidance.
The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all the worlds.
Inne evvele beytin vudi’a linNasi lelleziy Bi Bekkete mubareken ve huden lil alemiyn; First temple made for humans on earth is the first house of worship in Mecca, the center of light on the grounds sacred and fertile for all people. Becca is the older name of Mecca. Also in some dialects of Aramic and some speech patterns in Arabic too, the name matches with the name Mecca. In any case the name points to Mecca.
Like I said before, Qur’an which points out Abraham as the name of alliance for all humanity now shows Mecca, city of the first house built by Abraham as the symbolic center of humanity. If you are sincere, if you are honest with your devotion to Abraham. Because both Jews and Christians an deven heathens were known by their loyalties to Abraham. They were bragging about being the grandchildren of Abraham.
So right now, Qur’an challanges them. If you are serious, if you are sincere, then come. Let’s unite by the name of Abraham, shall we? Of course why don’t we unite over Kaaba, the first house built by Abraham, in this case? So naturally the dishonests are revealed with this offer. Caught off guard, so to speak.
97-) Fiyhi ayatun beyyinatun Makamu Ibrahiym* ve men dehalehu kane amina* ve Lillahi alenNasi hiccul beyti menisteta’a ileyhi sebiyla* ve men kefere feinnAllahe Ganiyyun anil alemiyn;
In it there are clear signs and the station of Abraham. Whoever enters it will be in safety. Pilgrimage to the House (Kaaba, the abode of Allah in one’s heart) is the right of Allah (the qualities of the Names in one’s essence) upon all people who have the means to undertake it. But whoever denies (his ability to go even though he has the means to), indeed Allah is Ghani from the worlds.
In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.
Fiyhi ayatun beyyinatun Makamu Ibrahiym In it there are clear signs. the Station of Abraham. Mecca was Abraham’s station. And the expression of station here is generally used for the stone in the Kaaba’s padio. But we cannot think the station of Abraham as just one stone, it cannot be. That stone was just a souvenir from Abraham, a stone he had used to build Kaaba while using it as a stepping stone. A historical souvenir kept in the Kaaba grounds these days. I also mentioned in my book of Hacc Risalet with wider expressions, that stone was next to Kaaba’s Wall in one era.
In one weak story Rasulallah but in a strong story The Caliph Omar had removed the stone from Kaaba’s Wall and moved it to an outside zone because he didn’t want people to try to worship in front of that stone every time. But today that stone is still inside the tavaf zone and because of that when people try to worship in front of that stone, they cause others to stop their tavafs, causing hurting incidents and even death situations. So I believe removing that stone back to the outer zone of Kaaba just like the Caliph Omar had done would be the best solution to prevent that kind of disasters.
I’m sure the pilgrims would know that it’s only possible the prevent certain deaths and hurting situations, great chaos like this. Because in Islam, human is priority. Some uninformed and uneducated people see that worshipping in front of that stone is a great action and by doing it, they block the paths of other pilgrims. So just to make some additional worshipping for themselves, they prevent other people to execute their must-duty actions. The reason of religion itself, the safety of human like is endangered because of this.
So I believe there is a great need for this situation and we need swift action for that. In that moment this was my concern, I would like to express.
ve men dehalehu kane amina* Whoever enters it will be in safety ve Lillahi alenNasi hiccul beyti menisteta’a ileyhi sebiyla Pilgrimage s a duty men owe to Allah, for those who can afford the journey.
Let me point this out again, Hacc duty is a responsibility to Allah for every people who have the power to travel and reach the temple. The verse is clear. menisteta’a ileyhi sebiyla Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey. But these days we see from some books of religions factions, the Hacc journey is based on the rule of richness. This is wrong. Qur’an doesn’t say that. Qur’an says for people who finds a way to reach there, whoever has the power to reach Kaaba also has the responsibility. Just like those people who can find a way to get there even they don’t have 3 to 4 thousand dollars. So should we say Hacc is not a duty for those people too? Or should we describe the Hacc duty is for people who have the money to afford that journey? As in if you have the money, it’s mandatory; if not, it’s not.
That point of view cannot be matched with this verse. Also several of Maliki Imams point out that Hacc duty is not just mandatory for people who can afford the journey but for the people who can find a way to get there. So the verse reminds us the fact that Hacc duty isn’t a duty for rich people but people who can find a way to reach the sacred temple. That’s why we should redescribe the definition of Hacc duty and conditions of travel. We should set the ground rule to finding a way, not being rich.
ve men kefere feinnAllahe Ganiyyun anil alemiyn; But whoever denies this fact, whoever turns his back to the memory of Abraham and to the offer of coming to the center of humanity; whoever turns his back to this offer of Allah on coming the the center, he should know that Allah is is indeed Ghani from the worlds. Allah doesn’t need of any of His creations.
