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TAFSİR LESSONS AL-MAIDA (035-046)(39)

30 Mar

“Euzu Billahi minesheytanir racim”

BismillahirRahmanirRahiym

 Dear Qur’an friends, today we continue our lesson with 35th verse of Maida Chapter. As you remember, verses in our previous lesson was informing us about those who wage war against Allah and His Rasul. According to Qur’an this is the definition of terrorism. Qur’an defines the terrorist acts as opening war against Allah and His Rasul. This is the definition the obvious explanation. So from this verse and forward, the verses take the role of completors, make their arguments as advices. Addressing the believers.

35-) Ya eyyuhelleziyne amenuttekullahe vebtegu ileyHIlvesiylete ve cahidu fiy sebiyliHI leallekum tuflihun;

O believers! Protect yourselves from Allah; ask for a cause to enable your closeness to Him and strive with determination on His path so that you may attain emancipation. (A.Hulusi)

O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive (with might and main) in His cause: that ye may prosper.         (A.Yusuf Ali)

Ya eyyuhelleziyne amenu O believers! O you who have the claims of belief. ittekullahe Do your duty to Allah. Be respectful to Allah. vebtegu ileyHIlvesiylete seek the means of approach unto Him.

There’s a ground here for people who have the claims of having belief and want to prove it. Being respectful to Allah. First rule of proving this claim is showing respect to Allah. A claim without that respect is a claim without any truth in it. Because a persons respect to Allah is also respect to himself. Because he owes his being to Allah. Next passage also follows this trail.

vebtegu ileyHIlvesiylete seek the means of approach unto Him. Many translators have debated over this. I should briefly mention it. According to Ahfesh Ragip el Isfehani and definitions of Razi, vesile here isgurbet and ragbet, as in being close and focus on something related to the matter at hand.

Next sentence here ve cahidu fiy sebiyliHI and strive with might and main in His cause. Give the best effort. From this translation we understand that the effort should come from the person.

 According to Kusheyri, vesile is described like this. In Letaiful Isharat, he describes the situation as, humans should give up the claims of power and force and admit their weaknesses and incompetence against Allah. This expression fall into the territory of a more moral and spiritual side. This expression and the previous one can be taken as true and together but there are many other forms of translation that fall into the wrong meaning. Razi takes these wrong translations with the passage of talimiye and says this. “According to this passage, the verse can wrongly be taken as “In order to find Allah, a master, a murshid is necessary.”

 In this sense, if we take the vesile word as a conduit to make people close to Allah, then this claims leads to the same one as the heathens used in Zumer Chapter Verse 3. What were they saying when they were told that they give the godhood to some other creatures, beings rather than Allah?

 ..liyukarribuna ilellahi zulfa.. Zumer/3 They are conduits that make us closer to Allah. We feel closer to Allah with them. They are only the means not the targets. They are tools. So like I said in this sense the concept of vesile as conduit has no place in Islam whatsoever.

 We should think about the prayer of vesile here, you know the one we read after pray calls.

Allahumme rabbe hazihi’d-dav’veti’t-tammeh O My Allah, O My Rabb who gives us this complete invitation.

ve’s-salati’l kaimeh. O this support we gave footing. I should give these three meanings together.

Rabb of this praying which is about to start, this praying that takes flight in order to reach you.

ati Muhammedenil vesilete vel fazilete ved-dereceter-refiate. Give Muhammad the means. As in “Makes Muhammad close you you. Give Muhammad the virtue and wisdom and a high ground.”

vebashu makamen Mahmudenillezi veadteh. And again bless him with the appraised position. This part is a reference to this verse.

 ..fetehecced Bihi nafileten leke.. Isra/79. Make night prays from you. Make unique worshippings only from you. asa en yeb’aseke Rabbuke Mekamen Mahmuda; Hopefully then your Rabb shall deliver you to an appraised ground. So this previous praying Rasulallah advises us to say is actually a reference to this great verse.

Inneke la tuhlifu’l-miad because you don’t turn from your promise, you don’t break your promise. This is the vesila pray we are advised to do after the praying calls according to the records we read in Buhari. Muslim didn’t take this one in his book however. Buhari’s version taking this praying in his records is significant and yet his friend and student Muslim knowingly leaving this pray out in his records is also noteworthy.

Rasulallah wanted a praying from us for himself, this is important. If that high prophet, that complete person, that perfect individual so to speak, wants us to maket his pray for him, it is our duty to do this perfectly and flawless as believers. This is also the core of our ethic values, right? It’s like, “I want praying from you, why don’t you want praying for yourselves. We need prays, we have to ask for much more prays from believers.

ve cahidu fiy sebiyliHI leallekum tuflihun; and show your best efforst on His path. Why? So that you can reach salvation. These are the formulas of salvation. I want you to take notice here, my dear Qur’an friends. Qur’ans vision of salvation has a lot difference than todays standards of salvation. 180 degrees difference maybe. What does Qur’an calls as salvation and what does modern life calls for it. In fact what modern people take as salvation, Qur’an calls that things as damnation. Unfortunately the opposite also stands since Qur’ans ways of salvation are taken as the means of damnation by modern era people.

Think about it. If we gather modern people in a studio and ask about the salvation of Sumeyye and Yasir who had suffered under the various ways of torture, what would they say?

We should rescue them like this. Make a night operation and rescue them from that situation. That would be one advice. One can make another suggestion like, “In order to save them, we should eleminate the torturers at all cost only then we may save them.” Many advices come and go.

If we discuss this matter with regular people, their minds would be stuck in earthly saving. They would argued about this one only. But if you ask Rasulallah about it, he would answered this problem with an answer of different aspect. “Be patient, o the family of Yasir. Mev’idu kumul cenneh your appointment is in heaven. As in they were blessed with the news of salvation. This is the logic of slavation, you can see how different they are in core logic. One side Qur’ans ideology of salvation in eternity, the other one is modern ages salvation which represents the well being situation on earth.

As for the perspective of vesile here, the concept of vesile is not about finding a conduit or a master to help you in your search of Allah but your own actions and intentions that help you on this path.

How should we see ve cahidu jihad, what is that. It’s the name of efforts that one should spend on the path of Allah. And on this path all efforts are your own actions. Your actions are also your intentions. They will help you as tools when you reach Allah, your actions will talk for you. This is the explanation of this verse.

