“Euzu Billahi minesheytanir racim”
Dear Qur’an friends, in our previous lesson, we closed with the 47th verse of Maida chapter. More truly, we processed the first half of the verse ands deliberately left the second half to this lesson. The reason fort his is the establish the connection between 44, 45 and 47th verses as a complete verdict. Because Allah’s will or Allah’s verdict situation is one of the most stayed on topic in Qur’ans translation and Islamic law as well as in Islamic history. So in this lesson we will study the verses 44, 45 and 47 as a whole and try to learn this Allah’s verdict situation.
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. ve men lem yahkum Bi ma enzelAllahu feulaike humulfasikun Whoever does not judge with the creeds revealed by Allah, they are the corrupters!
As we all remember, 44th verse was saying; 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!
Again in 45th verse; ..ve men lem yahkum Bima enzelAllahu feulaike humuz zalimun; “And whoever does not judge in accordance with what Allah reveals, they are the wrongdoers.” was the end of the verse.
The word hukum (verdict) comes from the roots of ha ke me. As the literal meaning it can also be translated as the leash. With all the meanings connected to this root we see; “Obstacle, connection, law, order, justice and conclusion.” As a literal word it represents a thing that binds, a thing that holds another being so that it won’t get away. As a leash this is the entire meaning. As this point Qur’an adjusts this word into the modern society to remind everyone that the being at the other end of the leash, as the holder of the leash. Also the word first comes to Madina back then as the concept, law, order, system and naturally verdict.
In Shura/21 the verse says, “Judging by the message Allah brought to you.” So humans don’t have a ground to give judgements on their own? This is the question. If Allah’s message doesn’t bring a light to a situation about anything, does a person have the right to give judgement then? Or people’s rights to give judgement don’t exist at all? Creating another question like “Do people really have a free will, then?”
Of course none of these verses says something like this. So, creating something like that and understanding it this way is an approach of Haricis. Haricis interprets almost the entire Qur’an falsely. Just like the Joseph chapter. inil hukmu illa Lillah.. (Yusuf(40) Verdict only belongs to Allah. They show this verse and others similar to this one and says, nobody have the authority of decision on something hence choosing a judge or a referee is nothing but blasphemy. Back then they both accused Caliph Ali and Muaviya with blasphemy when they choose judges on certain occasions, they also said that whoever follows them go astray from religion. They went on an accusing claim spree and by chasing such a claim they became obsessed and turned into a black terrorrist stain on Islamic political history.
Right now we should ask this question while coming and going between behaviours on ifrat and tefrit (two opposite sides). Do people have any judgement calls in them or Allah hasn’t given people any saying on like. There’s no such thing. We can come back just a few verses and see this. Maida/42 .. ve in hakemte fahkum beynehum Bil kist..
Very clear. If you judge between them, judge fairly. This is rather obvious. People do have the authority of judging because Allah gave people the power of will, the power of judgement. Judgement comes from will.
We decide tens of hundreds things from the moment we wake up to the moment we go to bed everyday. About ourselves, about others, about things, about events, about time and space of certain things. When people lose the power of judgement, they also lose the power of thinking. This is a function of mind and a mindless creature cannot rule. That’s why no person can find a verse that saying otherwise.
So how can we really determine the vicinity of these verses. To answer this question I should show you the verse Shura/21. With the meaning of Shura/21, we encounter this answer.
Or do they have partners in religion who validate for them the things that Allah forbids? We see the word sherau here. “Partners who can make judgements for them.”
What we should focus on is the area that Allah forbids. From this perspective we can deduce that Allah leave humanity a vast ground of judgment via the path of choice and opposition. But this creates another question, what is the area that Allah doesn’t allow us to make judgement? We will learn about it later when we processed the matter further.
This verse, 42th has a notion about specifically the judgement calls of humanity but right after this verse we encounter quite the opposite message. What’s it saying?
fahkum beynehum Bima enzelAllah.. Judge between them with what Allah sent to you. So now there’s difference between; .. ve in hakemte fahkum beynehum Bil kist.. and ..fahkum beynehum Bima enzelAllah.. verses. Is there a contradiction here? No, of course not. If a situation is related to a matter that Allah puts a law on, then you should consider these laws when you make a choice. You cannot ignore them. Because ignoring them, making them irrelevant is also ignoring Allah. But beyond that there’s a ground where Allah open it for humans will, humans mind, humans judgement. So on those grounds when you make a decision, you should have one principle. What’s that? Bil kist Be Just. Make your judgements justly. So the only thing that validates the choice is justice. Making your calls by the light of justice.
So judgement has another aspect, direction. Ruling with justice. That’s why the message points out that the only thing validates the judgement and in this case ruling is justice. Tyranny and oppression only make things worse. That’s why whoever rules by tyranny and whatever that person thinks his rules are for, they are all invalid. That’s why famous scholar Sheyh-ul Islam Ibn Teymiyye of Harran said; “Countries collapse by tyranny, not blasphemy.” As in what makes a judgement invalid is tyranny.
We see two sides in this judgement situation in history.
One side is Haricis I mentioned before. That interpretted Qur’ans judgement related verses wrong and made them tools for their murders. They severed the ties of the words from their roots. They take a sentence from the chapter Joseph, a sentence came from the lips of Prophet Jacob and made it their instrument and reason for their murders. Caliph Ali once said on those murders based on that sentence;
– Kavl ul hakk..! This sentence is Hakk. They are the words of Allah. – El Kavl ul Hakk They are the words of truth but yuradu biha batilun. They became tools for ignorants purposes. As in a word of truth is used to justify the superstitious and ignorant peoples heinous actions.
A word of truth, used beside its purpose and was made as a means to do superstitious. This was the logic of haricis. You chose a judge between you and Muaviyah, then you became judge. You took the rule then you disobeyed Allah. You disobeyed then you became blasphemers. You did blasphemy then you are no longer a muslim. You left Islam then you deserve to die, execution. For this twisted logic Caliph Ali was murdered and the killer was a member of haricis. Ibn Mulcem murdered the great Imam Ali in the name of Allah.
This is ifrat, one side. Other side also exists in history, today they are named as choicers. As in those who try to understand these verses solely for Jews. They are treating these verses with all their content, with their ups and downs, they are all about jews. If we look at target groups of verses, it may seem right but Qur’ans verdicts are universal and beyond time and space, that is more true. You cannot degrade Qur’ans laws to a specific time and space, this would be a greater threat. That’s why all scholars and translation masters never forget this principle when they do their works.
“The specific nature of reasons are not obstacles for verdicts general nature.”
