Dear Qur’an friends, in our previous lessons we reached the 55th verse of An’am chapter. Previous verses were about the social reactions of societies against the celestial nature of prophethoods message as well as the personal reactions to Allah’s laws. We had learned that personal behaviours and attitudes changes whether it’s for social or personal aspects have been developed based on these laws. If a person opens his hearts to the message, opens his minds to it, the light of messages blesses and illuminated him entirely. Otherwise it closes to heart and blocks the person so that he lives his life blind and deaf to the truth and ends it by the farthest point to the salvation. This law also applies to communities as well. And similar verses follow this message.
56-) Kul inniy nuhiytu en a’budelleziyne ted’une min dunillah* kul la ettebi’u ehvaekum, kad daleltu izen ve ma ene minel muhtediyn;
Say, “Indeed I have been forbidden to worship the deities you have taken besides Allah!”… Say, “I will never follow your empty fantasies! For then I will surely become corrupted and deviate from the way of the guided ones; those who realize their essential reality.” (A.Hulusi)
Say: “I am forbidden to worship those – others than Allah – whom ye call upon.” Say: “I will not follow your vain desires: If I did, I would stray from the path, and be not of the company of those who receive guidance.” (A.Yusuf Ali)
Kul inniy nuhiytu en a’budelleziyne ted’une min dunillah Say, “Indeed I have been forbidden to worship the deities you have taken besides Allah!”
Actually these verses which begin with these “Kul” forms in Qur’an come as answers to all objections against the revelations in history as well as permanent answers to all kinds of objections against the eternal truths that these verses carry. That’s why these “Kul” verses should be taken as answers beyond time and space.
kul la ettebi’u ehvaekum, Say: “I will not follow your vain desires: kad daleltu izen ve ma ene minel muhtediyn If I did, I would stray from the path, and be not of the company of those who receive guidance.” It’s like; “You call me to your own desires. Allah calls me to salvation. Morely Allah calls me to the path of mind, path of faith. If I follow Allah’s path, if I follow the verses, I also follow the sensible path. But if I come to your path, I just follow your desires, your own pleasures. And by all these paths it will directly lead me to Satan’s path.
kul la ettebi’u ehvaekum, Say: “I will not follow your vain desires: kad daleltu izen ve ma ene minel muhtediyn If I did, I would stray from the path, and be not of the company of those who receive guidance.”
57-) Kul inniy ala beyyinetin min Rabbiy ve kezzebtum BiHI, ma indiy ma testa’cilune Bih* inil hukmu illa Lillah* yekussul Hakka ve HUve hayrul fasiliyn;
Say, “I am surely upon a clear sign from my Rabb, the truth which you have denied! What you seek to hasten (death) is not within my power… The judgment is for Allah alone! He informs of the Truth! He is the best distinguisher (of right and wrong).” (A.Hulusi)
Say: “For me, I am on a clear Sign from my Lord, but ye reject Him. What ye would see hastened, is not in my power. The command rests with none but Allah: He declares the truth, and He is the best of judges.” (A.Yusuf Ali)
Kul inniy ala beyyinetin min Rabbiy Say, “I am surely upon a clear sign from my Rabb ve kezzebtum BiHI, the truth which you have denied! ma indiy ma testa’cilune Bih What you seek to hasten is not within my power.
What was the thing they want to hasten? They were saying; “Show us this infamous wrath that you threaten us?” They were thinking that the wrath, the torment is within the prophets power. They never understood the concept of prophethood. They always wanted to see an angelic prophet, always asking for supernatural things. Their lives are always in conflict.
The logic of blasphemy is based on confliction. It’s all about chaos. Even the logic of itself is based on conflict. One side you ask for an angelic prophet that may constantly show you extraordinary miracles, on the other you wait things like these from a prophet who says that he is only a human. They were saying; “Smite us if you can.” They were literally taunting the celestial threat. They weren’t taking it seriously. This was the bottom line of the blasphemy.
ma indiy ma testa’cilune Bih What you seek to hasten is not within my power. inil hukmu illa Lillah* The command rests with none but Allah. Allah may or will give a command like that. yekussul Hakka ve HUve hayrul fasiliyn He declares the truth, Allah reveales who tells the truth and who doesn’t and He is the best of judges. Allah is the best judge between the truth and the false.