36-) Innelleziyne keferu lev enne lehum ma fiyl Ardi cemiy’an ve mislehu meahu liyeftedu Bihi min azabi yevmil kiyameti ma tukubbile minhum* ve lehum azabun eliym;

As for those who deny the reality, if they had everything on earth and twice as much again and offered it to ransom themselves from the suffering of the Doomsday period, it will never be accepted from them! A sad suffering awaits them. (A.Hulusi)

 As to those who reject Faith,- if they had everything on earth, and twice repeated, to give as ransom for the penalty of the Day of Judgment, it would never be accepted of them, theirs would be a grievous penalty. (A.Yusuf Ali)

Innelleziyne keferu To make an integrity within the subject the passage continue with this. As to those who reject Faith lev enne lehum ma fiyl Ardi cemiy’an if they had everything on earth ve mislehu meahu and twice repeated liyeftedu Bihi min azabi yevmil kiyameti ma tukubbile minhum, to give as ransom for the penalty of the Day of Judgment, it would never be accepted of them.

There a connection between this and the vesile situation above. You cannot put another tool to help you on your path beside your own actions. This was the message.

And here we are shown the difference between faith and blasphemy. For a person who has no faith in him for Allah, a person who covered the truth or more accurately, who covered his conscience with the thick veil named blasphemy, those who are unable to hear the voice of their souls, even if they had everything on earth, and twice repeated, to give as ransom for the penalty of the Day of Judgement, it would never be accepted of them, ve lehum azabun eliym; theirs would be a grievous penalty.

37-) Yuriydune en yahrucu minen nari ve ma hum Bi hariciyne minha* ve lehum azabun mukiym;

They will want to escape the fire, but they will not be able to do so… Theirs shall be a perpetual suffering! (A.Hulusi)

Their wish will be to get out of the Fire, but never will they get out therefrom: their penalty will be one that endures. (A.Yusuf Ali)   

Yuriydune en yahrucu minen nari Their wish will be to get out of the Fire ve ma hum Bi hariciyne minha* but never will they get out therefrom ve lehum azabun mukiym their penalty will be one that endures.

A question comes to minds at this point. One that we encounter much these days, a confusing question. Can a sinful believer get out of Hell once he enters? A frequently asked question and yet there are people who answer this question with a “No” and try to show some verses to support their claims. By this opportunity I wish to express my opinion as well.

The truth is my dear friends, this verse is not about believer. Because it starts with the expression of Innelleziyne keferu and the following part is about them in this sense. That’s why the verse talks about the blasphemers who died without having any faith. A true believer but a sinner one; he dies without repetance so he should stay in Hell forever according to Mutezile and he will get out eventually according to the first generation Muslims. This dispute didn’t settle during the era of Emevi Dynasty and First Era of Abbasi Caliphate. Scholars from both opinion argued and brought forth every proof they had. And some even created fake proofs to support their claims.

So, many of the proofs that we are presented today are from that eras disputed and fabricated to support claims. In reality they have no ground. Almost every proof on that topic were created to need. In the end not one of them is reliable to use.

Say, Allah ordered in Qur’an that every sin shall be forgiven except the sin of shirk. InnAllahe la yagfiru en yushreke Bihi ve yagfiru ma dune zalike li men yeshau Nisa/116 Allah forgiveth not (the sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, hath strayed far, far away (from the right). Verse is clear so it’s obvious that a believers sin can be forgiven by Allah.

Mutezile defends that a sinner without repetance met his demise cannot enter Heaven. But opposite side the Sunni Kelam says that Allah’s mercy shall cover them according to these verses.

I don’t want to specualte about the situation of believers in afterlife. But the truth is it’s not possible for Allah to ignore the faith completely. How can a believer and a blasphemer put in the same measurement? Faith is a value by itself. That Allah who commands. ve men yekfur Bil iymani fekad habita ameluhu.. (Maide/5) Whoever denies faith, whoever ignores a value as faith, his actions are in vain. After saying that we cannot say that Allah might ignore faith. No matter the size of the sin; if the faith is a mountain sin is nothing but a pebble. Faith is the absolute thing so all of us should have it.

Can a believer commit a sin? Of course, we can commit sins, we are humans, lives of prophets are there. Why has Qur’an talked us about Adam, Moses or Jonah? Those prophets lives are shown us as examples. The reason is this, we are not perfect. That’s why Allah talks about covering the sins. That’s why Allah is Gafur, Most Forgiving. That’s why Allah is Rahman and Rahim. When do these attributes come to life? We see their reflections when a believer commits a sin. The reflections of these names come to life on a sinner believer. Otherwise there would be no ground for these Gaffar, Rahman or Rahim names.

That’s why there are hundreds of verses in Qur’an about covering the sin sor forgiving the sins. This is all about Allah’s mercy, blessing and forgiveness.

Those who defend the claims of a person who enters Hell cannot get out no matter what, they show 20th verse of Secde Chapter. Once a fasikh enters hell, he cannot get out. Because in that verse of Secde 20, the sentence is “Whenever they intend to get out, they will be forced to go back.” In that verse we see Feseku. Whenever those fasikhs wish to get out. But interestingly when we go back just two verses, we see in 18th verse the fasikh is used to describe the opposite of believers. In this sense the word fasikh means the one who completely goes astray from faith. In literal meaning it can be taken as an arrows release from the bow. Also the word mole is fuseyk. All ground animals who can dig his way out of something is called fuseyk in Arabic language. We comprehend the meaning of getting out from religion from the translation of 18th verse of Secde chapter. But even that is no proof for anything related to the situation. Allah of all worlds knows best.

38-) Ves sariku vas sarikatu fakta’u eydiyehuma cezaen Bi ma keseba nekaen minellah* vAllahu Aziyzun Hakiym;

Cut off the hands of thieves, whether male or female, as an exemplary lesson from Allah for what they have done! Allah is the Aziz, the Hakim. (A.Hulusi)

 As to the thief, male or female, cut off his or her hands: a retribution for their deeds, and exemplary punishment from Allah, and Allah is Exalted in Power, Full of Wisdom. (A.Yusuf Ali)

Ves sariku vas sarikatu As to the thief, male or female fakta’u eydiyehuma cezaen Bi ma keseba nekaen minellah* cut off his or her hands: a retribution for their deeds, and examplary punishment from Allah, vAllahu Aziyzun Hakiym and Allah is Exalted in Power, Full of Wisdom. Here’s another verse we should stay on further. This is one of the Had verses in Qur’an, giving the punishment for thievery.