In this meaning, choicers says, “44, 45 and 47th verses of Maida chapter are for and about Jews, that’s why they are not concern of ours.” This is the real meaning behind these words. “We don’t need to judge with what Allah sent to us. Because these verses are about them.” Which believer has the guts to say something like that? How come something so bad to them can be good for us? Ibn Abbas a.k.a Tercuman-ul Qur’an (Qur’ans translator) says something for those who take this approach just like haricis who took other side. From the book Zemahseri Keshaf…
“O, you are so nice people in nature then? What a lovely people you are. All good things are to you and all bad things are to the people of the book, right? Qur’an should treat you with all good things and compliments but when you stumble onto some bad things, a negative comment, you say; “This doesn’t concern us, we shouldn’t be offended by that. These are for the people of the book.” Because you all are a nice bunch!”
He says this and adds a wonderful explanation to ensure a right understanding. Whoever from you denies the judgement of Allah, that person cuts his ties with Allah. He isn’t a believer anymore. Whoever doesn’t deny Allah’s judgement but also don’t go accordingly, he becomes fasik. He steps out of religions frame and becomes a tyrant. This is a great and balanced explanation.
We may also reach this conclusion from this explanation. The meanings of terms fasik, tyrant and blasphemer.
Whoever doesn’t deny Allah’s judgement but also don’t go accordingly, he becomes fasik. He steps out of religions frame and becomes a tyrant.
Whoever doesn’t deny Allah’s judgement but also don’t go accordingly and on top of that do the exact opposite, he becomes tyrant. Because this is the meaning of oppression. The laws Allah brought are the fairest for all mankind. Tyrany is the name of taking something from its rightful place. By doing that, this person takes Allah’s law from its rightful place and puts something else instead.
And whoever denies what Allah brought is a blasphemer all together.
We should be able to interpret these three verses via the help of this understanding. This understanding neither has a total rejection or a total acception. It’s an approach with a stand fair and acceptable. Moving on.
48-) Ve enzelna ileykel Kitabe Bil Hakki musaddikan lima beyne yedeyhi minel Kitabi ve Muheyminen aleyhi fahkum beynehum Bima enzelAllahu ve la tettebi’ ehvaehum amma caeke minel Hakk* li kullin cealna minkum shir’aten ve minhaca* ve lev shaAllahu lecealekum ummeten vahideten ve lâkin liyebluvekum fiyma atakum festebikul hayrat* ilAllahi merci’ukum cemiy’an feyunebbiukum Bi ma kuntum fiyhi tahtelifun;
We revealed to you a reality that confirms, protects, witnesses, rules over and encapsulates the Truth pertaining to the knowledge of the reality (sunnatullah) that came before you… So judge between them with what Allah has revealed… Do not leave what has come to you as the Truth and follow their empty fancies and desires… To each of you We prescribed a law (rules and conditions regarding lifestyle) and a method (a system based on fixed realities not subject to change with time). Had Allah willed, He would surely have made you a single community! But He wanted to try you with what He gave you (so you can see for yourself what you are)… So hasten to do good! To Allah you shall all return… He will inform you of the things you have been dividing and disputing over. (A.Hulusi)
To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a Law and an Open Way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute; (A.Yusuf Ali)
Ve enzelna ileykel Kitabe Bil Hakki musaddikan lima beyne yedeyhi minel Kitabi ve Muheyminen aleyhi To you We sent the Scripture in truth, confirming the scripture that came before it, Muheyminen aleyhi seperator the truth from the false.
An important part. This is one of the features of Qur’an. One of the main functions of Qur’an. Qur’an is Muheyminen ala. What’s that mean? Maker of checker. As in if any of the previous messages had something other than celestial essence mixed in, Qur’an seperates the dirt from the original message. So that you may look Qur’an and decide accordingly.
That’s why Qur’ans function is seperating the superstitious and earthly interactions from the original celestial messages. So when someone checks the previous books and finds a verdict that doesn’t contradict Qur’ans verdict or some idea that Qur’an also validates, it means that verdict or idea is indeed celestial origin. Otherwise one can easily assume that they are tainted with earthly superstitious.
For this reason we should check Tora and Bible with the justice scale of Qur’an today. Is this a mixed gold. As in yellow essence was mixed with gold here, some other mineral was mixed here, golds purity was tainted or is it really the pure gold pure celestial message. To answer these questions we should make our researches by using Qur’an.
Qur’an is a blessing for them in this sense. Yes, a blessing even for them. If they do that they can easily see that Allah’s verses are mixed with peoples fictional verses and by that they can seperate them with ease.
Islamic scholarship approach the previous messages before Qur’an positively most of the time. But even there we see the problem of ifrat and tefrit. For example Caniph scholars suggest that in one can make his prayers using Tora, Khanbeli scholars say that one can go to bathroom with Tora. Very extreme, and sometimes very unpleasant things of course. First of all it’s a sacred text. Qur’an forbids people to insult things that other people find sacred. We will encounter verses related to this matter today and our other lessons later. But to be able to say that we can make our prays using Tora, we should first double check their essence and make sure they are the messages of Allah. Otherwise we cannot say a total verdict like this one. Moving on.
fahkum beynehum Bima enzelAllah so judge between them by what Allah has revealed, ve la tettebi’ ehvaehum amma caeke minel Hakk and follow not their vain desires, diverging from the Truth that has come to you.
Actually this is the continuation of the verdict matter talked above. As in Qur’an turns to Rasulallah now, addressing to him saying; fahkum beynehum Bima enzelAllah so judge between them by what Allah has revealed.
So who are they then? They could be Jews or people of the Book in general, we may see that Rasulallah sometimes made judgement calls for people of the book according to the records. For example first stoning penalty was given to a Jewish couple who were guilty of fornication. And when the penalty was given he said; “I will be the one who is forced to revive this forgotten verdict of Allah in Tora.”
This is important. As in Rasulallah made judgement calls for a jewish man and woman who were guilty of fornication with their books. But the word “they” can also be us, the community of Muhammad fort his matter. But whoever is mentioned here or whichever community is targeted, the message is clear. Allah says to Rasulallah that he should judge between them by what Allah has revealed, and shouldn’t follow their vain desires, by divergin the Truth.
The main reason is this. Don’t become Jewminded, Don’t become Christianminded. Do you know why they became like this? Because they tried to force their instincts, desires, egos and likes above Allah’s will. This is the main reason why they became what they are today.