58-) Kul lev enne indiy ma testa’cilune Bihi lekudiyel emru beyniy ve beynekum* vAllahu a’lemu Bizzalimiyn;
Say, “If that which you seek to hasten was within my power, this matter between us would have ended long ago!”… Allah knows best the wrongdoers. (A.Hulusi)
Say: “If what ye would see hastened were in my power, the matter would be settled at once between you and me. But Allah knoweth best those who do wrong.” (A.Yusuf Ali)
Kul lev enne indiy ma testa’cilune Bihi lekudiyel emru beyniy ve beynekum Say, “If that which you seek to hasten was within my power, this matter between us would have ended long ago!”… An alternate meaning can be like this. “This matter is resolved on its own.” The whole meaning earns this aspect in that point. “If I have the power, you wouldn’t face this choice. You would be compelled to believe since it would be out of your hands, your wills. But forcing you to believe or havinf a forced faith wouldn’t be ethical nor would create a sense of responsibility for Allah. You would just happened to live that life of faith.
And for this obligation, you wouldn’t be rewarded for your submission. If submission without willing would have been rewarded every single creation should have been rewarded exprect men since every creation bow down to Allah unconditionally.
vAllahu a’lemu Bizzalimiyn; Allah knows best the wrongdoers.
59-) Ve indeHU mefatihul gaybi la ya’lemuha illa HU* ve ya’lemu ma fiyl berri vel bahr* ve ma teskutu min verakatin illa ya’lemuha ve la habbetin fiy zulumatil Ardi ve la ratbin ve la yabisin illa fiy Kitabin mubiyn;
The keys (knowledge) of the unknown (that which is unperceivable to you) are with HU! None knows them but HU”! He knows all things contained on land (manifest – perceivable) and in sea (the depths – knowledge)… No leaf falls without His knowledge (for all things are a manifestation of the Names of HU)… There is neither a single grain in the darkness of the earth, nor anything wet or dry, that is not recorded in a clear book (the book of the universe). (A.Hulusi)
With Him are the keys of the Unseen, the treasures that none knoweth but He. He knoweth whatever there is on the earth and in the sea. Not a leaf doth fall but with His knowledge: there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a Record clear (to those who can read). (A.Yusuf Ali)
Ve indeHU mefatihul gaybi with Him are the keys of the Unseen.
Unknown, the truths beyond humans comprehension. The truth which lies above the humans capacity. Humanity like all creatures are a limited bunch. Although humans have a special place among the creation, we are not without limitation. Being created is by definition being limited.
That’s why human mind is limited too, so is the borders of its reach, the grasp, the capacity. So naturally with limited understanding, we naturally unable to understand all truths in this universe. That’s why human nature tries constantly to make meanings for untouched, unseen and unknown via the things it can understand within its grasp. Otherwise people never claim to know everything.
This verse brings out this eternal truth and says, “The keys of the unknown is with Allah.”
la ya’lemuha illa HU* the treasures that none knows but Allah. ve ya’lemu ma fiyl berri vel bahr* He knows whatever there is on the earth and in the sea. ve ma teskutu min verakatin illa ya’lemuha Not a leaf does fall but with His knowledge. ve la habbetin fiy zulumatil Ardi ve la ratbin ve la yabisin illa fiy Kitabin mubiyn there is not a grain in the darkness of the earth, nor anything fresh or dry, but is in a Record clear to those who can read.
Actually the general direction of this verse, dear friends, is to establish a consciousness of Allah. That’s how people can realize the evil and stay away from it. This is the mentality that can prevent evil like aggression, murder, rape or any form of evil where even without anyones knowledge.
If a person believes in Allah who sees all and knows all, then he will avoid commiting any form of crime even he knows that nobody around to see it. That faithful person also avoids evil in his inner world. This is the consciousness of Allah. This is the definition of takwa. A true believer who reaches this mental state, spends his entire life with Allah. And a life with Allah is a life that can be counted on and be proud of in afterlife.
This last part of this verse illa fiy Kitabin mubiyn; I translated this part a bit different. In literal form it says a law of the book. But I choose to translate Allah’s law. Kitabin mubiyn; Allah’s open and clear law.
So why the need of such a translation? Because although old translators like Ibn Abbas and through him Taberi and Razi suggested that these book is the protected book of Levh-i Mahfuz as in the mother book in Allah’s domain; I believe because of the adjective Mubiyn (open and clear) it holds a reference that these informations are opened to us as well. For that it must be something else than protected book of all and the only way we can understand the solution is naming it the laws that Allah puts for all creation.
