Dear Qur’an friends, in our previous lesson we reached the verse 30 of An’am chapter. Those verses we had studied were about the connections between afterlife and humans actions in this life. How humanity should have the responsibility of their actions an done day all people will be hold accountable for their own doings.
Still in this passage, by the verse 31 we are been reminded by the inevitable conclusion of humanity.
31-) Kad hasiralleziyne kezzebu Bi Likaillah* hatta iza caethumus saatu bagteten kalu ya hasretena ala ma ferratna fiyha, ve hum yahmilune evzarehum ala zuhurihim* ela sae ma yezirun;
Indeed, those who denied reuniting with Allah (the awareness of the truth that the essence of their being is comprised of the Names) have become losers! When finally that hour (the time to experience death) suddenly came upon them, bearing their burdens on their backs, they said, “Woe unto us, for the practices we neglected and the deprivation we fell into thereby!” Be careful, wretched is (the responsibility) they bear! (A.Hulusi)
Lost indeed are they who treat it as a falsehood that they must meet Allah,- until on a sudden the hour is on them, and they say: “Ah! woe unto us that we neglected”; for they bear their burdens on their backs, and evil indeed are the burdens that they bear? (A.Yusuf Ali)
Kad hasiralleziyne kezzebu Bi Likaillah Indeed, those who denied reuniting with Allah have become losers!
Dear friends, you may call it believing the afterlife, believing the life after death, judgement day, the beyond. All these names have one thing in common. Judgement. This creates a feeling for a person to pay his dues. That’s why afterlife belief is also a belief to justice.
This belief of afterlife requires a person to accept his responsibilities of his actions. That’s why if Allah faith is the number one reason of a mans responsibility consciousness, the second reason is this, afterlife belief, believing a judgement day is coming and he will be hold accountable for everything he has ever done. Qur’an reminds people numerous times about afterlife to establish this feeling so that people know their responsibilities and creates a conscience. This is justice, that’s why people who don’t believe an afterlife also cannot establish a strong sense of justice either. A person who denies afterlife and rejects the idea of be accountable for his actions is the person who rejects justice altogether. We should understand the situation from this perspective.
hatta iza caethumus saatu bagteten until on a sudden the hour is on them kalu ya hasretena ala ma ferratna fiyha, ve hum yahmilune evzarehum ala zuhurihim they say: “Ah! woe unto us that we neglected”; for they bear their burdens on their backs, and evil indeed are the burdens that they bear?”
ela sae ma yezirun; and evil indeed are the burdens that they bear? What their burdens are their responsibilities they avoided to accept in their earth lives. What burdens them are their own lives, own evils, own choices. That’s why every person should avoid evil that cannot handle. Just like the proverb.
– A’mel eddunya ke bi kaderi ve kaike fiha Work for the world as much as you may stay on it. Ve A’mel li ahretike bi kaderi be kaike fiha work for the afterlife as much as you may stay on it. Ve a’mel linnari bi kaderi sabrike ileyha commit sins as much as you may endure the fire Ve a’me linnahi bi kaderi hacetike ileyhi. Worship Allah as much as you may need His assistance. One should adjust his actions based on these principles.
32-) Ve melhayatud dunya illa le’ibun ve lehv* ve leddarul ahiretu hayrun lilleziyne yettekun* efela ta’kilun;
The life of your world (the lowest of the low; the world of conditionings) is nothing but amusement and entertainment! The eternal life to come is surely better for the protected ones… Will you still not use your reason? (A.Hulusi)
Nothing is the life of this world but play and amusement. But best is the Home in the Hereafter, for those who are righteous. Will ye not then understand? (A.Yusuf Ali)
Ve melhayatud dunya illa le’ibun ve lehv* Nothing is the life of this world but play and amusement. ve leddarul ahiretu hayrun lilleziyne yettekun* The eternal life to come is surely better for the protected ones… efela ta’kilun Will you still not use your reason? Will you not then understand?
In Qur’ans mental system, earths nature of game, amusement, temporary pleasure and fickle nature types of expressions are always given with afterlife and expressions informing about afterlifes nature. This points out a picture, what is earths stance before afterlife. Earth is shown as a place of game and amusement because it is compared with afterlife. Otherwise it’s not true that the earth is a virtual world, life is like a dream or even a lie based on these expressions.
Creatures is a category of existence. Just like the Creator exists, so do the creatures. Existence is there by these two factors. It’s not like some beliefs saying, there’s no creation, all tkings are virtual, ideas; or like pantheist perspective or one body theorists claims all creation is like a bubble. No creatures exist although not eternal. Just like giving a creature an eternal stature is a deep perspective of materialist phylosophy, claiming that there’s nothing in existence other than Allah is the exact opposite of a thought. They are the ends of a pole, polarized versions of each others and bot hare denied by Qur’an.
Rabbena atina fid-Dunya haseneten ve fil-ahireti haseneten. Qur’an is the one who teaches us this pray. O our Rabb, give us goodness in this world and give us goodness in afterlife. Qur’ans words.
33-) Kad na’lemu innehu le yahzunukelleziy yekulune feinnehum la yukezzibuneke ve lakinnez zalimiyne Bi ayatillahi yechadun;
We know what they say saddens you… But the truth is, those wrongdoers do not deny you, they deliberately deny the existence of Allah in His signs (the manifestations of His Names)! (A.Hulusi)
We know indeed the grief which their words do cause thee: It is not thee they reject: it is the Signs of Allah, which the wicked deny. (A.Yusuf Ali)
Kad na’lemu innehu le yahzunukelleziy yekulun We know indeed the grief which their words do cause you. Here the message is directly to Rasulallah. But of course any true believer who takes the responsibility of inviting people to celestial truth, celestial messages as the prophet did can take this message as well.
feinnehum la yukezzibuneke It is not you they reject: ve lakinnez zalimiyne Bi ayatillahi yechadun it is the Signs of Allah, which the wicked deny.
A person should realize where his words are directed. Sometimes the real destination might be overstepping. A believer should thing before talk. Remember one of our previous lessons we mentioned that edniers were creating idlos as conquits not by the intention of shirqing Allah but to reach Him properly. When they realize what they had done when they come to afterlife they will object and say “That wasn’t our intention.” Says Qur’an. That’s why by any attitudes, behaviours, actions and beliefs that puts you against Allah, you should know how you will be evaluated by this twisted and wicked belief of yours. Qur’an gives clues here.