Had verses in Qur’an has always been criticising by modern eras secular people. Modern people of new era, mostly because of their weak or lack state of faith, criticise or reject some of the punishment verdicts of celestial message and on their path they become defenders of crime and criminals. We should stay on this topic.

Hand cutting is a punishment from the ignorance era and Qur’an validated that practice, not invented it. There was no new punishment system regarding thievery. This type of punishment had been practicing before Qur’ans arrival and Qur’an didn’t reject it. Even in ignorance erat his practice was a new one considering other traditions.This punisment was used by Kureysh Arabs on a thief who tried to steal Kaaba’s treasures. An extraordinary crime and for this crime an extraordinary punishment. Also there are some reasons for this form of punishment.

There’s no way to incarceration process in desert nomads. Where can you put him, there’s no specific dungeon or prison. They were nomads. So two things were required those days.

1-A punishment that prevents the person to do that again. A punishment to restrict him from thievery again.

2- In a society like that, no record of any kind, no central authority, there’s no form of criminal record; so there was a need to identify, solidify a moral weakness by any means. That’s why this practice was verified by Qur’an later.

But both Rasulallah, Caliphs after him and imams after them, they brough restrictions on this punishment. They didn’t leave it like the practice of ignorance era. Restictions like, “This punishment cannot be practiced on a mentally challanged person, this punishment cannot be done to a child who doesn’t go into puberty. You cannot do this to a person who doesn’t know that thievery is a sin. You cannot do this if the stolen items are below average. 3 to 10 dirhems (old money) was put as a measurement. You cannot do this if the stolen propery isn’t guarded well. Like shoplifting a bread. If stolen property is removed but not out of the building, you cannot do this punishment. You cannot do this to a hungry person who steals to eat. You cannot do this punishment to a needy person who steals fruits, vegetables, food of any kind. Even there are many disputes amond scholars on this topic, it’s safe to assume that this punishment is a highly restricted one.

First practice of this punishment was done in Rasulallahs time. We see this picture according to the records we read. There was a situation regarding this punishment, a man was caught while stealing from another. I believe it was about some battle tools, probably a shield or armor. The thiel was caught and brought before Rasulallah. Rasulallah’s verdict was with this verse but during the punishment was carried Rasulallah felt remorse. He turned his face back and told the person who brought the thief to him. “You are being a helper to satan.”

As in “You should forgive him.” Many verses following this one end with this sentence. “Gafurun Rahiym” This also includes this passage we are studying right now. Next verse 39th verse also ends with “Gafurun Rahiym” Like, “You should forgive him before bringing him to me, before this matter becomes the matter of punishment of a crime. You support satan by not forgiving him. This is the scolding of Rasulallah. Not to the thief but to the man who brings the thief to Rasulallah after he catch the thief with his belongings. At this point in this matter of punishment Rasullah’s position and attitude is very meaningful.

 This wasn’t the first forgiving reaction of Rasulallah. We see similar reactions regarding other matters of punishment. For example in Maiz el-Eslemi’s fornication situation, he turned to Hezzal, the person who convinced Maiz to confession and said to him. “You like what you did?

 I also read in El Muni. El Muni is the 20 books completion of Kadi Abdul Cebbar. Once a man comes to Rasullah and just about to confess his sin and crime to him, just before he opens his mouth, Rasulallah warns him, “Don’t confess.” Because the second he does, the matter becomes a public affair. In Islamic law in case of doubt the punishment shall be canceled. A hadith supports this “idreu’l-hudude bi’shubehat” In case of doubt, drop the charges. Even there are many comments on this particular hadith the majority believe that it’s a healthy one. So Rasulallahs advices have found their paths throughout the Islamic history this way.

 This is the historical aspect of this situation. There’s another one, my dear friends, unseen aspect if looked at with todays logic. Those who defend crime itself find the kisas or cutting hands or any other form of retribution crude and barbaric. But they should realize that they are the ones who defend the crime. If they could see the side of victim and find out the weight of any criminal situation they wouldn’t do that.

 Secondly in Islam responsibilities and right are mutual. But they say this when they defend the crime. “These types of punishments are violations against human rights.” It may be good on theory but guilty party should suffer some sort of punishment for his or her crime. This is not about punishing but defending the human rights. In that sense, carceration is a violation on human rights too, the right of freedom. So then how can we punish a criminal? If we give up on punishment wouldn’t that be a real violation on human rights? Not punishing the criminal has the same value as punishing the victim. It’s like saying to victim, “You suffered from him but we won’t charge him with anything because he is a human. In this sense he can come and kill you and we won’t do anything either. Because you are not as worthy as him.”

 Hand is a right. A gift from Allah to human. But using this hand on good path is a responsibility. So if any point the person decides to use this hand to steal or commit other sorts of crimes, this is about betraying his responsibilities. That’s the reason all rights come with the equal amount of responsibilities.

 Security of possession is one of the security types in Islam that should be preserved. Like the right of living. Innocent, clean and sacred. That’s why to create security of human rights we should prevent the thievery or any other sorts of offense.

In Islam, designing the society both humans spiritual needs and material needs are thought simultaneously. Not just from one aspect. So when a punishment is given, not only the needs of society and its security matters but also the conscience of the perpetrator should be cleansed as well. A conscience cleanser. That’s why when Maiz el Eslemi hadn’t said “Punish me” to Rasulallah because of his sin of fornication. No he said, “Tahhirni ya Rasulallah” “Cleanse me, purify me o Rasulallah.”

 Modern people have no data to process this side of situation. Because conscience is just an obstacle for them. How can they, who have no conscience, who have no guilt when they commit a crime, who have no problem playing the laws to their benefit, how can they understand Maiz, how can they understand Qur’an, how can they understand this verse. They cannot. Laws, garrai and muhammedi are out of their reach.

 In laws the only benefitting party are the people, dear friends. Allah doesn’t give laws for His own benefit. That’s why defending human against Allah is nothing but disrespect. Because Allah is the one who defends the people in the first place. No one can attack Alah’s existence. You cannot attack Allah, you cannot design an assassination. No, one can only attack other people. So who does Allah defend? All the base principles in Qur’an are designed to protect people.

 All these laws and orders in Qur’an they all have wisdom and action. If we leave the wisdom and focus on the act alone, then we cannot understand Allah’s will on that matter.

 What is the action here. For example, thievery. As in taking something from the owner of it without his permission. Thievery has this action part.