These laws are Allah’s book. A person who can read these laws is the one who can read the entire book, these verses. When it is read properly, directly about something you gain access the secrets of the read parts, you learn the secrets of the creation. You gain mastery over it. For example if we take notice these verses we study and the previous verses like 45 and 46, we see the topic is about humans psychological principles. The locks on hearts for instance. Also 45th verse was talking about the changes which all communities should have undergone. Allah says that if a community begins to unravel morally, that community begins to be wiped out from the stages of history.
60-) Ve “HU”velleziy yeteveffakum Bil leyli ve ya’lemu ma cerahtum Bin nehari summe yeb’asukum fiyhi liyukda ecelun musemma* summe ileyhi merciukum summe yunebbiukum Bi ma kuntum ta’melun;
It is Him who makes you experience death (life without the awareness of the biological body) in the night (‘Sleep is the brother of death’ – Hadith) and knows what you do in the day… Then revives you in the day until a specified lifespan is fulfilled… Then you will be returned to Him… Then He will inform you of what you do (enable you to evaluate your life in terms of its essence). (A.Hulusi)
It is He who doth take your souls by night, and hath knowledge of all that ye have done by day: by day doth He raise you up again; that a term appointed be fulfilled; In the end unto Him will be your return; then will He show you the truth of all that ye did. (A.Yusuf Ali)
Ve “HU”velleziy yeteveffakum Bil leyli ve ya’lemu ma cerahtum Bin nehari It is Him who makes you experience death in the night. I should point out the experience part. Here. Allah makes us “like” dead. The text is exactly like this. But the nature of Qur’ans language might be tricky and sometimes we are forced to fill in the blank subtexts. It is Allah who makes you like dead at nights and knows what you do in the day.
Teveffa means wiping all out completely. Taking something out entirely. This word has the meaning of death. But Razi points out that this word is a reference which Qur’an makes earlier. So this word is used as a symbol here.
So what does it symbolize? Permanent lack of faith is the definition of death inQur’an. Just like a person who cannot see the truths is called blind, or a person who closes his ears to the truth is called deaf and a person who cannot speak the truth is mute according to the Qur’an; Summun, bukyun, umyun. Umyun blind. Summun deaf. Bukyun mute. People who cannot feel the truth in their hearts, people who cannot open their souls to the truth are called dead by Qur’an.
In Qur’ans systems, the definitions of blind, deaf, mute or dead are not the exact definitions we encounter on earth, it’s the spiritual counterparts that counts.
That’s why, Rabb of All Worlds, Allah knows the best. This “making you like dead at nights” expression is a proof of non-permanent deviations. We encounter many non-permanent deviations in our lives. Theyare our unconscious states.
Remember, sleep is a state of unconsciousness albeit temporary. So here Qur’an wants us to pay attention to this state. Just like a sleeping person cannot see anything in the world, just like he doesn’t possess a consciousness in a living world in his state; we can be like him when we commit a sin and alienate ourselves from Allah, temporary or not, a sinner is like a sleeping man and he is like dead. This is the resemblance of an unconscious person.
So what needs to be done here? Waking up, isn’t it? Waking. We should be awake to see and percieve our surroundings, the disasters in our vicinity. Otherwise it will be too late.
What do we need to wake up? Shaking ourselves, we need a shockwave. Like, “Wake up, the house is on fire, there’s an earthquake. Wake up or you will die.” A push like this. That’s why Allah shakes us both physically and mentally so that we can wake up.
These verses are for shaking peoples hearts and minds. For waking them. And all prophet are the heralds of these earth shattering messages.
summe yeb’asukum fiyhi liyukda ecelun musemma Then revives you in the day until a specified lifespan is fulfilled… You come back to life until the day you won’t be able to. summe ileyhi merciukum and you will be returned to Him. summe yunebbiukum Bi ma kuntum ta’melun; then will He show you the truth of all that you did.
This verse like the previous verse wants to create a consciousness so that people take responsibilities of their own actions. Plus it shakes people. It says, “You should take responsibilities of what you have done. Because surely you will be hold accountable of them. That’s why don’t try to hide behind the excuses like “I was like sleeping, I dozed off, I was unaware of it, I cannot be hold responsible for my actions.” Because we had sent you prophets, books, revelations. We woke you, so your sins won’t be like those who were asleep.