Why did this happen? Why did they corrupt their books, why did they cut off from Allah’s will. Because to be able tol ive by Allah’s rule, humans willpower should be one with Allah’s will. This was their shortcomings, They couldn’t integrate their wills to Allah’s will. They thought they were different that Allah’s being. They severed pieces from the main and those pieces naturally without guidance fall into some bad paths. Paths that ruin and corrupt their societies just like they ruin their own books.
li kullin cealna minkum shir’aten ve minhaca Verse continues here and points out another general rule. To each among you have we prescribed minhac a Law and an Open Way.
This is one of the few spots where the Qur’an uses the word “sheria” and here we see it in the form of “Shir’a”. As a meaning Shir’a or Sheria, it is the source of water or path that people or animals take. If we gather these literal meaning we can say, the path to water, path that traveled on frequently, path that people should travel on. Not as the source of water but the path that leads to water. This is important. Here the message says, “A shir’a is given to all of you and it is established a method to follow it.” It is called minhac.
The method of carrying life on the path of sheria is called minhac. The method to carry water without spilling is called minhac and the path is called shir’a or sheria.
The main purpose of sheria is one and only but all communities might have different sherias. Prophets were recieving different sherias. It’s like this. The main source of water is always the same but every community walks its own path and creats its own style. People develops their paths on their own. The meaning is this. That’s why source is one, the celestial source. Purpose is one. There are mutual principles among different sherias. Great scholar of Andulusia Shatibi calls this makadus Sheria. Targets of sheria as in targets of celestial laws.
The differential nature of paths is also a blessing from Allah. It’s Allah’s action on taking notice for the time differences. It’s about taking notice of different timelines, different lands, different cultures and naturally different communities.
I said that sheriah is not the name of the source but the path that leads to that source. But source is not a steady or putrid water dam, no it’s a great river that flows with great potential without a hint of stopping a single drop. So if you percieve that the path may seem like a source of steadiness, then you stop time in your mind on this matter. Then you lose your perception of Allah’s actions on taking notice for the differences of time and space on this matter.
As an answer to the question of “How can we find the source?” we can only find the source by opening a path to it. That’s the only way to reach the celestial source. Of course we see those who fall into the mistakes of ifrat and tefrit historically.
1-People who try to stop the flow of source. People who try to turn the source into a dead, stinky cup of water.
2-People who abandoned the path to the source completely and follow some sort of mirages, lies, dreams instead of the truth.
These two types are wrong, they are both false and unfortunately they both exist.
First, imitating the ancestors, hence putrid water. Imitating ancestors with blind conviction. Second is imitating the West. A mirage, chasing a dream. False perception of a desert nomad to walk for a water source but in fact delve into the deeps of desert, an illusion. Humanity will see it as it really is one day.
In a world like this, if humanity seeks an alternate source, a way out, a new breath, we won’t have another alternative but Allah’s everflowing river. There won’t be an alternatice beside the celestial laws. That’s why we should be able to distinguish the path of celestial laws from the path of corrupted ways of ancestors.
This isn’t the way of imitation. Because it leads to a source so strong that the source can pierce through the land. Sheria leads to a source like that. We should be on that path today. People of yesterday used the path of yesterday. We should force another path just like the people before so that we may reach the source, we cannot use the old path anymore, that’s for sure.
So there’s a path unopened, unused for people of today. It’s up to us to open that path. We will open it, we will open it by understanding the revelations. By concidering the time, by considering the humanity, by considering Allah’s will, that path should be opened. Qur’an is the peak of all revelations. It represents the most perfect and complete way for spiritual cleansing.
But this uniqueness don’t hold other religions members from reaching Allah’s mercy by other means. Just like the verse indicates. li kullin cealna minkum shir’aten ve minhaca To each among you have we prescribed minhac a Law and an Open Way. You may only find such clarity in Qur’an. An expression validates that other religions who follow the laws are
not really far away from Allah’s blessing. There are many verses in Qur’an that confirms this one. For example Baqarah/62 we see this.
Also in Ali-Imran/113 Leysu sevaen, min ehlil Kitab Not all people of the book are the same. Qur’an seperates the good from the bad. Qur’an never wipes an entire community without giving them a chance to distinguish themselves from the bad.
This is the logic Qur’an wants us to earn. Believing the Judgement Day, remember Innelleziyne amenu velleziyne Hadu venNesara vesSabiiyn.. (Baqarah/62) People who believe are Muslims so we should understand that those who show faith are muslims no matter what. They can be Jew, Christian or from some other religion, men amene Billahi Whoever shows faith to Allah velyevmil’ahiri whoever shows faith to afterlife, ve amile salihan and whoever makes good deeds, these three are mandatory felehum ecruhum inde Rabbihim ve la havfun aleyhim ve la hum yahzenun; shall see what they have done. Yes the verse is clear. There’s no need for alternate translations or interpretations. They will get their share of happiness. They won’t be disappointed. They won’t have future anxiety anymore.
The only book that might explain such a thing is Qur’an, my dear friends. lev shaAllahu lecealekum ummeten vahideten If Allah had willed, He might make a single community from you. Why single, why weren’t we become a single community you may ask, Qur’an says it’s the nature of things. Because Allah hadn’t willed this. Putting all people on one line, making them walk from a single lane, it’s not suitable for Allah’s will, even the struggle is for reaching Hakk.
It is said that shall not be possible. Had Allah willed, it shall be so. But Allah hadn’t willed. As in, the evil shall exist, so shall deviation, superstition, ugly. It’s the only what the good, beautiful and Hakk’s worth shall be realized. Comparison shall exist. People shall use their wills. If evil cannot exists, there wouldn’t be any choice for humans. What can they pick then, you need at least two things to choose. You cannot give prizes if there’s no way to choose a person. Or the opposite you cannot punish a person for their choices. A human can use his own will if he meets the alternatives. By choosing, a human becomes responsible for his choices. By that responsibility a person recieves a reward or punishment. It’s like that. That’s why…
. lev shaAllahu lecealekum ummeten vahideten If Allah had willed, He might make a single community from you. But Allah hadn’t willed. ve lakin liyebluvekum fiyma atakum What then, what had Allah willed. Allah wanted to try you with what He gave you. This is the answer to that. To test us with the things given us by Allah.
Allah has given us the revelations.
Allah has given us the life.
Allah has given us the earth.
Allah has given us the leadership.
Allah has given us the humanity.
Allah has given us the prophets.
Allah has given us the books.
And the verdict shall be given by checking if we betray these entrusted things or not. We are the ones responsible for our actions. These actions can only be counted as treason or loyalty. Either you betray the entrusted or you show loyalty. Only Allah may give the judgement for that.
festebikul hayrat then compete over not to destroy yourselves but on making good deeds. Very, very important principle, a universal principle. Compete each other to make more good deeds. Who? Who are the targeted group of this verse. li kullin cealna minkum shir’aten ve minhaca To each among you have we prescribed a Law and an Open Way. They are the ones who are told to do good deeds.