 Drinking alcohol is an action. Drunkenness. Drunkenness state is a violation to Allah’s laws by humans. And action but what is the wisdom behind the verdict then? Why is this so bad? Because its about covering the mind which Allah give to you. This is a crime to your entrusted treasure, the biggest treause that Allah give to you, your mind. So naturally without your mind, many crime doors are opened to you in this state. This is the background, the wisdom behind this action and reaction state.

 So what is the wisdom behind the thievery situation? Security of possession leading to Islamic societies peace and prosperity. But there’s an important point. What was Qur’an aiming at when it gave this rule in ignorance age as well. So that the poor children shouldn’t steal bread loafs and sleep when their bellies are empty? Stopping the this kinds of thefts too? Is this the message here. We will check on those when we look deeper in wisdom.

 Actually the ultimate goal is this. Islamic society structure is so strong and noble that nobody in this society needs to steal anything. All the reason of thievery is destroyed. Social justice is met, wealth and income distrubution is equal and beyond that zekah and alm concept manages to finish the poorness in entire society.

 Wealthy people in society think that their possessions contain the right of the poors within them. That’s why by giving zekah they also be thankful for it. “I finally find a person need my zekah, I thank you to be the one who help me do my duties to Allah.” This is the attitude for poor people. Islamic societies have witnessed this kinds of situations. This is the structural design that Islam wants for society. Let’s check out some examples regarding this.

 Amr bin Shurahbil. I entered the field of wheat and opened abath. Split the spikes and seperate the germs. A was about to smash them and do something to eat from them but the owner of the fields arrived. He saw the severed straws and beat me. Strip my clothes off me so I went to Rasulallah directly. I complained and said, “He took my clothes, O Rasulallah. My intention was to take the weeds and eat them.” Rasulallah called for the field owner and asked the reason for his actions. He said, “He entered my field and steal things Rasulallah.” Rasulallah got angry to the field owner. “He didn’t know and you didn’t teach him, he was hungry and you didn’t fed him. On top of that you took his clothes too. Give him his belongings now.” After that Rasulallah gave me a bag of wheats, I took it and went home.

 When we read this example we see the targeted social justice for Islamic society structure clearly. Rasulallah hadn’t even called him a thief. This is important and not the only example.

 Yahya bin Abdurrahman bin Habips situation is another example. Hatips slaves had stolen camels from a guy of Museyne. After that they confessed their crimes. Caliph Omar was the leader at that time. Naturally Hatip was called and the verdict of cutting hands was about to be executed. But last moment Omar called off the punishment he thought over the situation after a while the owner of slaves Hatip was called again.

 Omar said; “I didn’t find slaves guilty, but you are. Because I believe you starved them. That’s why I’m inclined to give you a heavy punishment. I may cut your hands so that you won’t do this again but I should give you another punishment. What was the worth of those camels?” Hatip answered “I swear to Allah it was more that 400 golds.” After this answer Omar said, “Then you will pay 800 golds. And if you starve these slaves again and they steal anything because of that, I will cut your hands.”

 As we can see here the problem is not about cutting hands or arms or any other sorts of punishment. No, the problem is maintaining the safety, security and peace in a society. It’ sabout designings a peaceful enviroment for people in a society.

 We also know that even during the year of famine and many cases of thievery reached Omar, he didn’t practice this particular punishment. Even there’s a verse regarding the situation. Because Omar knew Allah’s will on this matter. Allah’s will is not about cutting hands but to eliminate the concept of thievery in a society. Because if a society reaches to this level dear friends, one should only be a mentally challanged individual to steal anything.

 Think about it, the wealth is distributed in community fairly, unjustly earning anything is prevented, wealthy people have beliefs that their incomes include the rights of poor people so their rights should be given to them, all people are able to hear their conscience voice of faith. Like I said one should be mad if he chooses the path of thievery in this society.

 So if we look at the situation correctly we see this. But if we focus on the punishment alone then we see the picture upside down. If we start Allah’s law by the point of punishment then we intent to drag the situation below than average and this could only lead to a worse situation.

 At this point a community which the celestial laws are maintaining the order is a community where the social justice is complete. So if we start the law from the level of punishment at this point, first group meet the harm would be the poors and this would cross the will of Qur’an. If the administrators try to reach the pockets of people, these hands must be cut first.

 Think about that society. People in charge are trying to rob people with the name of inflation, funneling their savings every night. So if you leave those hands that robs the entire society but you try to cut the hands of poor people who steal from stores or restaurants just because they are hungry, this would be the opposite of Allah’s will. No, Allah’s will wouldn’t be done by that.

 In a society social justice should be met perfectly. Nobody carries the intention or the need of theft in a place. Only a cleptomaniac or some other mentally sick person might choose to go down that road, not the entirety of society. Moving on.

39-) Femen tabe min ba’di zulmihi ve asleha feinnAllahe yetubu aleyh* innAllahe Gafurun Rahiym;

But whoever repents after his wrongdoing and corrects (his conduct) Allah will surely accept his repentance… Indeed Allah is the Ghafur, the Rahim. (A.Hulusi)

 But if the thief repents after his crime, and amend his conduct, Allah turneth to him in forgiveness; for Allah is Oft-forgiving, Most Merciful.         (A.Yusuf Ali)

Femen tabe min ba’di zulmihi ve asleha But whoever repents after his wrongdoing and corrects himself feinnAllahe yetubu aleyh* Allah will surely accept his repentance. innAllahe Gafurun Rahiym for Allah is Oft-forgiving, Most Merciful.

The message here is clear. A person commits a crime then he is either caught or turned himself in and make his repetance. If the case hasn’t been public yet, then the person should be forgiven. The situation is between the person and the victims side from that point. This way the mutual relations and crimes nature are isolated from eacth others.

But there’s another aspect here, another fact that verse represents, the spiritual side. Femen tabe min ba’di zulmih whoever repents after his wrongdoing and corrects himself. This repetance in spiritual meaning represents the cleansing, purification. Because the person did commit a crime ann by doing that he breaks the integrity of social interactions but beyond that by violating another persons rights he also violates Allah’s rights. And for that he should also make his repetances.

40-) Elem ta’lem ennAllahe leHU mulkus Semavati vel Ardi yuazzibu men yeshau ve yagfiru limen yesha’* vAllahu ala kulli shey’in Kadiyr;

 Do you not know the (reality) sovereignty of the heavens and the earth is for Allah? He punishes whom He wills and rewards whom He wills! Allah is Qadir over all things. (A.Hulusi)

 Knowest thou not that to Allah (alone) belongeth the dominion of the heavens and the earth? He punisheth whom He pleaseth, and He forgiveth whom He pleaseth: and Allah hath power over all things. (A.Yusuf Ali)

Elem ta’lem ennAllahe leHU mulkus Semavati vel Ardi Do you not know the sovereignty of the heavens and the earth is for Allah?