61-) Ve “HU”vel Kahiru fevka ibadihHI, ve yursilu aleykum hafezaten, hatta iza cae ehadekumul mevtu teveffethu Rusuluna ve hum la yuferritun;
HU is the subjugator over His servants (by means of disclosure from His multi-dimensional depths)! He reveals unto you protective (forces)… When finally the time of death comes to one of you, our Rasuls (forces, delegates) cause him to die! And they will not be late! (A.Hulusi)
He is the Irresistibly Supreme over His servants, and He sets guardians over you. At length, when death approaches one of you, Our angels take his soul, and they never fail in their duty. (A.Yusuf Ali)
Ve “HU”vel Kahiru fevka ibadihHI, He is the Irresistibly Supreme over His servants, ve yursilu aleykum hafezaten, hatta iza cae ehadekumul mevtu teveffethu Rusuluna ve hum la yuferritun and He sets guardians over you. At length, when death approaches one of you, Our angels take his soul, and they never fail in their duty.
I believe the verse is self explanatory. Allah sends guardians to watch over people until the time of death arrives and the forces of Allah delivers them to afterlife. Even if a person lives a rebellious life, he owes that life to Allah. All those hearts, eyes, minds, lips, ears and bodies belong to Allah. You cannot use the things against Allah since they all belong to Allah.
Verse says that human life is under control. This is the proof of human life is important to Allah. As in we are not created and let loose.
Evla leke feevla. (34)
Summe evlaleke feevla. (35)
Eyahsebul’insanu en yutreke sude. (36 – Kiyame)
Woe to thee, (O men!), yea, woe!
Again, woe to thee, (O men!), yea, woe!
Does man think that he will be left uncontrolled, (without purpose)?
62-) Summe ruddu ilAllahi mevlahumul Hakk* ela leHUl hukmu ve HUve esre’ul hasibiyn;
Then they will be returned unto Allah, their true protector… Know with certainty that the judgment is His, and He is the swiftest in taking account. (A.Hulusi)
Then they are returned unto Allah, their True Protector, surely His is the Command, and He is the swiftest in taking account. (A.Yusuf Ali)
Summe ruddu ilAllahi mevlahumul Hakk Then they will be returned unto Allah, their true protector.
Yes, ilAllahi mevlahumul Hakk Allah, their True Protector. ela leHUl hukmu Know with certainty that the judgment is His, ve HUve esre’ul hasibiyn; and Allah is the swiftest in taking account.
63-) Kul men yunecciykum min zulumatil berri vel bahri ted’unehu tedarru’an ve hufyeten, lein encana min hazihi lenekunenne mineshakiriyn;
Say, “Who will save you when you humble yourselves and pray earnestly, ‘If you save us from the darkness of the earth and the sea we will surely be of the thankful’?” (A.Hulusi)
Say: “Who is it that delivereth you from the dark recesses of land and sea, when ye call upon Him in humility and in secret: ‘If He only delivers us from these (dangers), (we vow) we shall truly show our gratitude’.?” (A.Yusuf Ali)
Kul men yunecciykum min zulumatil berri vel bahri ted’unehu tedarru’an ve hufyeten, lein encana min hazihi lenekunenne mineshakiriyn Say, “Who will save you when you humble yourselves and pray earnestly, ‘If you save us from the darkness of the earth and the sea we will surely be of the thankful’?”
It’s a clear question. You cry for help. When a problem comes to you, you cry for help. This is a natural reaction. In fact it’s an involuntary reaction of pure human nature. When all helps are gone, when there’s no way to save yourselves, when a disaster comes out of nowhere; the door you knock is Allah’s door automatically. This doesn’t come consciously. It is in fact a return to factory settings for human nature.
People can go mad. But even mad people get hungry.They search for food. It doesn’t require to be smart for that. People can be irrationally insane but the knowledge ofones existence comes from birth. These kinds of instincts cannot be earned later. These are the informations Allah upload to people. That’s why insane people cannot kill themselves. Sane people can. Insane people cannot eat stones or jump into fires. Because their knowledge about themselves comes as their original settings.
This is the follow up to this knowledge. People turn to Allah when they really become desperate. Just like a persons knowledge about his existence is linear, natural and pure, so does his knowledge about Allah.