34-) Ve lekad kuzzibet Rusulun min kablike fesaberu ala ma kuzzibu ve uzu hatta etahum nasruna* ve la mubeddile li Kelimatillah* ve lekad caeke min nebeil murseliyn;
And certainly Rasuls were also denied before you… But they endured their denial and torments until Our help came to them… And none can alter the words of Allah… Certainly, there has come to you some of what was revealed (to previous Rasuls). (A.Hulusi)
Rejected were the messengers before thee: with patience and constancy they bore their rejection and their persecution, until Our aid did reach them: there is none that can alter the Words (and Decrees) of Allah. Already hast thou received some account of those messengers. (A.Yusuf Ali)
Ve lekad kuzzibet Rusulun min kablike And certainly Rasuls were also denied before you.
As you might notice, here we see a glimpse to prophethoods traditional law. As in, “This hasn’t just happening to you. Every person who takes the responsibility and mission of delivering the truth meets something like this. So you should be ready, it’s the nature of the job.”
fesaberu ala ma kuzzibu But they -prophets who faced all those objections and resistances- endured their denial and torments. “Fesaberu” expression should be translated as being patient and with the use of “saberu ala” it takes the form of resistance, hence my translation.
Being patient also means resisting for the truth. It’s the resistance over delivering the truth. It’s not like staying, laying low, closing yourselves or being quiet to all kinds of attacks from others. No, here being patient means resisting all kinds of attacks against the truth.
ve uzu hatta etahum nasruna* until Our help came to them… Help comes because they showed resistance and they paid the price of defending the truth. When they paid that price and said “I’m finished.” Allah responded “And I arrived, my worshipper.” ve la mubeddile li Kelimatillah And none can alter the words of Allah. None can alter the resulting promise of Allah.
Kelimat actually means message that leaves a mark on the person that recieves it. But here it can be translated as resulting promise. None can alter the resulting promise of Allah. Also here the word kelimatillah may have the meaning of Allah’s law.
Allah has laws. Allah has a law regarding prophets, ambassadors who carry the truth and people who represent Hakk. As in, if you really tell the truth to them, be sure that those defending the false will attack you. This is the nature of this law. If you defend the truth, superstition defenders don’t find that nice. You will surely make some people uncomfortable. It’s the law of this job.
In fact, based on this notion the most important principle of this job is this. Not everyone likes the good, the truth or Hakk. The same reason why evil always bothers the good. Because false is constantly irritated by the truth. Darkness cannot survive in light. It’s the law of this occupation. The word kelimetillah gives us this explanation by gathering our attentions to Allah’s law.
ve lekad caeke min nebeil murseliyn; Certainly, there has come to you some of what was revealed to previous Rasuls. Qur’an informs us that it uses these historical stories and records for additional information.
Prophethood law is reminded here. Records and stories are told about other prophets. A few limited names scattered throught the vast history. Because there had been much more prophets that we don’t know about. But there are a few prototypes are chosen and shown as examples to true believers which will exist in future and take the role of delivering the truth. The message is like this. “Look, these had happened in humanities history before and you are carrying the torch of this line, you represent this line. That’s why when you choose your path, take lessons from these lines history. There’s a line for sure, starting with satan, go through Cain, Nimrod, Pharaohs but there’s another line, your line that starts with Adam and following him, Noah, Abraham, Moses, Jesus and Muhammad. Respects to them, to all these followers of this line. So it’s your time to choose which line you will walk on.
Qur’an lays all cards by showing these historical windows and wants us to choose. Because these choices will represent us when our times come.
35-) Ve in kane kebure aleyke i’raduhum feinisteta’te en tebtegiye nefekan fiyl Ardi ev sullemen fiys Semai fe te’tiyehum Bi ayetin, ve lev shaAllahu le cemeahum alel huda fela tekunenne minel cahiliyn;
If you find their rejection hard to bear then seek a tunnel into the ground or a ladder into the sky, if you can, and bring them a miracle (so they believe)! Had Allah willed, He would have surely assembled them around the truth… So beware; don’t be ignorant! (A.Hulusi)
If their spurning is hard on thee, yet if thou wert able to seek a tunnel in the ground or a ladder to the skies and bring them a Sign,- (what good?). If it were Allah’s Will, He could gather them together unto true guidance: so be not thou amongst those who are swayed by ignorance (and impatience)! (A.Yusuf Ali)
Ve in kane kebure aleyke i’raduhum If you find their rejection hard… This bears a warning to the first readers of revelations. Their rejection which is the main principle of their history. Evil rejecting good. Beauty always bothers ugly. Hakk is always at superstitions target. That’s why -to prophet- If you find their rejection hard.
feinisteta’te en tebtegiye nefekan fiyl Ardi ev sullemen fiys Semai fe te’tiyehum Bi ayetin, then seek a tunnel into the ground or a ladder into the sky, if you can, and bring them a miracle so they believe! ve lev shaAllahu le cemeahum alel huda After bringing an offer that’s not in prophet’s power, a reminder is given to him. Allah’s consistent law. Had Allah willed, He would have surely assembled them around the truth.
fela tekunenne minel cahiliyn This is important. Then; “Don’t try to ignore Allah’s law.” Yes, this is Allah’s design. Never will all humanity unite under the banner of truth. This is important. He who cannot read this law correctly only bothers himself. That’s why it’s displayed Allah’s respect to humans will. Allah gave humans a willpower and then allows them to choose and respects their choices.
That’s why no person has the right to say, “O my Allah, ignore my willpower.” Because will is a blessing. And a blessing used right will surely be rewarded and used wrong will surely be punished.
36-) Innema yesteciybulleziyne yesme’un* vel mevta yeb’asuhumullahu summe ileyhi yurce’un;
Only those who can perceive will respond (to the invitation)! As for the dead (those who are devoid of knowledge), Allah will resurrect them (enable them to realize their reality after they experience death) and to Him they will be returned. (A.Hulusi)
Those who listen (in truth), be sure, will accept: as to the dead, Allah will raise them up; then will they be returned unto Him. (A.Yusuf Ali)
Innema yesteciybulleziyne yesme’un Only those who listen in truth, be sure, will accept.
vel mevta yeb’asuhumullahu as to the dead, Allah will raise them up. Of course here the dead is a reference for those who crawl vertically, those whose bodies alive but souls dead. Their organisms are still active but their souls are rotten. Qur’an calls them dead. And for an interesting point of view for martyrs who gave their lives, their bodies and physically died, Qur’an calls them alive. This perspective of Qur’an is the exact opposite for some twisted peoples perspectives.