O communities who believe in Allah, o Jews who believe in one Allah, o Christians who are sincere in their faiths to one Allah, o you who have other belief systems that help you walk on the path of one Allah and Muslims, Compete each others to do good. Don’t complete to create evil. What a lovely call this is! Can an uncorrupted conscience rejects such a call? As we can see this is not a call for just the muslims. This is a call for all humanity. This book is humanities book. Not just muslims but christians book too. Real Christians, Jews and other monotheist belief systems. This is the book of truth and it offers you to compete to make good deeds.
ilAllahi merci’ukum cemiy’an You will all return to Allah. feyunebbiukum Bi ma kuntum fiyhi tahtelifun; He will inform you of the things you have been dividing and disputing over. As in you are in dispute over one thing. But remember the day will come and Allah will solve your disputes. That day you will learn the truth and insight of the things that trouble you.
Of course taking this meaning from a false perspective may create false assumptions like “You cannot know the truth over the things you argue. Whatever you do, you cannot reach the truth.” No, this perspective is wrong. The insight shows us this. “You are informed with the truth but despite that you went to your own paths, tried to create your own ways. You followed your egos, desires and instincts. But one day will come and you won’t travel further on that path and you will return to Allah’s will. That day will come and you won’t be able to deny the truth. The truth will come from Allah. You will be informed personally you won’t a choice but to accept.”
49-) Ve enihkum beynehum Bi ma enzelAllahu ve la tettebi’ ehvaehum vahzerhum en yeftinuke an ba’di ma enzelAllahu ileyk* fein tevellev fa’lem ennema yuriydullahu en yusiybehum Bi ba’di zunubihim* ve inne kesiyren minen Nasi lefasikun;
(This is what We have decreed upon you:) Judge between them with what Allah has revealed to you… Do not follow their (baseless) desires… Be cautious of falling into provocation about some of the things which Allah has revealed to you! If they turn away, know well that Allah wants to give them affliction due to some of their mistakes… Indeed, the majority of mankind is corrupted in faith. (A.Hulusi)
And this (He commands): Judge thou between them by what Allah hath revealed, and follow not their vain desires, but beware of them lest they beguile thee from any of that (teaching) which Allah hath sent down to thee. And if they turn away, be assured that for some of their crime it is Allah’s
purpose to punish them. And truly most men are rebellious. (A.Yusuf Ali)
Ve enihkum beynehum Bi ma enzelAllah Judge between them with what Allah has revealed to you. This is the exact repetition of 48th verse above.
ve la tettebi’ ehvaehum and follow not their vain desires. This is important. Ehvaehum. Hum pronoun points out a relation between muslims and the people of the book and verses related to this matter. I believe these verses between 42 and 50 of Maia chapter aside with Madina contract. Madina contract was the name of treaty after Rasulallah’s Hejira to Madina, his side and the people of the book in Madina, specifically Jews Union Confederation. In this contract a common strategy was established by mutual rights and laws, a communication path was opened within this strategies frame. But first group betrayed to this treaty was also the people of the book, Jews. So here the message comes to Rasulallah regarding their matter and said to follow the laws of their books, as in the laws of Allah brought, not any kind of personal judgements.
Of course this is not for them only. As in ehvaekum is not a word just for them. It’s also for us. You shouldn’t look for their peronal judgements but don’t we all have personal judgements, why ours should be better. Should we say, “If they make personal judgements Allah denies them. But if we do, Allah accepts because we are the community of Muhammad.”?” Doesn’t that attitude turn us to Jewminded individuals. They too were in thought that Allah will favor them.
..nahnu ebnaullahi ve ehibbauHU.. Maida/18
We are Allah’s sons, Allah’s friends. A perverted thought of being a chosen community. That makes them close to themselves, they make themselves sacred for some way and ignore all other beliefs. This is the definition of closeing eyes to truth. So if we also do that, if we put our existences above our moral positions, our behaviours and our responsibilities to Allah, if we ask for heaven from Allah just because our existences, we become Jewminded community. “I belong that group, so I have the right to do this, nothing below is enough for me.” These are the words of a Jewminded mentality. Also we learnt that existence or belonging to a specific community has no importance from the verse 62 of Baqarah as well as 48th verse of Maida chapters.
Membership is nothing. The main thing is your actions. What or where you belong has no importance beside your actions whether you are worthy of being there or not.
It doesn’t matter what you say about yourselves. What matter is Allah’s opinion about you. What does Allah say for you, that’s important. vahzerhum en yeftinuke an ba’di ma enzelAllahu ileyk Protect yourselves from the misconceptions and illusions. This is the follow up of the warning above. fein tevellev fa’lem ennema yuriydullahu en yusiybehum Bi ba’di zunubihim This is important, friends. And if they turn away, be assured that for some of their crime it is Allah’s
purpose to punish them. If they insist, be sure that Allah’s purpose is to punish them.
This is the crucial part. Insisting over a sin is the reason of Allah’s punishment over you. How can Allah really punish a person. Allah leaves that person with the sin all by himself. So you get furious, you reach the a point of losing your consciousness become berserk and after that the obvious. You turn your backs to Allah. And when you do that, you take satan as your guide, you begin to follow your egos and desires, not the celestial message.
What happens after that? The moral corruption begins. This may come by the form of economical fall, also political fall. Wars, famine, poverty, floods, storms, earthquakes. All because of our sins. And finally it comes and finds us. There’s a connection between humans behaviours and Allah’s will. A direct connection. There’s a relation between humans actions and universes, heavens and earths reactions. Because Allah, Rabb of all humanity is also the Rabb of all heaven and earth. So one cannot think that heavens and earth may react without the permission of the creator of them.
Can one assume that Allah punishes a person before he turns his back to Allah. Or do you think Allah may stay idle for a person who betrays and riots Allah. These are all wrong things. That’s why this sentence is here in this verse. If they insist on their betrayal, if they insist over turning their backs to Allah, Allah’s will takes form of a reason to punish them for their sins. If we look at this sentence more clearly, it’s really the people who punish themselves. Because one can only be punished for their own sings. But by the form of national dissolution, economical fall, political corruption, ethic breaks, wars, quakes or any other form of calamities. That’s how Allah punishes.
ve inne kesiyren minen Nasi lefasikun; Don’t forget that men are mostly rebellious.