Why this verse, why now after two verses regarding the thievery situation. We should ask this to ourselves. What is the wisdom behind it?

It’s like Allah sees through time sees modern age peoples attitudes to crime, how they defend criminal activities and addresses them. “Do you think Allah has no rights to put laws and verdicts on situations regarding society, crime and criminals? What kind of twisted minds you have? Allah has power over all things in heavens and on earth. Why shouldn’t Allah put laws for humans then?

Elem ta’lem ennAllahe leHU mulkus Semavati vel Ardi Do you not know the sovereignty of the heavens and the earth is for Allah? O you who cannot comprehend the vastness of Allah. yuazzibu men yeshau ve yagfiru limen yesha’* He punishes whom He wills and rewards whom He wills! vAllahu ala kulli shey’in Kadiyr Allah has power over all things.

41-) Ya eyyuher Rasulu la yahzunkelleziyne yusari’une fiyl kufri minelleziyne kalu amenna Bi efvahihim ve lem tu’min kulubuhum* ve minelleziyne hadu semma’une lil kezibi semma’une li kavmin ahariyne lem ye’tuk* yuharrifunel kelime min ba’di mevadi’ih* yekulune in utiytum haza fehuzuhu ve in lem tu’tevhu fahzeru* ve men yuridillahu fitnetehu felen temlike lehu minAllahi shey’a* ulaikelleziyne lem yuriydillahu en yutahhire kulubehum* lehum fiyd dunya hizyun ve lehum fiyl ahireti azabun aziym;

O Rasul! Do not be grieved by those who say “We have believed” with their tongues while they have not believed with their hearts (consciously, by internalizing and experiencing its meaning) and who compete in denial… There are some among the Jews who listen to you to make lies, or as mediators on behalf of people who do not come to you… They pervert the meanings of the words and say, “If this be given to you, take it, but if not (if instead, a judgment is made based on Allah’s laws) then stay away”… If Allah wills corruption for someone, you can no longer expect anything from Allah on his behalf… They are the ones whose hearts Allah does not wish to purify… There is disgrace for them in the world… And a severe suffering awaits them in the eternal life to come. (A.Hulusi)

        O Messenger! let not those grieve thee, who race each other into unbelief: (whether it be) among those who say “We believe” with their lips but whose hearts have no faith; or it be among the Jews,- men who will listen to any lie,- will listen even to others who have never so much as come to thee. They change the words from their (right) places: they say, “If ye are given this, take it, but if not, beware!” If any one’s trial is intended by Allah, thou hast no authority in the least for him against Allah. For such – it is not Allah’s will to purify their hearts. For them there is disgrace in this world, and in the Hereafter a heavy punishment. (A.Yusuf Ali)

Ya eyyuher Rasulu O Rasul! A direct message to Rasulallah himself. O Rasul. la yahzunkelleziyne yusari’une fiyl kufri minelleziyne kalu amenna Bi efvahihim ve lem tu’min kulubuhum* Do not be grieved by those who say “We have believed” with their tongues while they have not believed with their hearts and who compete in denial… ve minelleziyne hadu semma’une lil kezibi semma’une li kavmin ahariyne lem ye’tuk* Those who became Jewminded. This elleziyne hadu form should be taken as Jewminded not Jews themselves There are some among the Jewmindeds who listen to you to make lies, or as mediators on behalf of people who do not come to you. yuharrifunel kelime min ba’di mevadi’ih They change the words from their right places.

Yes Qur’an takes the word from the verses above and the topic of becoming Jewminded is opened again. A new anaphora is here, a new content. Actually Qur’an brings light to both the time it came, to its past and its future at the same time. This three time dimensional works in Qur’an just like this verse.

So if we stay on this verse for a little longer, they change the words, corrupt their meanings. Remember we studied a similar form in 13th verse of this chapter. Also in Nisa 46 and Bakarah 104 we clearly see the same form.

Their way of corruption is given with examples there in Baqarah 104. But severing the ties with the words and meaning is given there. But Qur’an binds the previous verse and the following one here so the content is different here.

Here we see the signs of 37th verse here, friends. I translated this verse a while ago. Now we should look it further to understand the meaning here.

What is the nature of the word become if its bonds with meaning are severed. This is told by blasphemers. But if you sever its bonds from the original you begin to take the meaning for muslims too. Severing the ties. I gave an example above. I didn’t give details back then but even when the shabe era was happening some people in group was telling things like this verse should be taken by muslims too. This was the first and clear example of corrupting the nature of a text.

Nafi bin Erzak also known as Ezarika, a man who creates his own following under his name says to Abdullah Ibn Abbas in his book Tercuman-ul Qur’an. By showing this verse as motive and reason.

“-O you, whose eyes and heart are blinded by Allah.” With the intention of insult. Abdullah Ibn Abbas was blind. Not born with it though. “I heard that you said to Allahs word of ve ma hum Bi hariciyne minha.. (37) they will stay in hell forever. But you say, “Some people will come out of hell after getting in, is that so.” Ibn Abbas’s answer to Nafi Bin el Erzak is meaningful though. “O Hakk. Woe to you. Read above the text first.”

Bektashi logic. La takrabus salah. Don’t come close to praying. When he was told to read above he replied “I’m not a memoriser. ve entum sukara Just read the following part of the same verse.

Don’t come closer to praying while intoxicated. So if you sever the ties from its context this is a form of Bektashi logic. This is the name of this logic these days. Because if you sever the ties of a sentence from a certain point you can eaasily change its message and nature to 180. If you cut the sentence of “Don’t come closer to praying while intoxicated.” Just before the word “While.” You change its meaning completely. After that you cannot say, “Allah says this, I cannot do my praying because Allah wants me not to do this by these specific words.”

Nafi bin Ezrak’s first move was exactly this in that era. Severing the ties of the word from its meaning and interpreting it with the opposite meaning of Allah’s intentions. Many harici people had done that too. We will talk about them later further. ..inil hukmu illa Lillah.. (Jonah/40) The verdict belongs to Allah. They severed the ties of its meaning and curse Caliph Ali with blasphemy. Why, because he accepted a judge for a situation. You accepted the verdict of a man instead of Allah. By giving a man the opportunity of being a judge, being the owner of result, you stepped out of religion. That’s what you see when you sever the ties from its original content, you meet this bizarre logic.