So why do people go stray to other roads then? Why fall into blasphemy and search for other deities, or why turn his back to Allah? The answer to this question should be searched in the reasons given to people by their enviromental circumstances, educations and informations gained after birth.
Here it is descibed the pure and unspoiled human nature. So when a disaster comes to them, they automatically begin tocry forhelp to Allah. Saying things like “If you make this problem disappear, I won’t do these things again. I will be a good worshipper, I will pray for you even more.” But what about after that.
64-) Kulillahu yunecciykum minha ve min kulli kerbin summe entum tushrikun;
Say, “Allah will save you from that and from every distress… Yet you still associate others with Him!” (A.Hulusi)
Say: “It is Allah that delivereth you from these and all (other) distresses: and yet ye worship false gods!” (A.Yusuf Ali)
Kulillahu yunecciykum minha ve min kulli kerbin Say: “It is Allah that delivers you from these and all other distresses. So, if you beg for anyone or anything other than Allah, it would be in vain anyway. That’s why by asking for help from Allah, you face the right direction.
summe entum tushrikun But what do you do when Allah hears your cries and delivers you from those distresses? You continue to do shirq, giving other beings the deity roles, making false gods. That’s how you repeat your crimes.
Thinking this with the verse above, we can see how these words become translators to our own state of minds that are in ruins. These verses really talks to us, about us. When we are in trouble, seeking sanctuary in Allah immediately but when a small hint that the trouble is about to go away, we loosen up and forget about Allah. It’s like finding ourselves in the midst of trouble and losing ourselves in when the trouble goes away.
What we really lose is not Allah but ourselves, our own beings. We lose ourselves. That’s why all these troubles, all these wake up calls do not happen to prevent Allah from harms but to prevent us humans from getting any harms.
65-) Kul “HU”vel Kadiru ala en yeb’ase aleykum azaben min fevkikum ev min tahti erculikum ev yelbisekum shiye’an ve yuziyka ba’dakum be’se ba’d* unzur keyfe nusarriful ayati leallehum yefkahun;
Say, “He has the power to disclose an affliction to you from above you (the sky – internal) or from beneath your feet (within the earth – external) or to fragment you into factions against each other, so you taste violence.” Look how We diversify Our narration so you contemplate its depths and understand. (A.Hulusi)
Say: “He hath power to send calamities on you, from above and below, or to cover you with confusion in party strife, giving you a taste of mutual vengeance – each from the other.” See how We explain the signs in diverse ways; that they may understand. (A.Yusuf Ali)
Kul “HU”vel Kadiru ala en yeb’ase aleykum azaben min fevkikum ev min tahti erculikum By the looks of it we should understand this verse with the previous ones that we are the targeted groups as people who live on these sensitive earthquake lines.
Say, “He has the power to disclose an affliction to you from above you or from beneath your feet .
ev yelbisekum shiye’an ve yuziyka ba’dakum be’se ba’d or to fragment you into factions against each other, so you taste violence. Let’s repeat this line once again to see the depths of it. “Say, “He has the power to disclose an affliction to you from above you or from beneath your feet or to fragment you into factions against each other, so you taste violence.”
What should we understand from this? There are two types of trouble here, two types of disasters. From above and from below. Storms, typhoons, floods, avalanches, cold or hot related famines; these are the calamities from above. There might be many more examples for that. Or you might add meteor hit sif you want to add disasters in cosmic scales, harmful rays, ozone raptures. The disasters from below are earthslides, groundshifts and naturally earthquakes.
Also after counting natural disasters, we are told that there are other types of disasters as well. Social disasters. Fragmenting the society into factions and making them fight each others. Most of earths population are familiar to first type of disasters. Earthquakes and storms are fairly common to many.
But we are not so back on the second type either. How? Official oppressions, gangs and terror. We see everyday how people struggle under these troubles. We know them well unfortunately. But these messages ar efor people who turn their backs to Allah’s messages, for people who distance themselves from Allah. These direct messages should tell us something. Although the messages are for everyone, we should make more from all other people according to this verse.
unzur keyfe nusarriful ayati leallehum yefkahun; See how We explain the signs in diverse ways; that they may understand. So that we may understand better. Alas, there are people who see all these not on the pages of a book but in their lives as well, and yet they cannot take lessons from them and they cannot leave their ways that drive them to their ends.