Qur’an doesn’t measure a persons state of living based on their eating, drinking, sleeping or mating. No, they are not taken as standarts of living. According to Qur’an, being alive means protecting souls capacity, carrying moral vigor and maintaining spiritual life.
That’s why if a person destroys his spiritual world, crushes his inner wealth and corrupts his moral capacity, Qur’an calls them dead in this thought systematics. Hence the dead cannot hear and you cannot hear the dead, says Qur’an. Dead cannot hear anyone. That’s why being alive doesn’t necessarily mean the living state of an organism. The real life is a persons eternal spiritual life.
summe ileyhi yurce’un; then will they be returned unto Him. Those who kill themselves spiritually and crawl vertically on earth and those who maintain their spirits; all shall return to Allah and there they will realize whether they actually lived on earth or not. So people who limit themselves with earthly pleasures, who restrain themselves with only the physical world and destroy their spiritual lives by their own hands will realize how they actually took their own lives.
Right above we mentioned macro laws of humans behaviours. What were the macro laws of humanity family? When societies stance in front of Allah is broken, Allah brings ultimate dissolution and corruption for those societies.
Here we are presented with micro laws, personal psychological laws. What are those? If a person doesn’t want to hear, no one can make him hear. He who doesn’t want to learn cannot be teached. That’s why it is said here, those who blocked their ears cannot hear. One of the micro laws of humanity comes to picture in a form of addressing prophet. First reader of revelations is said here.
Don’t feel guilty just because you do your duty but they don’t take you seriously. You just do your job. But this is not just about you, fulfilling your duties. Those in front of you shall open their sensors and do their duties as well. You are only obligated to tell, so tell. But listening is their responsibilities. Just like blaming yourself for their inability to fulfill their duties is vain, know that this is in fact a development suits Allah’s law. Remember, those who close their ears cannot hear. Those who close their eyes only condemn themselves.
37-) Ve kalu levla nuzzile aleyhi ayetun min Rabbih* kul innAllahe Kadirun ala en yunezzile ayeten ve lakinne ekserehum la ya’lemun;
They said, “Why doesn’t he (the Rasul) reveal a sign from His Rabb!”… Say, “Allah is certainly Qadir to reveal a miracle… But most of them do not know.” (A.Hulusi)
They say: “Why is not a Sign sent down to him from his Lord!” Say: “Allah hath certainly power to send down a Sign: but most of them understand not.” (A.Yusuf Ali)
Ve kalu levla nuzzile aleyhi ayetun min Rabbih They said, “Why doesn’t Rasul reveal a sign from His Rabb!”. I think shouldn’t fits better than doesn’t here. Sometimes word patterns indicating past events are used as references for incidents that surely will happen in recent future. This part can be translated as, “They said, “Shouldn’t Rasul reveal a sign from His Rabb?”
People who blocked their heads, minds are actually the ones who close their earts to revelations, the greatest miracle and ask for other miracles. This is a contradiction. Qur’an wants us to notice this contradiction. There was a miracle, Qur’an, a great miracles given to Rasulallah. But those who don’t want to hear it were the ones who ask for other wonderful things as well.
kul innAllahe Kadirun ala en yunezzile ayeten Say: “Allah has certainly power to send down a Sign. Allah surely has this power. ve lakinne ekserehum la ya’lemun; but most of them understand not.” Qur’an says here that the problem isn’t about miracles. It’s about their inability to use their heads. They don’t know that. They choose to ignore the verses which are the greatest miracle. So how can an eye unable to see this miracle can percieve other miracles? Which miracle can convince him? This is the message of this verse.
The point here is this, it’s about showing what a ridiculous demand, asking a miracles for people whose minds cannot be used by them. More importantly, “Those who deny the guidance of mind cannot benefit from any miracle.” Interesting. This is a verse that points out the importance of mind given by Allah. Truly if a person leaves this path, ignores the benefit of minds, he cannot take lessons from any miracles, no matter how big, wonderful, extraordinary they might be. Miracles aren’t always on the realm of extraordinary. Sometimes an ordinary thing can be percieved as a miracle too.
Sunrise is a miracle. But since it happens everyday it’s a natural miracles and since we see it everyday we are unable to percieve that.
A life given is a miracle. A heartbeat is a miracle. Human by himself is a miracle. A person leans to a tree and admires all kinds of new and technological toys but cannot catch what a miracle that tree he touches. That’s why for a seeing eye, there are countless miracles all around.
38-) Ve ma min dabbetin fiyl Ardi ve la tairin yetiyru Bicenahayhi illa umemun emsalukum* ma ferratna fiyl Kitabi min shey’in summe ila Rabbihim yuhsherun;
“And there is no animate creature on (or within) the earth or bird that flies with two wings (knowledge and power) except (that they are) communities (formed with an order based on a specific system) like you! We have not neglected a single thing in the ‘READ’able (Book) of the created existence!…” They shall all be gathered unto their Rabb. (A.Hulusi)
There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have We omitted from the Book, and they (all) shall be gathered to their Lord in the end. (A.Yusuf Ali)
Ve ma min dabbetin fiyl Ardi ve la tairin yetiyru Bicenahayhi illa umemun emsalukum There is not an animal that lives on the earth, nor a being that flies on its wings, but forms part of communities like you.
Here the umem expression is the plural form of community. Communities it means; gives us a multiple existence category. The real of existence, we call it alem. This is the Rabbul alemin part in Al-Fatihah. Rabb of All Worlds. All creations whether they are humans, birds, beast and all creatures we know and don’t know are under this banner. So here the word umem represents all categories of existences.
A thing occurs here. There is not an animal that lives on the earth, nor a being that flies on its wings, but forms part of communities like you. By looking at this expression ans see that birds are taken as a part of earths community, we realize that heavens mentioned in Qur’an isn’t actually the sky as we see everyday. All beasts and birds are counted on earth according to Qur’an. There’s no heavens here and from that point of view, sky is taken as a part of earth too.