50-) Efe hukmel cahiliyyeti yebgun* ve men ahsenu minAllahi hukmen likavmin yukinun;
Or do they want pagan laws (from the days of ignorance)? Who is a better judge than Allah for people whose faith is firm? (A.Hulusi)
Do they then seek after a judgment of (the days of) ignorance? But who, for a people whose faith is assured, can give better judgment than Allah? (A.Yusuf Ali)
Efe hukmel cahiliyyeti yebgun Or do they want pagan laws from the days of ignorance? If a community who are blessed with the light of revelations, who are blessed by Allah go and turn their back on these verses, it only has one meaning. They prefer pagan laws of the days of ignorance to Allah’s laws.
The laws of ignorance. It’s the hegemonia of pure earthly benefits, personal profits. This is the typical featrure of ignorance laws. If you figure out the ignorance laws in every era, every place you should look for that laws ultimate target. If that target gives you the destination of pure personal gains, simple facts that only a handful people benefit by harming others they are the laws of ignorance. If they are designated to find simple causes and based on earthy benefits instead of eternal lifes happiness, know that this is the definition of a law of ignorance.
If the material world that takes to consideration and ignore the soul, ignore the meaning of being human, this becomes the law of ignorance. This is how you seperate them from the rest.
ve men ahsenu minAllahi hukmen likavmin yukinun; Who is a better judge than Allah for people whose faith is firm? Who can be a better lawbringer that Allah? Answer is obvious. For people who are sane; no one. Why?
1-Allah is bigger that humanity.
2-Allah never be jealous.
3-Allah has no gain from the laws that He brings. If you choose a person to create laws, that person definitely puts his interests at first. They favor theirselves first and definitely gains something from the laws that he creates. Why shouldn’t he? If you make a person draw the lines, that person definitely draw them in favor of himself. They create a power to dominate the others. And by giving him the power of making laws you make your equal, superior. You make a person, your god. But at first he was nothing but just a man. That’s why Qur’ans answer to these questions is very clear.
51-) Ya eyyuhelleziyne amenu la tettehizul yehude ven nesara evliya’* ba’duhum evliyau ba’d* ve men yetevellehum minkum feinnehu minhum* innAllahe la yehdil kavmez zalimiyn;
O believers… Do not befriend the Jews and the Christians… They are friends with one another… Whoever befriends them, he will indeed become one of them… Certainly, Allah will not guide the wrongdoers (He will not enable those who do wrong to themselves to experience the reality)! (A.Hulusi)
O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers. la tettehizul yehude ven nesara evliya’ Don’t take the Jews and the Christians for your friends and protectors. I chose not to translate this section as just friends. Because many meanings are given to the words veli or evliya. I mentioned this fact before when we studied Alu Imran/28 and Nisa/139. I want to remind that now.
The word evliya. Like I said Qur’an uses this word with many different meanings. Friend, comrade, secretkeeper, authority, ally, guardian, protector. These are all different meanings. You cannot use the meaning friends and another meaning authority with the same result expectataion. For example authority is a political meaning, ally is a social meaning even military. It’s about defense. Guardianship and protection is a more direct and personal approach. That’s why different sections use different meanings. That’s why I chose not to translate it as just friends. I prefer guardian at this point. We can classify all meaning under these lines.
First one, personal guardianship is allowed except a few conditions. At this point different religions and beliefs are not at front. Personal friendships are not restricted in Qur’an. Also we can see personal friendship in Rasulallah’s practices. When Rasulallah had passed away after the completion of Qur’an, he died in debt to a Jewish trader named Abu Shahm. This is a direct relation even to a degree to taking a loan and pawning his armor. That close relation. The loan he took from him was grain loan as in a loan for food.
You may ask at this point, at times when Rasulallah was about to pass away, almost all Arabic peninsula was under the lines of Islamic administration. Many rich and fertile lands like Necran was under the rule of Islam. That means a huge income. So why did Rasulallah need to take loan? More importantly why from a jew? These are important questions but the answer might give us a light for that eras Rasulallah’s practices.
For that reason personal guardianship, as in human relations and friendships aren’t restricted. Religional friendship however is definitely restricted. You cannot take a member of another religion as your religions guardian. You cannot take him as an authority. Religional restriction on this subject is Qur’ans absolute restrictions.
Third and fourth ones, moral and social guardianships and friendships are troubled. If the disadvantages might be lifted, there’s no harm in that. But if not, that type of friendship only harms muslims.
Fifth one, the political guardianship is relative. As in the political friendship can only be decided based on the situation. Political frienship, being an ally; this was the reason of licence of Madina, Rasulallah’s permission. In fact Mumtahine chapter, verses 7-8-9 explains this situation perfectly. The reason of arrival of these three verses in Mumtahine chapter is Hatip Bin Ebi Belta’s actions. When Rasulallah was about to march to Mecca, Hatip Bin Abi Belta intended to warn his close relatives and friends to secure themselves and their possessions, for this intention he sent a messenger to heathens of Mecca secretly. his messenger was caught midway. For this reason Qur’an’s verses arrived saying, “O believers, don’t take my enemies of you and I as friends and guardians. This is important. In fact the first nine verses are about his particular subject. Don’t take your or my enemies as friends and guardians.
It’s obvious. We might say it’s about heathens but it doesn’t matter. The boundries of relations between muslims and non-muslims are given here. 7, 8 and 9th verses. Not taking them as friends in situations like hostility and opposition. As in if they decide to oppose you, if they try to banish you from your lands, if they try to take over your political rights, if they violate the security of Islamic community, taking them as guardians or being friends with them is considered treason and being allies with the enemy.
This is the restriction, absolute restriction of friendship. Other then that, befriending a non-muslim on personal level is not restricted at all. ba’duhum evliyau ba’d They are friends with each others.
Everyone, each others; Taberi and Zemahsheri took the section as it is. As in Christians and Jews are not friends with each others but Jews are friends with other Jews and Christians are friends with other Christians. So they don’t take you as friends. As in you may take them as friends and they pretend they are your friends but in reality they don’t.
ve men yetevellehum minkum feinnehu minhum whoever from you takes them as guardian, definitely becomes one of them. An interesting expression. How shall we take this sentence? Taking them as friends or guardians, is a way to become like them. If we take this sentence as the center of the verse, the meaning changes. The restriction meaning at the beginning of the verse takes another meaning, it becomes a must for all situations. Like saying no matter what happens you cannot befriends with a non-muslim individual or groups. If you do, you become one of them. But if this sentence is taken as a side use, it becomes a sentence of information, sentence of warning. As in whoever takes them as friends and guardians, they begin to be like them in time. When the end comes their beliefs start to take place in hearts, you begin to believe like them, hear and see like them.