98-) Kul ya ehlel Kitabi lime tekfurune Bi ayatillahi, vAllahu Shehiydun ala ma ta’melun;
Say, “O you to whom the knowledge of reality has come… While Allah witnesses all your deeds, why do you deny (or cover) the existence of Allah in His signs (the manifestations of His Names)?”
Say: “O People of the Book! Why reject ye the Signs of Allah, when Allah is Himself witness to all ye do?”
Kul ya ehlel Kitab Say: “O People of the Book.” lime tekfürune Bi ayatillahi Why have you rejected the verses of Allah. Allah’s verses, Kaaba is also a verse of Allah. Mecca is a verse of Allah in this sense. The legacy of Abraham, the symbols are all verses of Allah. When we say verse, we should include these things as well. So why have you reject the verses. vAllahu Shehiydun ala ma ta’melun; Know well that Allah is aware of everything you have done.
99-) Kul ya ehlel Kitabi lime tasuddune an sebiylillahi men amene tebguneha ‘ivecen ve entum shuheda’* ve mAllahu Bi gafilin amma ta’melun;
Say, “O you to whom the knowledge of reality has come… Even though you bore witness (to the reality) why do you avert the truth and turn the believers from the way of Allah? Allah is not unaware of your deeds.”
Say: “O ye People of the Book! Why obstruct ye those who believe, from the path of Allah, seeking to make it crooked, while ye were yourselves witnesses (to Allah’s Covenant)? But Allah is not unmindful of all that ye do.”
Kul Say: ya ehlel Kitab O you People of the Book lime tasuddune an sebiylillah why do you try to turn the believers from the way of Allah? men amene those who believe. tebguneha ‘ivecen by seeking to make it crooked, trying to show it warped; that’s how you try to avert people from the path of Allah. ve entum shuheda‘ while you were yourselves witnesses, you are the witnesses that this path is the true one.
This is important. It’s a sign for becoming jewminded. Trying to show as false even knowing that it is not, that’s becoming Jewminded. Whether it’s from ancient time sor modern, whoever doing this, no matter from which religion or sect he calls himself, he becomes Jewminded. Trying to show something corrupted, warped and wrong even with having the knowledge that it’s actually not. ve mAllahu Bi gafilin amma ta’melun; Know that Allah isn’t unaware of your actions.
100-) Ya eyyuhelleziyne amenu in tutiy’u feriykan minelleziyne utul Kitabe yeruddukum ba’de iymanikum kafiriyn;
O believers, if you follow some of those to whom the knowledge of reality has been given (who have gone astray afterwards), they will turn you back from belief to people of denial.
O ye who believe! If ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed!
Ya eyyuhelleziyne amenu O you who have claims of being faitfuls in tutiy’u feriykan minelleziyne utul Kitabe If you listen to a faction among the People of the Book, yeruddukum ba’de iymanikum kafiriyn; they will turn you back from belief to people of denial.
101-) Ve keyfe tekfurune ve entum tutla aleykum ayatullahi ve fiykum RasuluHU, ve men ya’tesim Billahi fekad hudiye ila siratın mustekiym;
While the signs of Allah are displayed in front of you and there is a Rasul among you, how can you be of the deniers of the reality? Whoever (detaches himself from all else and) holds firmly onto Allah, the essence comprising his being, he has been guided to the straight path.
And how would ye deny Faith while unto you are rehearsed the Signs of Allah, and among you lives the Messenger. Whoever holds firmly to Allah will be shown a way that is straight.
Ve keyfe tekfurune So how would you turn to blasphemy ve entum tutla aleykum ayatullahi while unto you are rehearsed the verses of Allah ve fiykum RasuluHU, and among you lives the Messenger. Qur’an asks this ve men ya’tesim Billahi fekad hudiye ila siratın mustekiym; Whoever holds firmly to Allah will be shown a way that is straight.
102-) Ya eyyuhelleziyne amenuttekullahe hakka tukatiHİ ve la temutunne illa ve entum muslimun;
O believers… Protect yourselves duly from Allah (as He will definitely subject you to the consequences of your deeds) and die only as ones who have experienced submission.
O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islám.