Qur’an calls this, becoming Jewminded and tells us that first people who had done that are sons of Israel who later became Jewminded.

Yekulune they say; in utiytum haza fehuzuhu ve in lem tu’tevhu fahzeru* ve men yuridillahu fitnetehu felen temlike lehu minAllahi shey’a If this be given to you, take it, but if not then stay away”.

If Allah wants someone to delve into mischief, nothing and noone can prevent that person to fall. Yes, next sentence gives us right that. “If this be given to you, take it, but if not then stay away” What is the point, what is the reason behind this sentence. Many incidents are given as the reason of arrival fort his situation. Particularly one, a jew couple committed fornication and came to Rasulallah according to the stories. They came to Rasulallah with this fiction. “If Rasulallah punishes you with something other than Recm, accept it. But if he punishes you with recm, know that he is indeed a prophet and knows the verdict in Tora.”

They came to Rasulallah to be punished. Rasulallah asked about the rule in Tora for that sin to them. First they didn’t want to answer that. They lied naturally and said, “In our book we paint the sinners faces and put them on a donkey and show them to everyone.”

Stories following brings us another person named Abdullah Ibn Selam, a muslim rabbi know as Ibn Suriya. He said; “No, the punishment of this crime is recm.” He brought the Tora, found the verse and read it there.

I don’t think the reason of arrival for this verse isn’t particularly about this incident, at least directly. Because it’s not about fornication. What we are told here something else entirely. We can even look deeperto verses surroundings and see things like war, social interactions, especially about the interactions between jews and believers. So the reason should be in this vicinity. We see another example in Ahmet Bin Hambels records. This is the reason of arrival according to him.

A Jewish tribe named “Sons of Nadir” and another Jewish tribe named “Sons of Kureyze” had a similar unjust agreement. When someone among Kureyze killed someone from Nadirs, Nadirs were demanding a full mulct. But when a member of Kureyze was killed they were giving a half mulct. Classic Jewish mentality. Ideology of fake superiority even among themselves. Here we see the claim of superiority of a clan to another. Like saying; “We are first class Jews and you are second class Jews.”

Today we see similar classification in Israel grounds between sefardin and eshkenaz. Same situation occurs today between western Jews and Eastern Jews. As you can see even today on the lands of Palastine which Israel came and declared ownership, we see the same logic, same complex.

So even centuries ago, this twisted logic was set among them naturally this oppressed Jewish tribe came to Rasulallah to complain. They said, if Muhammad is really a prophet he cannot close his eyes to this injustice.” Of course Rasulallah denied this unjust system and gave his verdict for fairness. This is about them according to the records. Moving on.

ulaikelleziyne lem yuriydillahu en yutahhire kulubehum Why are they doing that? Remember the incidents above. What were they doing? They were cutting the ties of words from their meanings. They were listening lies with full ears. Listening lies willingly, very interesting. Another verse comes to mind now. Elleziyne yestemiunel kavle feyettebiune ahseneh.. (Zumer/18) They listen the complete message and follow best for them. This however talks about the Jews which do quiet the opposite. Listening the message and following the worst. Two opposite types. One side, the believers listening and following the best. And the other side is the Jewmindeds, listening and following the worst. Negative type is explained here. So what is the destination of these negative types according to Allah? Let’s see about them.

ulaikelleziyne lem yuriydillahu en yutahhire kulubehum For such – it is not Allah’s will to purify their hearts. Yes, when Allah doesn’t want to clear someones heart, Allah leaves that person to his own. Allah takes the light from his eyes. He is left with eyes but no light.And when the light is taken away that person is good as blind. lehum fiyd dunya hizyun ve lehum fiyl ahireti azabun aziym; This verse is for those who became jewminded and this is their final destination. For them there is disgrace in this world, and in the Hereafter a heavy punishment.

42-) Semma’une lil kezibi ekkalune lissuht* fein cauke fahkum beynehum ev a’rid anhum* ve in tu’rid anhum felen yedurruke shey’a* ve in hakemte fahkum beynehum Bil kist* innAllahe yuhibbul muksitiyn;

They constantly listen to lies and devour forbidden things… If they come to you, then judge between them, or turn away from them… If you turn away from them, they cannot give you any harm… But if you judge, then judge with justice… Indeed, Allah loves those who deal justly. (A.Hulusi)

(They are fond of) listening to falsehood, of devouring anything forbidden. If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them. For Allah loveth those who judge in equity. (A.Yusuf Ali)

Semma’une lil kezibi ekkalune lissuht They constantly listen to lies and devour forbidden things. This verse can be taken as a reference point for people whose actions and speeches  have a direct corelation with the things they eat. Very interesting. As in the verse indirectly saying “You are what you eat.” They constantly listen to lies and devour forbidden things. Devouring not just eating, devouring.

Here we see the word suht which by the origin has the meaning of anything that ruin and scar the owner. So suht can be taken as value breaker and here it has the same meaning anything that diminish your value. If a person becomes jewminded, if his ethics become one with jewish ethics, if that person makes a contract with Allah first but breakes it later then every choice he makes are become negative, not positive.

When he thinks, when he talks he manages to find the worst things to say. When he listens to you, he manages to find the most negative things you said and brings them to you. When you offer them two distinct choices, he immediately chooses the bad one. Invite them to a sin and a good deed at the same time, he rejects your invitation to a good deed but accepts your offer for sin. This is his way of eliminating the good from his side. Total destruction. Moving on. fein cauke fahkum beynehum ev a’rid anhum.

Here we meet another verdict in Qur’an. If they come to you, then judge between them, or turn away from them. Who? First of al lif we talk about face to face relations, then it’s obvious we are talking about Jews. But we should take the meaning of this verse in general sense. Because Allah’s message is general and for all humanity. In this sense with the agreements of many scholars, the explanation should be taken as this.

If a non-muslim in a society of people wants to apply to a court of Islamic community, that would be his choice. They can be judged with their faiths case. They can go to their own court if they want. This is their rights, they are free to execute their own laws. This is for the minority non-muslims in an Islamic society. But if they want to apply to Islamic courts to solve any dispute, it’s up to the Islamic court to whether accept of deny the application.