So it seems warnings are not enought to wake some people. Some are insisting on staying asleep. There’s nothing more that can be done for them. Qur’an says, “Leave them be” which we will see that later.
66-) Ve kezzebe Bihi kavmuke ve “HU”vel Hakk* kul lestu aleykum Bi vekiyl;
But your people denied it, while HU is the Truth! Say, “I am not your agent (you will have to face the consequences of not believing)!” (A.Hulusi)
But thy people reject this, though it is the Truth. Say: “Not mine is the responsibility for arranging your affairs; (A.Yusuf Ali)
Ve kezzebe Bihi kavmuke ve “HU”vel Hakk* But your people reject this, though it is the Truth. kul lestu aleykum Bi vekiyl Say: “Not mine is the responsibility for arranging your affairs.
The word vekiyl, doesn’t have the meaning of simple proxy or deputy. It bears the responsibility of protection. It’s actually a followup to my earlier sayings. It represents the truth of vekiyl.
It’s not in my responsibility to protect you. If you cannot protect yourselves, if despite all these warnings you still don’t take precautions, if you still don’t stand with Allah, if you don’t seek sanctuary in Allah’s blessings, if you still don’t seek Allah’s mercy but instead don’t mind facing Allah’s wrath, if you don’t want to wake up, be resurrected; then there’s nothing else I can do for you. I don’t take responsibility on the things that will come to you.
67-) Likulli nebein mustakkarun, ve sevfe ta’lemun;
For every occurrence there is a pre-determined and specific time… You will know soon! (A.Hulusi)
For every Prophecy is a limit of time, and soon shall ye know it.” (A.Yusuf Ali)
Likulli nebein mustakkar Qur’an explains another law, another constant truth here. Every news has a process of occurance.
The threats in Qur’an also have a process before the inevitable happens. A societies moral corruption, their behaviours that make them turn their backs to Allah; all the way to the end of that society is on a process. That’s why Qur’an says here that if there’s a prophecy, an occurance it should and will follow a series of steps. Is it imperative to call an occurance disaster only if it happens instantly? A slowly approaching problem can also have disasterous effects. It’s slow progress is actually the nature of this situation. There’s always a process.
ve sevfe ta’lemun; and soon shall you know it. The verse ends with a peculiar expression. In times you will learn this truth harshly. This is Qur’ans explanation on how the communities and societies fall within the laws of progression.
68-) Ve iza raeytelleziyne yehudune fiy ayatina fea’rid anhum hatta yehudu fiy hadiysin gayrih* ve imma yunsiyennekesheytanu fela tak’ud ba’dez zikra me’al kavmiz zalimiyn;
When you see those who engage in inappropriate talks regarding Our signs, turn away from them until they change the subject… If Satan makes you forget, then when you remember and become aware, do not continue to sit with the wrongdoers. (A.Hulusi)
When thou seest men engaged in vain discourse about Our Signs, turn away from them unless they turn to a different theme. If Satan ever makes thee forget, then after recollection, sit not thou in the company of those who do wrong. (A.Yusuf Ali)
Ve iza raeytelleziyne yehudune fiy ayatina When you see those who engage in inappropriate talks regarding Our signs fea’rid anhum hatta yehudu fiy hadiysin gayrih turn away from them until they change the subject.
Regarding signs, verses and records; this include talking badly about Allah. When people talk inappropriately about holy and celestial truths, diminishing their values and insulting them, leave that place until they change the subject.
ve imma yunsiyennekesheytanu If Satan makes you forget fela tak’ud ba’dez zikra me’al kavmiz zalimiyn, then when you remember and become aware, do not continue to sit with the wrongdoers.
Actually dear friends, these amazing warnings are for reminding people the respect for belief. As in “Show respect to your beliefs first. Before waiting other peoples to respect your choices and faith, first you show respect to your own beliefs.”
How can you prove that? When in a position you cannot act to insults to your beliefs, at least leave that place. Show your protest by leaving them with their insults.
Here an offer is made for true believers, an ethical method of protest. That’s how protesting finds its place in Qur’an. Protesting the insults on faith without creating violence. As we can see how here. But why? Because that’s how you can be respectful to your own beliefs. That’s when you begin to act seriously to your faith. Remember, he who doesn’t act seriously for his faith, doesn’t act seriously for him either. If you cannot show respect to your faith, you cannot have self respect.