Not only it poses an important declaration, I think this second meaning has more impact too. When we take this sentence with this meaning the restriction conjecture takes another turn. It earns a dependable situation. It’s like this, any relations with them that influence you to become like them, fall into the territory of restriction. Any relations that don’t endanger your beliefs are excluded for that restriction. The main thing here is this. Moral and political guardianship. Moral guardianship is all about accepting their lifestyles and being assimilated under their societies. Political guardianship is all about accepting their authority which is restricted from the get go, of course.
innAllahe la yehdil kavmez zalimiyn; without a doubt Allah doesn’t guide a community who wrong themselves.
52-) Feteralleziyne fiy kulubihim meredun yusari’une fiyhim yekulune nahsha en tusiybena daireh* fe’asAllahu en ye’tiye Bil’fethi ev emrin min indiHI feyusbihu ala ma eserru fiy enfusihim nadimiyn;
You will see those devoid of healthy thought (the hypocrites) saying, “We fear that things may turn against us” and hasten towards them (the Jews and the Christians)… Perhaps Allah will bring clarity or a verdict from Himself (HU) and they will become regretful over what they have been harboring within themselves. (A.Hulusi)
Those in whose hearts is a disease – thou seest how eagerly they run about amongst them, saying: “We do fear lest a change of fortune bring us disaster.” Ah! perhaps Allah will give (thee) victory, or a decision according to His will. Then will they repent of the thoughts which they secretly harbored in their hearts. (A.Yusuf Ali)
Feteralleziyne fiy kulubihim meredun yusari’une fiyhim yekulune nahsha en tusiybena daireh Those in whose hearts is a disease saying: “We do fear least a change of fortune bring us disaster.” And then they try to race themselves in favor of other people.
The message here is this, any attitude that weakens the resistance is seemed as aiding and abedding the enemy. This is it dear friends. Showing a vision of “We fear the tides may turn against us.” Hypocrites that are with the muslims. Half believers. There’s only one this that they build their faiths on, their own interest. That’s why the only thing matters for them is this. We are here, because we are in gain for being here. But we fear we might lose something too. This is the faith that build on desires.
fe’asAllahu en ye’tiye Bil’feth perhaps Allah will give you victory, ev emrin min indiH or a decision according to His will feyusbihu ala ma eserru fiy enfusihim nadimiyn; Then will they repent of the thoughts which they secretly harbored in their hearts. Allah leaves those half believers with their own suffering of conscienceness. “Allah’s words are absolute truths, I’m here because of that.” This is the voice of conscience but what theirs say, “I’m here because I have gain here.” Those who say that are delivered to their own consciences by Allah so that maybe they see the truth.
53-) Ve yekulullezine amenu ehaulailleziyne aksemu Billahi cehde eymanihim innehum leme’akum* habitat a’maluhum feasbehu hasiriyn;
The believers say, “Are they the ones who solemnly swear with all their might and in the name of Allah to be with you?” Their deeds have become worthless; they have become losers. (A.Hulusi)
And those who believe will say: “Are these the men who swore their strongest oaths by Allah, that they were with you?” All that they do will be in vain, and they will fall into (nothing but) ruin. (A.Yusuf Ali)
Ve yekulullezine amenu The believers say to them, real believers say to these people, ehaulailleziyne aksemu Billahi cehde eymanihim innehum leme’akum “Are these the men who swore their strongest oaths by Allah, that they were with you?” Are those the ones who swore their strongest oaths with you? People who put their interests at first place, make the hypocracy a nature for themselves.
Why? Because they don’t have a constant truth. Wherever their interests are that’s where they reside. Another name of hypocracy is fundamentalism. Their own interests, personal needs, earthly gains, that’s the places you see them. They might move on to a different location if their interests are gone. Qur’an denies this indecency and criticise it for its nature.
habitat a’maluhum this sharp expression is for them. All their efforts are in vain. Yes, because they make small deeds time to time. But they don’t do it because they believe in good or beautiful, they do it because they have interests on that. As you can see dear friends, intentions define the actions. feasbehu hasiriyn; And they become the losers.
54-) Ya eyyuhelleziyne amenu men yertedde minkum an diynihi fesevfe ye’tillahu Bi kavmin yuhibbuhum ve yuhibbuneHU ezilletin alel mu’miniyne e’izzetin alel kafiriyn* yucahidune fiy sebiylillahi ve la yehafune levmete laim* zalike fadlullahi yu’tiyhi men yesha’* vAllahu Vasi’un ‘Aliym;
O believers… Whoever among you renounces his faith (should know that) Allah will bring (in your stead) a people who (He) will love, (and who) will love Him, who are humble toward the believers and honorable toward the deniers of the reality, who will fight in the way of Allah without fearing any condemnation from any condemner… That is the favor of Allah; He bestows it upon whom He wills. Allah is the Wasi, the Aleem. (A.Hulusi)
O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,- lowly with the believers, mighty against the rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That is the Grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers… men yertedde minkum an diynihi If any from among you turn back from his Faith.
Whoever betrays the contract, remember the 11th verse of Ra’d chapter. ..innAllahe la yugayyiru ma Bi kavmin hatta yugayyiru ma Bi enfusihim.. Ra’d/11. Allah never changes the status of a community unless they change their own essences. A societies position never changes. This is the contract of Faith, friends. Islam is the name of Allah’s contract. Whoever betrays this contract, Allah looks at them as betrayers, people who go astray from the path. Hence the reply, whoever betrays the contract, their entrusted shall be taken from them.
men yertedde minkum an diynihi fesevfe ye’tillahu Bi kavmin yuhibbuhum ve yuhibbuneHU If any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him. Task of betrayers shall be taken from them and shall be given to another group. Islam and Faith are taken from them and given to a new community that won’t betray. in yeshe’ yuzhibkum ve ye’ti Bi halkin cediyd; Abraham/19
If you betray Allah, He wipes you all. Allah cleans all of you from the face of the earth and creates brand new. I can translate it like this. Humanity, assume that humanity become hopeless. Allah gives up humanity because humanity becomes useless, then you will all be wiped out. ve ye’ti Bi halkin cediyd and a newly created creature shall be brought forth. A creature superior to you. That’s why Allah does that.
This is important. And here, the message says, they love Allah and Allah loves them. As in love, shared with humans, Vedud Allah is both loves and be loved. Allah doesn’t only love people, Allah wants people to love Him too. Allah wants love from humanity.
ezilletin alel mu’miniyne e’izzetin alel kafiriyn What more do these newcomers do? They say, “So these were the evil deeds of the people before and we take it from there.” These newcomers are humble to believers and fierce to blasphemers. The summary is this, friends. They bow down to faith and stand firm to denial. This is it. They bow down to faith because if they don’t, they should bow down to denial. One way or another.