Islamic scholars reach this conclusion based on an application done to Rasulallah. That’s why;

fein cauke fahkum beynehum If they come to you, then judge between them, ev a’rid anhum* or turn away from them… ve in tu’rid anhum If you turn away from them, felen yedurruke shey’a* they cannot give you any harm… ve in hakemte fahkum beynehum Bil kist* This part is important this is the most fundamental principle of Islamic order. But if you judge, then judge with justice. innAllahe yuhibbul muksitiyn Indeed, Allah loves those who deal justly.

We come up with two things my friends;

1-People can judge, people too can judge. As in the owner of judging only belongs to Allah, people cannot judge logic cannot be the answer to solve issues. Because what is the message? ve in hakemte if you judge. Of course we make many decisions everyday. People have the ability of choosing, so we have the ability of judging.

 2- When people judging there’s only one thing that should be taken under consideration. That is the most influential thing, Justice. That’s justice is the foundation of power. El adlu esasul mulk  This expression named for Caliph Omar is actually the validation to those who say, “Countries come down by tyranny, not blasphemy.” Moving on.

43-) Ve keyfe yuhakkimuneke ve indehumut Tevratu fiyha hukmullahi summe yetevellevne min ba’di zalik* ve ma ulaike Bil mu’miniyn;

Why do they make you a judge when they have the Torah in which there is Allah’s command? And yet they turn away from your judgment! They are not believers! (A.Hulusi)

 But why do they come to thee for decision, when they have (their own) Torah before them?- therein is the (plain) command of Allah; yet even after that, they would turn away. For they are not (really) People of Faith. (A.Yusuf Ali)

Ve keyfe yuhakkimuneke ve indehumut Tevratu fiyha hukmullahi Why do they make you a judge when they have the Torah in which there is Allah’s command? We see that Qur’an accepts Tora’s judgement valid for Jews. You may ask, was that the same Tora they hold in their hands as the Tora we read today? Yes, it was the same Tora or fairly similar one. summe yetevellevne min ba’di zalik* And yet they turn away from your judgment! ve ma ulaike Bil mu’miniyn They are not believers. As in they even don’t believe their own books.

Qur’ans intention here is this. Qur’an wants to expose those who behave hypocritical to their own faiths. They don’t even accept their own faiths, their own books. We see the same type even today. This is what I call becoming jewminded. They say they believe but when they are asked to follow the orders and verdicts of their own books, they deny. This is exactly a jewminded behaviour. Just like sons of Israel have done since they fall to the path of jewmindeds.

Qur’an criticise the indecency for faith here. By exposing them in front of Rasulallah, the message is given in this form, These dishonest people, their actions to Qur’an shouldn’t be seen overestimated by you. There’s a lesson here. We are the last readers of these verses we are the “ehli kitap”, Qur’ans addressed group. In this sense, if we say “Our book is Qur’an, we put our faiths in Qur’an.” But when the verdict is given by Qur’an and we choose not to follow it, that’s when we fall into becoming jewminded.

44-) Inna enzelnet Tevrate fiyha huden ve nur* yahkumu Bihen Nebiyyunelleziyne eslemu lilleziyne hadu ver Rabbaniyyune vel ahbaru Bimestuhfizu min Kitabillahi ve kanu aleyhi shuheda’* fela tahshevunNase vahshevni ve la teshteru Bi ayatiy semenen kaliyla* ve men lem yahkum Bi ma enzelAllahu feulaike humul kafirun;

 In truth, We have revealed the Torah, in which there is Nur and the knowledge of the reality… By it, the Nabis who have submitted, ruled the Jews, and so did the Rabbis (those occupied with the training of Jews according to the Torah) and the Priests (those with knowledge and wisdom) who were entrusted with the protection of the knowledge of the reality, and to which they were witnesses… So, do not fear man, fear Me! Do not sell the truths of which I inform you for a small gain. Those who do not judge by what Allah revealed, they are deniers of the reality! (A.Hulusi)

 

It was We who revealed the Torah (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to Allah’s will, by the rabbis and the doctors of law: for to them was entrusted the protection of Allah’s book, and they were witnesses thereto: therefore fear not men, but fear Me, and sell not My signs for a miserable price. If any do fail to judge by (the light of) what Allah hath revealed, they are unbelievers. (A.Yusuf Ali)

Inna enzelnet Tevrate fiyha huden ve nur* In truth, We have revealed the Torah, in which there guidance and light. yahkumu Bihen Nebiyyunelleziyne eslemu lilleziyne hadu By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to Allah’s will.

My mentioning of sons of Israel who became Jewminded or any other communities who fell into the grasps of becoming jewminded; this verse confirms my tone completely. We should inspect it further here. This verse informs us that all prophets are muslims. Also the real Mosevians, sons of Israels were really the muslims but then they became jewmindeds. That’s why muslim prophets were judging and ruling the jews and sons of Israel with it. From this notion, I see a full support to my explanations on becoming jewminded situations.

ver Rabbaniyyune vel ahbaru Bimestuhfizu min Kitabillah by the rabbis and the doctors of law: for to them was entrusted the protection of Allah’s book. What were they doing, they were ruling with Tora too.

As you can see dear friends, we should ask this question. Why then Tora has been corrupted but Qur’an hasn’t. The answer is in this verse. This expression is the answer. Because for to them was entrusted the protection of Allah’s book. But Allah ensured the safety and integrity of Qur’an Himself.

Inna nahnu nezzelnez Zikra ve inna lehu leHafizun; (Hicr/9) Zikhr, Qur’an, we delivered them for sure, and we are the ones who protect them. This is Allah’s words. But here Tora was entrusted with religious figures of sons of Israel and not long from that moment they fell into the treason, betrayal to the entrusted. This should be the conclusion we should learn from this verse. ve kanu aleyhi shuheda’ They were all witness to it. fela tahshevunNase vahshevni why couldn’t they protected it then? Here’s the answer. Then don’t fear from the men, fear me. Because they fear from the people, because their fears for Allah was erased by the fear of other people, they couldn’t protect the message.

Fearing people is not a simple fear as we know it. It also contains, taking a person favor in account, fearing to be undervalued by people. Not fearing your position for Allah but fearing your position in front of other people. Having “What would people say?” in front of “What would Allah say?” This fear expression doesn’t only represents the method but all actions related to it. This is not just tactical, it’s strategic.