That means when we see heavens word in Qur’an we should realize that it doesn’t mean within atmosphere, it means something more and beyond. ma ferratna fiyl Kitabi min shey’in we didn’t skip anything in this book.
By taking 35th and 36th verses as references, it means Allah’s law doesn’t leave anything behind. There’s nothing missing or left out in this book. ma ferratna fiyl Kitabi min shey’in we didn’t skip anything in this book. We put principles for every situation. We don’t do anything without law. So what a believers responsibility is finding these laws and maintaining his life based on them.
So when these laws that Allah put are discovered, we realize we also discover the secrets of nature. And from that perspective we begin to know Allah. We meet the creation and from that we meet the creator.
Another message here is, there’s no coincidence. Here the phrase “book” is taken as Ummul kitap by Ibn Abbas. Mainboard. Mother of the Books. Levhi Mehfuz. Many great scholars support Ibn Abbas’s perspective on this one.
summe ila Rabbihim yuhsherun; They shall all be gathered unto their Rabb.
39-) Velleziyne kezzebu Biayatina summun ve bukmun fiyz zulumat* men yesheillahu yudlilhu, ve men yeshe’ yec’alhu ala siratin mustekiym;
Those who deny Our signs are the deaf (those who are unable to perceive their reality) and the dumb (those who are unable to acknowledge and admit the Truth) within darkness. Allah will lead astray whom He wills and keep whom He wills on the straight path! (A.Hulusi)
Those who reject our Sings are deaf and dumb,- in the midst of darkness profound: whom Allah willeth, He leaveth to wander: whom He willeth, He placeth on the Way that is Straight. (A.Yusuf Ali)
Velleziyne kezzebu Biayatina summun ve bukmun fiyz zulumat Those who reject our Sings are deaf and dumb,- in the midst of darkness profound.
Remember here, dear friends. It is said that people who cannot see or hear thousands of miracles in life, those who are deaf and mute; how can they hear you? Their demands of miracle, asking for extra miracles, isn’t this a sign of their dishonesty? They are lost in darkness, they are unable to see so they are a miracle as if they can see a miracle.
men yesheillahu yudlilhu, Allah will lead astray whom He wills ve men yeshe’ yec’alhu ala siratin mustekiym and keep whom He wills on the straight path!
With explanations above and the follow up of the verse and the beginning of the verse above, I think Allah’s leading whom He wills to astray and whom He wills to salvation. If a person can see his surroundings, it becomes a valuable tool for observing and reaching to salvation. But if his eyes are closed, if he closes his ears deliberately to the truth, that person is truly lost. Unless you refuse to go astray, Allah don’t make your foot slip. If you really want to hear, Allah makes you hear.
At this point the problem is refusing the sight. Those people who refuse to see, they fall into this state of Allah’s leading astray. And for those who wish and able to see enters the path of salvation.
40-) Kul eraeytekum in etakum az’abullahi ev etetkumussaatu egayrAllahi ted’un* in kuntum sadikiyn;
Say, “Are you conscious of your state? If the wrath of Allah or that hour (promised event) comes to you, will you call upon one other than Allah? (Admit it) if you are truthful.” (A.Hulusi)
Say: “Think ye to yourselves, if there come upon you the punishment of Allah, or the Hour (that ye dread), would ye then call upon other than Allah? – (reply) if ye are truthful! (A.Yusuf Ali)
Kul eraeytekum in etakum az’abullahi ev etetkumussaatu egayrAllahi ted’un* Say, “Are you conscious of your state? If the wrath of Allah or that hour promised event comes to you, will you call upon one other than Allah? in kuntum sadikiyn Admit it if you are truthful.”
41-) Bel iyyahu ted’une feyekshifu ma ted’une ileyhi in shae ve tensevne ma tushrikun;
No, it is Him alone that you would call upon… And if He wills, He will reveal the truth of that which you call upon, and you will forget the things that you associate with Him! (A.Hulusi)
“Nay,- On Him would ye call, and if it be His Will, He would remove (the distress) which occasioned your call upon Him, and ye would forget (the false gods) which ye join with Him!” (A.Yusuf Ali)
Bel iyyahu ted’une No, it is Him alone that you would call upon. A question was asked and an answer is given now, the right answer.
It’s real that when we are on a pinch, when we feel the imminent danger, the first thing comes to our minds is Allah. Not only us, true believers, even an atheist who has no sense of Allah faith, in his desperate hour, for example when everything blows to bits, when everything is about to end, in a middle of a fire, after the earthquake when he wakes in the midst of all debree, when there’s no one else to help, no shelter whatsoever; there’s only one sanctuary that will always be there. Allah. This is admissible even for atheists.
This truth is reminded us, this onthological, natural truth. This is a part of human nature. In our DNA, this is written. People owe their own blaspheming tongues to Allah, But when extraordinary happens, when the desperation comes to life, people turn to their factory softwares. The language of nature, their nature. Thought process turns back to creation of humanity and just like that they all find themselves begging to the creator. This is the language of human nature, the software of creation.
feyekshifu ma ted’une ileyhi in shae ve tensevne ma tushrikun And if He wills, He will reveal the truth of that which you call upon, and you will forget the things that you associate with Him. At that moment you let go your disbelief. You forget that you don’t believe in Allah. All those blasphemers, heathens, deniers; when the moment arrives they turn to their own natures and without searching for more thought and logic they begin to cry for help to Allah.
Actually this is a contradiction and Qur’an reminds us this contradiction like this. When you deny those things that celestial messages want you to believe, in truth you deny yourselves. You deny your creations nature. Because in extraordinary hours it the same nature you turn into. In the middle of a fire you stuck, in a plane that’s about to crush, in the sea where your vehicle is about to sink, when you are in the middle of a situation where you are about to get hurt; your thoughts and actions turn you to Allah. Begging for help from Allah only shows your true nature.
That’s why in other times you only live by lying to yourselves. This is a sign of alienating yourselves. According to this verse, we may call it a faith of conjecture, a faith without roots. Running to Allah when in danger but forgetting Allah the moment the danger passes. This is a faith without stance, a conjectural faith.