People who bown down to denial, and stand fierce to faith, people who rebel. They show attitude, machismo to believers, but they become house cats or servants when they are in from of blasphemers.
These words are for them. Allah takes the Hakk from you and gives the quest of carrying the Truth to others. O believers, be like earth in front of faith but be like a rock in front of denial.
yucahidune fiy sebiylillahi ve la yehafune levmete laim They show all efforts on the path of Allah. Yes, they show their full efforts on tha way of Allah and they don’t fear criticism or condemnation of condemners. As in they ask “What would Hakk say?” before “What would people say?” Their first instinctive question is about Allah’s opinion on a matter.
zalike fadlullahi yu’tiyhi men yesha’ That is the favor of Allah; He bestows it upon whom He wills. vAllahu Vasi’un ‘Aliym; And Allah encompasses all, and He knows all things.
55-) Innema Veliyyukumullahu ve RasuluHU velleziyne amenulleziyne yukiymunes Salate ve yu’tunez Zekate ve hum raki’un;
Your only Waliyy is Allah, the Rasul of HU, and the believers; they establish salat and give alms bowing down. (A.Hulusi)
Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers,- those who establish regular prayers and regular charity, and they bow down humbly (in worship). (A.Yusuf Ali)
Innema Veliyyukumullahu ve RasuluHU velleziyne amenu Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers. Answer to those questions above. A follow up to the verse that saying, “You shouldn’t be friends with these.” Naturally a question surfaces. “Whom shall we be friends with?” Doesn’t Allah enough? Doesn’t Rasul enough? Doesn’t true believers enough? So why do you go and be friends with people who will betray you?
Elleziyne yukiymunes Salate they establish regular prayers. This expression have three meanings. They do prayers, they liven up prayers constantly and they support Allah. Expression of establishment gives these three meanings all at the same time.
ve yu’tunez Zekate they accept their financial responsibilities and give alms for cleansing. ve hum raki’un; because they only bow down to Allah. This is the truth that praying symbolizes dear friends. By bowing down you also make this statement. “O Rabb, I only bow down to you.”
56-) Ve men yetevelellahe ve RasuleHU velleziyne amenu feinne hizbAllahi humul galibun;
Whoever befriends Allah, the Rasul of HU, and the believers (should know) the allies of Allah are the ones who will prevail! (A.Hulusi)
As to those who turn (for friendship) to Allah, His Messenger, and the (fellowship of) believers,- it is the party of Allah that must certainly triumph. (A.Yusuf Ali)
Ve men yetevelellahe ve RasuleHU velleziyne amenu As to those who turn (for friendship) to Allah, His Messenger, and the (fellowship of) believers feinne hizbAllahi humul galibun they are the ones who will prevail!
57-) Ya eyyuhelleziyne amenu la tettehizulleziynettehazu diynekum huzuven ve le’iben minelleziyne utul Kitabe min kablikum vel kuffare evliya’* vettekullahe in kuntum mu’miniyn;
O believers… Do not befriend those who take your religion in ridicule and amusement among those to whom the knowledge of the reality has been given before you, nor those who deny the reality! Protect yourselves from Allah, if you are people of faith! (A.Hulusi)
O ye who believe! take not for friends and protectors those who take your religion for a mockery or sport,- whether among those who received the Scripture before you, or among those who reject Faith; but fear ye Allah, if ye have faith (indeed). (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers. la tettehizulleziynettehazu diynekum huzuven ve le’iben minelleziyne utul Kitabe min kablikum vel kuffare evliya
Pay close attention please, O believers. Don’t take for friends and protectors those who take your religion for a mockery or sport,- whether among those who received the Scripture before you, or among those who reject Faith;
An explanation for above. This is the translation of 51th verse. Who shall not be friends with? It’s not all non-muslims. No, there’s a group among them who take our religion for amusement purposes, for mockery. Of course it’s not our religion only. Because it’s not about that according to this verse. In fact this includes people who mock the concept of religion altogether.
So, this la’b and lehv and huzuv. We should look at this closely and see how can a belief, a religion be underestimated, be a tool for mockery and amusement.
1-Insincerity. Treating orders and restrictions of religion with an insincere attitude. That’s why if a person nowadays claims to be a muslim, we shall ask this question first. “Are you serious?” If a person says “I’m a barber.” You sit down and make him shave you. But being a muslim? Isn’t there a way to prove this claim? Having a talent or a job requires a proof naturally but how can being a muslim claim doesn’t have anything to prove itself? Is it something so vulgar? Not possibly. That’s why first group is for those who have the claims of being muslims but show no effort to support this claim since they have no interest for their own religions. According to Qur’an they are among the people who toy their religions (Enam/70)
2-People who violate sacred values. Insulting peoples beliefs and sacred values is forbidden whether they represent the truth or superstition. We muslims don’t do that.
3-Treating your own religion with indeceny. This is making the religion your toy. Mocking ones own faith. He says that he believes something, for example he says that he believes Allah. But when you look at him, he does the opposite of Allah’s orders. He says that he believes in Qur’an, takes Muhammad as his leader, he says that he is a muslim. But being a muslim has the meaning of submitting to Allah. When you look at him however, he turns his back to the judgement of Allah. This is indecency. Of course it’s also something else too, something much worse, a black hole from inside.
4-Playing with celestial laws. This is the literal definition of making a religion a tool for amusement. Playing with celestial laws, currupting them and twisting them from their intented meanings. Distorting them. Destroying their essences with twisted translations.
So all these are in this verse of Qur’ans territory. People who mock religions and make toys out of them. vettekullahe in kuntum mu’miniyn; if you really believe, be respectful to Allah. Because if you follow the other path, you disrespect Allah.
58-) Ve iza nadeytum iles Salatittehazuha huzuven ve le’iben zalike Bi ennehum kavmun la ya’kilun;
And when you call to prayer they take ridicule and make fun of it… This is because they are people who are unable to use their intellect. (A.Hulusi)
When ye proclaim your call to prayer they take it (but) as mockery and sport; that is because they are a people without understanding. (A.Yusuf Ali)
Ve iza nadeytum iles Salatittehazuha huzuven ve le’iben And when you call to prayer they take ridicule and make fun of it. Who are they? Jews, Christians and heathens. This was established in previous verse. So how can they be called to prayers?