Ya eyyuhelleziyne amenu O you who believe, if you are honest by your claims, uttekullah Your responsibilities to Allah; hakka tukatiHİ Do your deeds and follow your responsibilities to Allah with just. ve la temutunne illa ve entum muslimun; (Be careful with this expression) Seek to show submission unconditionally before death arrives at you. As in don’t let death claim you before you show your unconditional submission to Allah.
Yes, death will find you eventually. Then try to reach the level of submission without any bounds before it arrives. Show your submission to Allah, after that let the death come. What can death do to you if you manage to reach Allah. Yes, what would death do to a person like that? Death is both and neither far and close to us since we taste immortality by surrendering to Allah. If you get close to Allah, if you place Allah in your hearts, if you give all your being to Allah, then you reach to a point where immortality is. So what can death do to you then. That would be a nice journey with a happy smile. And after you taste it you would say, o sweet death, let me taste you thousand more times. That would be your reaction.
103-) Va’tasimu Bihablillahi cemiy’an ve la teferreku* vezkuru ni’metAllahi aleykum iz kuntum a’daen feellefe beyne kulubikum feasbahtum Bi ni’metiHI ihvana* ve kuntum ala shefahufratin minennari feenkazekum minha* kezalike yubeyyinullahu lekum ayatiHİ leallekum tehtedun;
Hold fast onto the rope of Allah (which leads to) the reality of the Names in your being, all together, do not fall into separation. Remember the blessing of Allah upon you. Recall that you were enemies once, He brought you together by forming a mutual understanding in your consciousness; and due to this blessing that He manifested in you, you became brothers. You were near the edge of a fire pit; He saved you from that fire. Thus Allah explains his signs, so that you attain the reality.
And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah’s favor on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you that ye may be guided.
Va’tasimu Bihablillahi cemiy’an ve la teferreku* Hold fast onto the rope of Allah ve la teferreku be all together vezkuru ni’metAllahi aleykum Remember the blessing of Allah upon you iz kuntum a’daen feellefe beyne kulubikum Recall that you were enemies once, (This part was specific to Madina locals as they are the first readers of this verse) Allah brought you together feasbahtum Bi ni’metiHI ihvana* so that by Allah’s grace, you became brothers; ve kuntum ala shefahufratin minennari You were near a fiery pit feenkazekum minha* Allah got you out of there kezalike yubeyyinullahu lekum ayatiHİ leallekum tehtedun; Thus Allah explains his signs, proofs of the truth, the verses with this details leallekum tehtedun so that you find guidance and reach the true path.
104-) Veltekun minkum ummetun yed’une ilel hayri ve ye’murune Bil ma’rufi ve yenhevne anil munker* ve ulaike humul muflihun;
Let there be a community among you inviting you to good (the Truth), judging according to the Truth and reality, and advising you to walk away from things that are contrary to Religion. Those are the ones who will be emancipated.
Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.
Veltekun minkum ummetun yed’une ilel hayri Let there be a community among you inviting you to the Truth. This is why Allah tries to remind us the verses. Why has Allah bring your hearts closer? Because Veltekun minkum ummetun yed’une ilel hayri Maybe a community among you rises and invites you the the Good. ve ye’murune Bil ma’ruf they order the good, the beautiful and the true and ve yenhevne anil munker ban the bad, ugly and the false. ve ulaike humul muflihun; Those are the ones who will be emancipated, they will be in happiness.
Here, dear friends in the verse above it was said; Va’tasimu Bihablillahi cemiy’an Hold on the Allah’s rope firmly. There the message was about the subject which a community should unite upon. The attention was on vahdet. Vahdet is social unity. The opposite of it is tefrika which is also called social shirk. That was the message back there the attention was on vahdet and naturally a person thinks. From the frame of this vahdet drawn by Qur’an; won’t there be oppositions, won’t there be different voices? Should everyone be in the same page? Should we expect it to be? Now the answer of this question is here. Surely there will be oppositions.
Veltekun minkum ummetun 104th verse here describes how oppositions should be done. Briefly the oppositions duty should be calling to the good. (yed’une ilel hayri ve ye’murune Bil ma’rufi ve yenhevne anil munker)* The duty of opposition is Emr-i bil Ma’ruf, and Nehy-i Anil Munker. In a grown society different voices are facts of life but their role should always be calling to good. ve ulaike humul muflihun; Those are the ones who will be emancipated, they will be in happiness.
105-) Ve la tekunu kelleziyne teferreku vahtelefu min ba’di ma caehumul beyyinat* ve ulaike lehum azabun aziym;
Do not be like those who fall into division and separation after clear proofs have come to them. There is great suffering for them.
Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,-
Ve la tekunu kelleziyne teferreku vahtelefu min ba’di ma caehumul beyyinat Do not be like those who fall into division and separation after clear proofs have come to them. ve ulaike lehum azabun aziym; There is great suffering for them.
What restricted here is arguing over the truth, remind you. Arguing abour the truth is forbidden. Because destroying the truth may cause catastrophic results. A destroyed and corrupted truth is no longer a truth. When a group takes a piece of truth and another group takes another part, there is no truth whatsoever around. Because it’s broken already. ..kullu hizbin Bima ledeyhim ferihun (Rum/32)
Every person starts to brag with what he owns. The sects, if you describe Islam as human, the sects takes the heart of Islam human. The scholars, takes the head of Islam human. The soldiers take the arm of Islam human. So a destroyed and divided human is no longer a human. Nonetheless Islam order people with Qur’an to keep the truth of Islam as a whole and this is what this verse orders us to.
106-) Yevme tebyaddu vucuhun ve tesveddu vucuh* feemmelleziynesveddet vucuhuhum* ekefertum ba’de iymanikum fezukul azabe Bima kuntum tekfurun;
During that period, some faces (forms of consciousness) will shine (with the light of the Truth) and some faces will darken (with the darkness of the ego)… Those with darkened faces (will be told): “You fell into denial after you believed! Experience the suffering brought forth by your being because of your denial of the reality.”
On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): “Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith.”
Yevme tebyaddu vucuhun ve tesveddu vucuh* on that day some faces will shine ve tesveddu vucuh and some faces will darken. On that day feemmelleziynesveddet vucuhuhum To those whose faces will be black, it will be said: ekefertum ba’de iymanikum “You fell into denial after you believed!” Yes, as you can see destroying truth, agonizing the truth comes with the same terms with falling into denial and those people are asked; “After Allah had delivered you to faith, you divided the truth and took whatever suits you and threw away whatever you don’t like; ater tasting the faith, you fall into denial like that?” fezukul azabe Bima kuntum tekfurun because of your denial, taste then the penalty for that. Falling into seperation or opposition over the truth is like falling into denial after finding faith. So it is described as treason and disrespect against the truth.
107-) Ve emmelleziynebyaddat vucuhuhum fe fiy rahmetillah* hum fiyha halidun;
But those whose faces shine (as the result of their comprehension of their essence), they will be in the grace of Allah… They will abide therein eternally.
But those whose faces will be (lit with) white,- they will be in (the light of) Allah’s mercy: therein to dwell (for ever).
Ve emmelleziynebyaddat vucuhuhum fe fiy rahmetillah* But those whose faces shine they will be in the grace of Allah hum fiyha halidun; They will abide therein eternally.
108-) Tilke ayatullahi netluha aleyke Bil Hakk* ve mAllahu yuriydu zulmen lil alemiyn;
These are the signs of Allah, we make you recite them in Truth. Allah does not wish wrong upon the worlds.
These are the Signs of Allah. We rehearse them to thee in Truth: And Allah means no injustice to any of His creatures.
Tilke ayatullahi netluha aleyke Bil Hakk So these verse we studied for a while, they are the signs of how people should behave how societies should behave netluha aleyke Bil Hakk they are Allah’s messages. We rehearse them to you in Truth. This netluha aleyke Bil Hakk expression is a reference to the historical fact abour Qur’ans stories. As in if we see this expression after Qur’an tells us a story, that means this.
1 – Those people had know the story.
2 – They knew wrong.
3 – This is the true version.
Secondly the consequences of good and evil is explained like this. As in Qur’an informs us the prize of good and the penalty of bad like this. The choice of Zemahsheri, Alusi and Shevkani for this expression is in that sense. ve mAllahu yuriydu zulmen lil alemiyn; Allah does not wish wrong upon the worlds.
109-) Ve Lillahi ma fiys Semavati ve ma fiyl Ard* ve ilAllahi turce’ul umur;
Whatever is in the heavens and the earth, all of it belongs to Allah (they exist and subsist with His Names). All will return to Allah (a time will come when everything will see its essential reality, and those who fail to evaluate this will burn)!
To Allah belongs all that is in the heavens and on earth: To Allah matters return.
Ve Lillahi ma fiys Semavati ve ma fiyl Ard* To Allah belongs all that is in the heavens and on earth: ve ilAllahi turce’ul umur; To Allah all things return. When the passage is closing the attention is focused of Allah’s cosmic Powers and the entire existences final destination will indeed be Allah. I sincerely wish from our Rabb that we will be among people whose faces are shiny and white while we return to Allah.
“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.