42-) Ve lekad erselna ila umemin min kablike feehaznahum Bil be’sai vaddarrai leallehum yetedarre’un;
Indeed, We have disclosed (Rasuls) to communities before you… And afflicted them with suffering and ailments so they may humble themselves and pray. (A.Hulusi)
Before thee We sent (messengers) to many nations, and We afflicted the nations with suffering and adversity, that they might call (Allah) in humility. (A.Yusuf Ali)
Ve lekad erselna ila umemin min kablike Before you We sent messengers to many nations, feehaznahum Bil be’sai vaddarrai leallehum yetedarre’un; And afflicted them with suffering and ailments so they may humble themselves and pray. Dear friends, opposite meaning of humbling yourself is thinking yourself qualified. Allah calls a person thoughts on thinking himself this way are shirq thoughts. And the opposite of these thoughts are admitting your weakness. Whether you admit it or not, how can one being talk about independence when even his heartbeats are out of his control. We cannot even control our hearts how can we control anything else.
43-) Felevla iz caehum be’suna tedarre’u ve lakin kaset kulubuhum ve zeyyene lehumusheytanu ma kanu ya’melun;
If only they had humbled themselves when Our wrath came to them! But their hearts hardened (their consciousness was locked) and Satan (their delusion) beautified their deeds to them. (A.Hulusi)
When the suffering reached them from Us, why then did they not call (Allah) in humility? On the contrary their hearts became hardened, and Satan made their (sinful) acts seem alluring to them. (A.Yusuf Ali)
Felevla iz caehum be’suna tedarre’u If only they had humbled themselves when Our wrath came to them! As in they should have admit their weakness when the wrath arrived. ve lakin kaset kulubuhum If they cannot even do that, they are so weak that they are unable to admit their weakness, then there is a bigger problem here. What is that? But their hearts hardened.
This is the death of heart. This is the problem here. Unable to react against pain. You stuck a needle and cannot get a reaction from that organism, this means that being is either dead or in a vegitative state.
Allah tests humanities spirituality whether it’s alive or not with pain. Their reactions against this pain ultimately test their life energy. So when Allah send grief and pain to a person and as a reaction that person still doesn’t open his hands to Allah, still doesn’t pull himself back together, then the death of heart is completed. Qur’an calls this ve lakin kaset kulubuhum their hearts are hardened.
ve zeyyene lehumusheytanu ma kanu ya’melun; and Satan beautified their deeds to them.
44-) Felemma nesu ma zukkiru Bihi fetahna aleyhim ebvabe kulli shey’* hatta iza ferihu Bi ma utu ehaznahum bagteten feizahum mublisun;
When they forgot that which they had been reminded of (that they were created for Allah) We opened the doors of every (good worldly) thing to them… As they were rejoicing with what they were given, We seized them at once! Suddenly they lost all their hope and were left in despair! (A.Hulusi)
But when they forgot the warning they had received, We opened to them the gates of all (good) things, until, in the midst of their enjoyment of Our gifts, on a sudden, We called them to account, when lo! they were plunged in despair! (A.Yusuf Ali)
Felemma nesu ma zukkiru Bihi But when they forgot the warning they had received fetahna aleyhim ebvabe kulli shey’ We opened the doors of every good worldly thing to them.
You see the process, right? We should think this verse with previous one. In verse 43 there is hardship, agony and testing. Tests to see their reaction against suffering, to understand whether they are spiritual creatures or not. And if they don’t react, what happens next? All doors will open for them.
fetahna aleyhim ebvabe kulli shey’ We opened the doors of every good worldly thing to them. All doors are opened and this time they are tested with wealth. All things are given to them, everything to their disposal. This is the time where they become slaves of their own desires. They have wealth, power, leadership, fame, fortune, health. These only lead them to more greed and pride. This leads to their downfall.
Dear friends, if there are among you some that read the history of civilizations, they might realize that this process is indeed the collapse graphics of fallen civilizations. How can entire civilizations fall? In which process they might gone? This is it.
When societies fall, they die like trees, standing. Their inside dry. They sure look big with their giant stands because all of they spend their possessions to forms, sights all things eartly as in outside. But their insides are already dead. That’s how moral corruption begins. Their spiritual values are deformed. Nothing left to bind the members together. Ethics are destroyed and they all become wolves of their own.
No matter how powerful they are, how entitled they might be, a civilization like this is bound to fall and when this happens they leave many things behind. That’s why 43 and 44th verses tells us this story about the downfalls of historical communities. This process is a law and it is valid even today.
hatta iza ferihu Bi ma utu ehaznahum bagteten feizahum mublisun As they were rejoicing with what they were given, We seized them at once! Suddenly they lost all their hope and were left in despair!
Yes, all civilizations rise slowly and with problems but they fall easily and fast. You see the fall of U.S.S.R. You all know the fall of Byzantine. That’s how the empire of Persia was gone. The Empire of Alexander was met the same fate. One day U.S.A. will met the same fate. That’s why it’s imperitive to be able to read Allah’s laws right.
Fall begins with moral corruption. This corruption won’t be seen from outside. But people rot from inside. Like I said, socities fall from inside. Just like watermelons under the great shell all things might be rotten and you can only see that when you crack open the watermelon. The verse ends with feizahum mublisun; they lost all their hope and were left in despair!
Mublisun, comes from the root of eblese. Iblis (Satan) comes from the same origin. This is one of the names given to satan. Losing hope and becoming evil have the same meanings. That’s why here losing hope and becoming evil situations have the same background.
45-) Fekuti’a dabirul kavmilleziyne zalemu* vel Hamdu Lillahi Rabbil alemiyn;
Hence, the people who wronged (themselves) were eliminated! Hamd (the evaluation of the corporeal worlds created with His Names, as He wills) belongs to Allah! (A.Hulusi)
Of the wrong-doers the last remnant was cut off. Praise be to Allah, the Cherisher of the Worlds. (A.Yusuf Ali)
Fekuti’a dabirul kavmilleziyne zalemu Of the wrong-doers the last remnant was cut off.
This is what we just told. It comes to light with this verses words. This is a reference to the celestial law that binds these communities.
In our earlier lessons we mentioned that An’am chapter is filled with celestial laws. This verse carries many celestial principles that bind both societies and perople. By this point we undertand that communities which alienate themselves and begin to dissolve morally are bound to be wiped out from the stage of history.
vel Hamdu Lillahi Rabbil alemiyn; Praise be to Allah, the Cherisher of the Worlds. Only Allah is eternal. Allah’s laws are eternal. That’s why all gratitudes, praises are for Allah.