1-If we take the prayer in this verse by its literal form, as daily prayer itself, it’s a reference for prayings fundamental statue. Praying is foundation of religion. Hence if a person begins daily praying, he automatically enter the territory of Islam. It’s a proof.
2-If we take praying or salat in the word of Qur’an, it may have the general meaning of worshipping. As in you call others for worshipping. I find the first meaning more accurate. You call to prayer they take ridicule and make fun of it. They make mockery for it.
This whole sentence can be taken as this. They were all talking arabic back then. Jews, Christians, heathens. Salat means praying in arabic. But muslims were executing their prayings with a form that never seen before. They were praying by the form of daily praying. Naturally non-muslims couldn’t figure out what they were doing there. That’s why they were mocking them by saying, “Look how they pray, look at their stands, actions.” This is the interpretation of mine. The meaning is that they couldn’t connect the praying with worshipping, they couldn’t understand the postures, ruku and secde stances like they should. That’s why they were making fun with it.
zalike Bi ennehum kavmun la ya’kilun; This is because they are people who are unable to use their intellect. Yes, they were people who cannot understand the great acts that represents praying.
59-) Kul ya ehlel Kitabi hel tenkimune minna illa en amenna Billahi ve ma unzile ileyna ve ma unzile min kablu, ve enne ekserekum fasikun;
Say, “O those to whom the knowledge of the reality has been given, do you resent us just because we have believed in Allah, our essential reality, to what has been revealed to us, and to what was revealed before us? The majority of you have gone astray!” (A.Hulusi)
Say: “O people of the Book! Do ye disapprove of us for no other reason than that we believe in Allah, and the revelation that hath come to us and that which came before (us), and (perhaps) that most of you are rebellious and disobedient?” (A.Yusuf Ali)
Kul ya ehlel Kitabi Like it is said before in 55th verse, secde stance is a declaration of love to Allah with these words. ve hum raki’un.
Yes, they bow down to Allah. But it was said in previous verse, they didn’t possess the intellect that secde represents a truth of live itself, that it represents how weak people are in front of the creator Allah and this stance symbolises this confession.
Kul ya ehlel Kitabi hel tenkimune minna illa en amenna Billahi ve ma unzile ileyna ve ma unzile min kablu Say: “O people of the Book! Do you disapprove of us for no other reason than that we believe in Allah, and the revelation that has come to us and that which came before us?” Ask them. ve enne ekserekum fasikun; The majority of you have gone astray!” Yes, both in Tora, Bible and Qur’an the only call we can hear is the call of Islam. And the only book that informs people whoever believe in Allah, afterlife and do good deeds shall be forever in joy is also the Qur’an itself. This is important.
60-) Kul hel unebbiukum Bi sherrin min zalike mesubeten indAllah* men leanehullahu ve gadibe aleyhi ve ceale minhumul kiradete vel hanaziyre ve abedet tagut* ulaike sherrun mekanen ve edallu an sevais sebiyl;
Say, “Shall I inform you of how wretched the consequences of your deeds are in the sight of Allah? They are those who Allah cursed and with whom He became angry! (Allah) changed them into followers of apes (those who live in imitation without reason), swine (those who live for their carnal pleasures) and Taghut (satan – illusions – impulses)! They are the ones whose dwellings are the most wretched and who have gone astray from the sound way! (A.Hulusi)
Say: “Shall I point out to you something much worse than this, (as judged) by the treatment it received from Allah? those who incurred the curse of Allah and His wrath, those of whom some He transformed into apes and swine, those who worshipped evil;- these are (many times) worse in rank, and far more astray from the even path!” (A.Yusuf Ali)
Kul hel unebbiukum Bi sherrin min zalike mesubeten indAllah* Say, “Shall I inform you of how wretched the consequences of your deeds are in the sight of Allah?” men leanehullahu ve gadibe aleyhi “They are those who Allah cursed and with whom He became angry!” ve ceale minhumul kiradete vel hanaziyre ve abedet tagut those who worshipped evil.
This part is important, because they accept the authority of evil, they turned into apes (imitators without reason and mind) and swines (who live in carnal pleasures only) Becoming apes concept was talked in Baqarah/65 as you remember. ..lehum kunu kiradeten hasiiyn; Mujahid, a great translator takes this becoming apes situation as a moral compass corruption. Becoming apes morally is equal to fall into imitation in your lives.
What about becoming swines? It’s all about turning into unethical, immoral individuals. Sexual corruption, closing your minds to more sacred values and become a sexualy perverted people. In Qur’ans words becoming swines. When a community becomes apes, they turn into imitators, they try to do what they look. And if they turn into swines, they let go any moral values, ethical norms. This is some sort of punishment. Think about it, how can Allah punish a community? Is there a worse punishment then that? Turning into immoral people and begin to imitate enemies. That’s heavy.
ulaike sherrun mekanen ve edallu an sevais sebiyl They are the ones whose dwellings are the most wretched and who have gone astray from the sound way!
61-) Ve iza caukum kalu amenna ve kad dehalu Bil kufri ve hum kad harecu Bih* vAllahu a’lemu Bi ma kanu yektumun;
When they come to you they say, “We have believed”… But in reality, they come to you in a state of denial and leave you in a state of denial… Allah, as the creator of their actions, knows better what they hide. (A.Hulusi)
When they come to thee, they say: “We believe”: But in fact they enter with a mind against Faith, and they go out with the same but Allah knoweth fully all that they hide. (A.Yusuf Ali)
Ve iza caukum kalu amenna When they come to you they say, “We have believed”. ve kad dehalu Bil kufri ve hum kad harecu Bih* But in fact they enter with a mind against Faith, and they go out with the same vAllahu a’lemu Bi ma kanu yektumun but Allah knows better what they hide.
62-) Ve tera kesiyren minhum yusari’une fiyl’ismi vel udvani ve eklihimussuht* le bi’se ma kanu ya’melun;
You will see most of them leaning towards offence against Allah and hastening to consume what has been forbidden… How wretched is what they do! (A.Hulusi)
Many of them dost thou see, racing each other in sin and transgression, and their eating of things forbidden. Evil indeed are the things that they do. (A.Yusuf Ali)
Ve tera kesiyren minhum yusari’une fiyl’ismi vel udvani ve eklihimussuht You will see most of them leaning towards offence against Allah and hastening to consume what has been forbidden.. Usurpers, destroyers of values. We had studied them in 42nd verse of this chapter. It represents dealing with dirty works. By literal meaning “suht” is all dirty works and things that corrupt us. le bi’se ma kanu ya’melun How wretched is what they do! Allah protect us from all sorts of value wreckings.
“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”.