Fear is a vein in human, it exists. You cannot ignore it. It’s something humane. Fear can grasp you via this fear vein and make you bow down to some other god figures. Since Allah is aware of this veins existence, since Allah knows the human nature, Allah educates people to stand in front of your fears with bravery, in front of all things that wants to be bowed down by you. And sasying this. If you should fear someone, fear me. Fear me, so that those who wished to enslave you cannot use your fears. So that they cannot channel your fears to make you bow down to them. That’s the reason why Rabb of All Worlds says, Vahshevn Fear me. ve la teshteru Bi ayatiy semenen kaliyla Do not sell the truths of which I inform you for a small gain. ve men lem yahkum Bi ma enzelAllahu feulaike humul kafirun; Those who do not judge by what Allah revealed, they are deniers of the reality.

45-) Ve ketebna aleyhim fiyha ennen nefse Bin’nefsi vel ayne Bil’ayni vel enfe Bil’enfi veluzune Bil’uzuni vessinne Bissinni velcuruha kisas* femen tesaddeka Bihi fe huve keffaretun leh* ve men lem yahkum Bima enzelAllahu feulaike humuz zalimun;

 We had decreed in it (the Torah), “A life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth! And a wound for a wound…” But whoever forgives, this will expiate his past mistakes! And whoever does not judge in accordance with what Allah reveals, they are the wrongdoers. (A.Hulusi)

We ordained therein for them: “Life for life, eye for eye, nose or nose, ear for ear, tooth for tooth, and wounds equal for equal.” But if any one remits the retaliation by way of charity, it is an act of atonement for himself. And if any fail to judge by (the light of) what Allah hath revealed, they are wrong-doers. (A.Yusuf Ali)

Ve ketebna aleyhim fiyha ennen nefse Bin’nefsi We had decreed in it (the Torah), A life for a life, vel ayne Bil’ayni an eye for an eye, vel enfe Bil’enfi a nose for a nose, veluzune Bil’uzuni an ear for an ear, vessinne Bissinni a tooth for a tooth! velcuruha kisas* And a wound for a wound…” femen tesaddeka Bihi fe huve keffaretun leh But whoever forgives, this will expiate his past mistakes!

The furious retributions that are seen in Moses sheriah can also be seen in Tora with details. This is the original testaments and explained everything with detail. But this, fe huve keffaretun leh But whoever forgives, this will expiate his past mistakes! This expression is a reference for the door of forgiveness and mercy shall always be open.

Only the victim can forgive the criminal. Systems cannot forgive any criminals. Crime is done to people, no other system has the authority to forgive him anymore. Think about this. I committed a crime against you, I took your right, I violated your right. And after that when you wait for justice or retribution, some other person comes and says, “I forgave him.” But you don’t. This is exactly the meaning of defending the crime. So only the victim can forgive the criminal, the perpetrator. The sole right of mercy belongs to the victims side. Even Allah doesn’t take this right from victim. This is the meaning of kisas.

Kisas means the authority of mercy for the victim against the criminal. So what happens when victim forgives;

  • Criminals conscience becomes clean and in peace.
  • If victim shows mercy, he also lets go of his pain since there won’t be anyone to blame anymore.
  • The feeling of revenge is göne for good. And this helps a lot.

So in this sense, Qur’an too brings this principle to life by Allah’s words that know people, this principle of “Only the victim shall forgive the perpetrator.” The first meaning here is this. “It is an atonement for the forgiving party. But it also another meaning, “It also is an atonement for the perpetrating party.” I however don’t prefer this second meaning. ve men lem yahkum Bima enzelAllahu feulaike humuz zalimun; Those who do not judge by what Allah revealed, they are deniers of the reality!

46-) Ve kaffeyna ala asarihim Bi ‘Iysebni Meryeme musaddikan lima beyne yedeyhi minetTevrati ve ateynahul Inciyle fiyhi huden ve nurun, ve musaddikan lima beyne yedeyhi minet Tevrati ve huden ve mev’izaten lil muttekiyn;

We sent Jesus, the son of Mary, in the footsteps of them (the Nabis who had submitted) to confirm the knowledge from the Torah (as truth). And We gave him the Gospel, which contained Huda (the knowledge of the reality) and Nur, and confirmed what reached him from the Torah, as guidance and admonition for the protected ones. (A.Hulusi)

 And in their footsteps We sent Jesus the son of Mary, confirming the Torah that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Torah that had come before him: a guidance and an admonition to those who fear Allah. (A.Yusuf Ali)

Ve kaffeyna ala asarihim Bi ‘Iysebni Meryeme musaddikan lima beyne yedeyhi minetTevrati We sent Jesus, the son of Mary, in the footsteps of them to confirm the knowledge from the Torah as truth.

The foundations of a union confederation here.  Like it is said in Matta Bible, Jesus didn’t say that he brought forth a brand new religion. “I don’t deny what came before me, I came to validate the ones before me.” There’s a reference to that.

ve ateynahul Inciyle fiyhi huden ve nurun, ve musaddikan lima beyne yedeyhi minet Tevrati ve huden ve mev’izaten lil muttekiyn We sent him the Gospel: therein was guidance and light, and confirmation of the Torah that had come before him: a guidance and an admonition to those who fear Allah.

“O you, who have faith in Tora, you judge. You say you believe in Tora, so be serious in your faiths and put Tora in your lives.”

Qur’an then turns to those who believe in Bible. “If you believe in Bible, then be serious and put Bible in your lives.” These declarations are in fact the preparations for the following message and it’s this.

47-) Vel yahkum ehlul Inciyli Bi ma enzelAllahu fiyh* ve men lem yahkum Bi ma enzelAllahu feulaike humulfasikun;

Those who follow the Gospel should judge with the creeds in the Gospel revealed by Allah. Whoever does not judge with the creeds revealed by Allah, they are the corrupters! (A.Hulusi)

Let the people of the Gospel judge by what Allah hath revealed therein. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel. (A.Yusuf Ali)

Vel yahkum ehlul Inciyli Bi ma enzelAllahu fiyh Those who follow the Gospel should judge with the creeds in the Gospel revealed by Allah. The summary of these is this. A faith that doesn’t interfere daily life is a dead faith, whatever you believe in. So be serious in your faiths. Live properly under the light of your faiths. Don’t say “I believe in this.” And then go and live the opposite of that beliefs.

Last sentence of 47th verse, I leave this in our next lesson because I will stay on that verdict of Allah a little longer. Also the last parts of 44 and 45th verses “Those who do not judge by what Allah revealed, they are deniers of the reality!” I will talk about them further in my next session.

“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.

“Esselamu aleykum.”

 

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Yazan: 30 Mart 2017 in QUR'AN

 

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