46-) Kul eraeytum in ehazellahu sem’akum ve ebsarekum ve hateme ala kulubikum men ilahun gayrullahi ye’tiykum Bih* unzur keyfe nusarriful ayati summe hum yasdifun;
Say, “Reflect, if Allah was to take away your sense of hearing (perception) and sight, and lock your hearts (consciousness), is there a god besides Allah that can give it back to you?” Look how We explain the signs in various ways, yet (despite this) they still turn away. (A.Hulusi)
Say: “Think ye, if Allah took away your hearing and your sight, and sealed up your hearts, who – a god other than Allah – could restore them to you?” See how We explain the signs by various (symbols); yet they turn aside. (A.Yusuf Ali)
Kul eraeytum in ehazellahu sem’akum ve ebsarekum ve hateme ala kulubikum Say: “Think you, if Allah took away your hearing and your sight, and sealed up your hearts. Here sealed heart means not been able to think or percieve.
men ilahun gayrullahi ye’tiykum Bih, who – a god other than Allah – could restore them to you? The meanings of Allah’ leading one to go astray or make him find salvation lies here. As in you have eyes but you cannot see the truth, you have ears but you cannot hear the Hakk. You have your heads but you cannot use your minds.
At this point having these spiritual deafness or blindness leads to one end, a spiritual death and the only solution is in Allah’s hands. Allah makes you open your eyes. Your sights and hearings can only be opened by Allah. Only Allah can revive your dead hearts. But in order to recieve all these one should make a declaration of will. Declaration of will as in you have to want it.
unzur keyfe nusarriful ayati Look how We explain the signs in various ways summe hum yasdifun; yet despite this they still turn away.
47-) Kul eraeytekum in etakum azabullahi bagteten ev cehreten hel yuhleku illel kavmuz zalimun;
Say, “Have you ever considered if Allah’s wrath was to come suddenly or openly, will any be destroyed other than the wrongdoers?” (A.Hulusi)
Say: “Think ye, if the punishment of Allah comes to you, whether suddenly or openly, will any be destroyed except those who do wrong? (A.Yusuf Ali)
Kul eraeytekum in etakum azabullahi bagteten ev cehreten Say, “Have you ever considered if Allah’s wrath was to come suddenly or openly? Imagine such a scenario like this happens. hel yuhleku illel kavmuz zalimun; will any be destroyed other than the wrongdoers?” At this point attention is taken to Allah’s justice and it is said that if a society chose tyrany; take notice, not people, the society, it isn’t said tyrant people. A society chooses tyrany; people who live in that society even not joining the oppression personally, choosing silence about it is supporting it and supporting tyrany is a tyrany altogether. If a society is destroyed, be sure that Allah destroys them because of their tyrant behaviours.
48-) Ve ma nursilul murseliyne illa mubeshiriyne ve munziriyn* femen amene ve asleha fela havfun aleyhim ve la hum yahzenun;
We disclose the Rasuls only as bringers of glad tidings and as warners… So, whoever believes and reforms (their way) they will have no fear, nor will they grieve. (A.Hulusi)
We send the messengers only to give good news and to warn: so those who believe and mend (their lives),- upon them shall be no fear, nor shall they grieve. (A.Yusuf Ali)
Ve ma nursilul murseliyne illa mubeshiriyne ve munziriyn We send the messengers only to give good news and to warn.
This is a warning for communities who ask for miracles from their prophets; a warning in privately for Meccan community. Miracles are not in prophets possessions. Miracles can only happen if Allah wills it. Otherwise prophets don’t have to authority or powre to do so. So you want to burden the prophet you don’t believe with authority he doesn’t have. By doing this, you slander Allah. Because prophets don’t have the power to create miracles. Allah wills and Allah gets. That’s why by asking it from prophets you commit several crimes within one.
femen amene ve asleha fela havfun aleyhim ve la hum yahzenun so those who believe and mend their lives, upon them shall be no fear, nor shall they grieve.
Yes, here in this part fela havfun aleyhim ve la hum yahzenun Havf, being anxious for future, huzn, feeling sadness from past. We identified this form before but I’d like to make a reminder now.
In arabic language these terms with Havf are only used to express future. Also the concepts of huzn are used to describe past. Of course there’s another message here. We see here that Allah shows respect to peoples choices done by peoples free wills and freedom of belief.
At the same time, this respect also makes an invitation to people to take responsibility for their choices. As in this verse contains both respect, invite and warning. Just like the verse informs that free will is respected, it also says that the wrong choices shall and will be punished.
49-) Velleziyne kezzebu Bi ayatina yemessuhumul azabu Bi ma kanu yefsukun;
As for those who deny the realities of Our signs (the manifestations of the Names), they will taste suffering because of their corrupted beliefs! (A.Hulusi)
But those who reject Our Signs,- them shall punishment touch, for that they ceased not from transgressing. (A.Yusuf Ali)
Velleziyne kezzebu Bi ayatina As for those who deny the realities of Our signs yemessuhumul azabu Bi ma kanu yefsukun them shall punishment touch, for that they ceased not from transgressing.
50-) Kul la ekulu lekum indiy hazainullahi ve la a’lemul gaybe ve la ekulu lekum inniy melek* in ettebi’u illa ma yuha ileyye, kul hel yestevil’ a’ma vel basiyr* efela tetefekkerun;
Say, “I am not telling you I possess the keys to Allah’s treasury… I do not know the unknown! Nor am I claiming to be an angel… I only follow what is revealed to me”… Say, “Can the blind and the seeing be equal? Do you still not reflect?” (A.Hulusi)
Say: “I tell you not that with me are the Treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel. I but follow what is revealed to me.” Say: “can the blind be held equal to the seeing?” Will ye then consider not? (A.Yusuf Ali)
Kul la ekulu lekum indiy hazainullahi Say, “I am not telling you I possess the keys to Allah’s treasury. ve la a’lemul gaybe I do not know the unknown! ve la ekulu lekum inniy melek Nor am I claiming to be an angel.
Take notice dear friends, in 37th verse there was an expectance from the prophet about a miracle, this here is a reference to that. Why do you wait that from me? I’m unaware from the things that exceeds humans conceptions. Did I ever say something like, “I am an angel.” to you? These words are very pretty confessions. In this verse a frame is drawn on how should a prophet be like and seen. Also a great warning against turning a prophet a godly figure, making him an angel or some other celestial being. As in don’t angelize him.
What is angelizing? That person don’t have a flaw. That’s an angel. So angelizing is basically ignore the results of a persons natural and earthly existence.
Every person has needs based on his existence as a human being. He may be a prophet but he is also a human. So thinking the prophet free from those needs… Saying his voice is over everyone… His height is more than all people… Telling his humanly body outcomes are pure, clean and even miracleous…
It’s this. This is a warning against these. Rasul says, “I’m not an angel. I’m unaware from the unknown of Allah. I don’t possess knowledge that above human beings.” These are the expressions in Qur’an from prophets tongue.
in ettebi’u illa ma yuha ileyye, I only follow what is revealed to me kul hel yestevil’ a’ma vel basiyr Say, “Can the blind and the seeing be equal? efela tetefekkerun; Do you still not reflect?” Won’t you see the truth in that. Those who act blind and deaf to celestial message and the ones on the other side don’t be the same on life understandings. kul hel yestevil’ a’ma vel basiyr Say, “Can the blind and the seeing be equal?
Normally two peoples stances, lifes, perspectives even behaviours are not the same. So how can they think the same, how can they meet at the same idea. They don’t even have the same life ideologies. One of them calls a thing success while the other calls the same thing failure. A person who collects his wealth without having a remorse, without conscience may call it a success. He becomes blind by that. But a person who sees the reality doesn’t call this a success, only a pitiful failure.
When it is called future, a blind person who cannot see the heavens only limits himself with world. But he who can see counts afterlife into the equation.
For a blind man success is earthbound whichever path you choose, whatever the cost may be; your faith, honor, pride, personality, belief or values. But this is a blind mans path. For a seeing eye this is a loss, a failure, a terrible defeat.
That’s why there are two distinct earth perseption. Two realms ideology. Two lifestyles and related behaviour which won’t be the same ever.
51-) Ve enzir Bihilleziyne yehafune en yuhsheru ila Rabbihim leyse lehum min dunihi veliyyun ve la shefiy’un leallehum yettekun;
And warn those who fear being gathered unto their Rabb (about what the Names in their essence will enforce upon them)… There is neither a Waliyy nor an intercessor for them other than He… Perhaps they will protect themselves. (A.Hulusi)
Give this warning to those in whose (hearts) is the fear that they will be brought (to judgment) before their Lord: except for Him they will have no protector nor intercessor: that they may guard (against evil). (A.Yusuf Ali)
Ve enzir Bihilleziyne yehafune en yuhsheru ila Rabbihim leyse lehum min dunihi veliyyun ve la shefiy’un leallehum yettekun Give this warning to those in whose hearts is the fear that they will be brought to judgment before their Lord: except for Him they will have no protector nor intercessor: that they may guard against evil.
Pay attention to this part. Those in whose hearts is the fear that they will be brought to judgment before their Lord: except for Him they will have no protector nor intercessor. So if one has this feeling inside even with a twisted one, he clearly believes afterlife. He believes that he will be hold accountable to Allah but he has fears that without a protector he has no chance. A middle man a conduit maybe with a crude expression, a big brother. He cannot come without them, he is afraid.
So even with several debates among the translators, this verse addresses both believers and non-believers but believing the afterlife. Basically it’s for all people who has a sense of afterlife within. People who have the fear of judgement day and search for a middle ground not to face Allah’s wrath all by themselves.
Of course this is for people who have this sense of afterlife but their faiths are deformed. It’s for a person whose faith is infected. A scarred belief, a sick faith. That’s why we must pay attention because the verse also tells us what to do at the same time. If you really believe an afterlife, you should keep your faiths clean, germ-free. Don’t mix unwanted elements to your faith. Next verse continues this topic further so let’s read it right away.
52-) Ve la tatrudilleziyne yed’une Rabbehum Bil gadaveti vel ashiyyi yuriydune vecheHU, ma aleyke min hisabihim min shey’in ve ma min hisabike aleyhim min shey’in fetatrudehum fetekune minez zalimiyn;
Do not distance from yourself those who pray to their Rabb morning and evening seeking the face of (that which pertains to) HU… Neither you will be held responsible of the consequences of their deeds nor will they be held responsible for yours, so you do not need to distance them… (if you do this) you will have done wrong. (A.Hulusi)
Send not away those who call on their Lord morning and evening, seeking His face. In naught art thou accountable for them, and in naught are they accountable for thee, that thou shouldst turn them away, and thus be (one) of the unjust. (A.Yusuf Ali)
Ve la tatrudilleziyne yed’une Rabbehum Bil gadaveti vel ashiyyi yuriydune vecheHU Send not away those who call on their Lord morning and evening, seeking His face.
What is the connection here with the previous verse. Dear friends, as you already know Qur’an doesn’t wipe everything at once. Wiping an entire community away is out of question. That’s why Qur’an takes a person seriously if he has a faith even a corrupted one. It says a person like this because of his faith, believes that he will be hold accountable and pray to his Lord constantly because he has the belief that he will reach Him. So ignoring him or them because of their few broken beliefs, wiping them like they were heathens is out of question in Qur’ans vision.
This is the message here. That’s why this verse also advices to find out these problems and solve them for those people. These advises are all for the solution, not for smiting or throwing away.
In this context, I cannot find relevance with this verse and its many records for the reason of arrival. Some scholars indicate that the reason is similar to the arrival of the first verses of Abese chapter. As in a people who live low level of society, poor people reaches out to Rasulallah in his last year in Mecca. But Rasulallah in his intentions to reach the high level of Meccan society ignores them at first. This is a reason of arrival for this verse according to some scholars but the content of verse doesn’t support this incident in any way. Because Qur’an classifies people not by their wealth but their faiths here. In Qur’ans vision the poor people are the ones whose faiths are problematic. And since many similar records don’t support this verse I choose to skip them now.
ma aleyke min hisabihim min shey’in ve ma min hisabike aleyhim min shey’in Neither you will be held responsible of the consequences of their deeds nor will they be held responsible for yours.
fetatrudehum fetekune minez zalimiyn so you do not need to distance them… If you do this you will have done wrong. Like I said Qur’an doesn’t do wiping all out, dear friends. If a person believes that one day he will reach Allah, if he believes that there’s a life after this one; but in his beliefs there is a problem don’t target the entire faith altogether. Target the problem only, try to remedy it. Don’t cast him away, think of him as a gain and try to fix this faith.
Qur’ans vision is to focus of the possible. And casting something or someone away is not within this vision.
53-) Ve kezalike fetenna ba’dahum Bi ba’din liyekulu ehaulai mennAllahu aleyhim min beynina* eleysAllahu Bi a’leme Bshakiriyn;
Hence we tried some with others, so they say, “Did Allah bestow upon these (needy ones with little income)?”… Does Allah not know best those who appreciate? (A.Hulusi)
Thus did We test some of them by others, that they should say: “Is it these then that Allah hath favored from amongst us?” Doth not Allah know best those who are grateful? (A.Yusuf Ali)
Ve kezalike fetenna ba’dahum Bi ba’din Thus did We test some of them by others.
Connection between this verse and the previous one is made by a single word, a link between them by the word “thus”. But in what form? By the form of faith diversity and humans perception and capacity differences, of course.
Actually this verse has a proof of another truth. In fundamentals all faiths were the same. Same and genuine. But most of them became corrupted afterwards. What were the reasons of these corruptions, these faith deviations. Humans capabilities of perceptions, differences in capacities. That’s why even though the people were told the truth at first, because of somes limited capabilities, they could only manage to understand some of them . And for that faith from a single root took branches, transforming the core to a different thing entirely. That’s how deviations took place in history and this verse wants us to notice this.
Ve kezalike fetenna ba’dahum Bi ba’din fetenna, means tests, tested. As in we test some of them by others. Also in literacy the word “fitne” is used to seperate the dirst from the core of gold. It’s like the truth in this verse is described like this process. We can notice the differences between people like this. But in this seperation the biggest role is their capacities, capabilities and perceptions. That’s whty a person should take Allah’s truth, not some other peoples truths. This is the intented message of this verse.
Research where you stand according to Allah. Don’t tell “A muslim according to me.”. Tell “a muslim according to Allah.” Don’t say “a blasphemer according to me”, look at him and try to see if he’s really a blasphemer according to Allah.
liyekulu ehaulai mennAllahu aleyhim min beynina that they should say: “Is it these then that Allah has favored from amongst us?” As in this fitne is this test. So that people begin to ask themselves. “The reality is theirs so that Allah favors them but not us?”
But what happens if one asks this question? “According to the situation Allah is turning back against us. So evidently we commit a disrespect to Allah. There should be a problem we missed so that Allah pulls back his blessing.” Even coming to this point and questioning yourselves like this is an achievement all by itself.
According to Zemahsheri the expression of min beynina here can be taken as “Mindunina”. It transforms the meaning as “By leaving us and going to them.” Otherwise Min Beynina means among us. This verse describes how a faith becomes deformed and how this is a social law. Althought humans came from the same truth, same origin of belief, can you understand now how they can manage to create superstition. This is the law of the nature.
eleysAllahu Bi a’leme Bshakiriyn; Does not Allah know best those who are grateful?
54-) Ve iza caekelleziyne yu’minune Bi ayatina fekul Selamun aleykum ketebe Rabbukum ala nefsiHIr rahmete, ennehu men amile minkum suen Bi cehaletin summe tabe min ba’dihi ve asleha feenneHU Gafurun Rahiym;
When those who believe in Our signs (the manifestations of Our Names) come to you, say to them, “Assalamu alaikum… Your Rabb has inscribed grace upon Himself! Whoever among you does wrong, then repents and corrects (his way), indeed, Allah is the Ghafur, the Rahim.” (A.Hulusi)
When those come to thee who believe in Our Signs, say: “Peace be on you: Your Lord hath inscribed for Himself (the rule of) Mercy: verily, if any of you did evil in ignorance, and thereafter repented, and amended (his conduct), lo! He is Oft- forgiving, Most Merciful. (A.Yusuf Ali)
Ve iza caekelleziyne yu’minune Bi ayatina When those come to thee who believe in Our Signs fekul say: Selamun aleykum Peace be on you. This is a greeting sign to people who believe in Allah. Selamun aleykum Peace be on you.
Selam means peace, serenity, happiness, calm and joy. ketebe Rabbukum ala nefsiHIr rahmete Your Lord has inscribed for Himself the rule of Mercy. Your Rabb rules with the principle of Mercy.
ennehu men amile minkum suen Bi cehaletin summe tabe min ba’dihi ve asleha feenneHU Gafurun Rahiym verily, if any of you did evil in ignorance, and thereafter repented, and amended his conduct, lo! He is Oftenly- forgiving, Most Merciful. Like we said Allah rules with mercy principle. This herald is a news that all people should be thankful for and grateful for the rest of their lives.
This herald also bears the news to people who show their faiths to Allah with a pristine belief; you make ethics with Allah’s ethics. Be merciful, be like rain to your surroundings. Not just rain over the roses, rain over bushes as well. Be like sun. Not just rise over the sheep, rise over the hyenas as well. This is what it is.
55-) Ve kezalike nufassilul’ ayati ve li testebiyne sebiylul mucrimiyn;
Thus We explain the signs so that the path of the faulty may become evident. (A.Hulusi)
Thus do We explain the Signs in detail: that the way of the sinners may be shown up. (A.Yusuf Ali)
Ve kezalike nufassilul’ ayati ve li testebiyne sebiylul mucrimiyn Thus We explain the signs so that the path of the faulty may become evident.
Last passages, including this one we studied today all the way from the first verses of An’am chapter; the verse form regarding miracles and the verse form regarding the truth are the same, which is in it’s intention. This verse also support this notion. Ve kezalike nufassilul’ ayati That’s how we explain the signs. Ayan. O people who wait a miracle from us, people who wait a miracle from the prophet we sent. We gave you miracles already, plural. And not just close and hard to notice ones; easy, clear miracles. You see Qur’an in all it’s perfection by the forms of verses and literacy. And yet you ignore this great miracle and searching for other miracles. This is the real one, if you have the capacity of noticing.
“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”.