That’s why Qur’an says, “Don’t lose your self respect, your dignity.” A true believers action should be leaving the place where people begin to talk badly on his beliefs. This isn’t about debating or brainstorming, this is about talking badly about Allah, signs of Allah and anything related. This is the best way for a true believer to do in a situation like this. Leaving the place so that he can preserve his self respect.
69-) Ve ma alelleziyne yettekune min hısabihim min shey’in ve lakin zikra leallehum yettekun;
Those who are protected are not responsible for them… But they should remind them of the Truth nevertheless… Perhaps they will also protect themselves. (A.Hulusi)
On their account no responsibility falls on the righteous, but (their duty) is to remind them, that they may (learn to) fear Allah. (A.Yusuf Ali)
Ve ma alelleziyne yettekune min hısabihim min shey’in Those who are protected are not responsible for them. So even if you sit with them, in case you are aware of your responsibilities, if you know what you are doing, if you are sure about your beliefs, their trash talks don’t put you under responsibility. Qur’an says this clearly. So why then this offer of turning away from them, leaving their discussions? Because that’s how you maintain your dignity, says Qur’an. That’s how you both show respect to yourselves and to the people in front of you, that’s how a human should react; with respect to all sorts of beliefs. ve lakin zikra But it’s a warning.
This was the explanation that I did earlier. Your departure from them is a reminder. As in “You are out of your line, you disrespect beliefs, you hurt people. What you do isn’t talking or debating or even criticizing, what you do is plain disrespect. So this is a reminder for that. leallehum yettekun; Perhaps they will also protect themselves.
Yes, who are the ones protecting themselves? The ones that leave of course. Because that’s how you can maintain your respect for beliefs. Think about it, a discussion is made where all the values you have are been ridiculed; sitting there without showing any reaction, staying quietly and listening it with a look of acceptance, then you disrespect Allah all by yourself. Because you may not be sure on your beliefs either and you are avoiding to pay the cost of it, as it might seem.
Here we are reminded the personal nature of responsibility. Personality first. Do your duties and don’t worry about the rest.
70-) Ve zerilleziynettehazu diynehum le’iben ve lehven ve garrethumul hayatud dunya ve zekkir Bihi en tubsele nefsun Bima kesebet* leyse leha min dunillahi veliyyun ve la shefiy’un, ve in ta’dil kulle adlin la yu’haz minha* ulaikelleziyne ubsilu Bima kesebu* lehum sherabun min hamiymin ve azabun eliymun Bima kanu yekfurun;
Leave those who have made their religion a hobby and a means for entertainment, who have been deceived by the worldly life, to their own accord. But remind them, lest a soul falls into destruction for what it has done! He will have neither a protector (Waliyy), nor an intercessor besides Allah… Even if he offers every ransom it will not be accepted from him! They are the ones who will be held as hostages as a result of what they have earned… There will be a scalding drink and great suffering for them for denying the knowledge of the reality. (A.Hulusi)
Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world. But continue to admonish with it (the Quran) lest a soul is caught in its own ruin by its own actions: it will find for itself no protector or intercessor except Allah: if it offered every ransom, (or reparation), none will be accepted: such is (the end of) those who deliver themselves to ruin by their own acts: they will have for drink (only) boiling water, and for punishment, one most grievous: for they persisted in rejecting Allah. (A.Yusuf Ali)
Ve zerilleziynettehazu diynehum le’iben ve lehven ve garrethumul hayatud dunya This verse as a follow up to previous one takes those people as targeted party again, people who make fun of their beliefs, who diminish the values of faith. It says; “Leave those who have made their religion a fun and a means for entertainment, who have been deceived by the worldly life, to their own accord.” It’s obvious that the people who walk that path are unreliable, flippant people to begin with.
He who takes his own faith seriously, doesn’t mock other beliefs too. He denies but never ridicules. Denying and mocking are two different things. Denying is a choice, mocking is an insult.
A denier only effects himself. Because accepting something or not is an act of will. But a mocker doesn’t only insult himself but the target he chooses to mock. These two actions have serious differences. And Qur’an says about the second group; Leave alone those who take their religion to be mere play and amusement.
This expression, elleziynettehazu diynehum le’iben ve lehven have two distinct meanings in literal form. But it can be used as both meanings as syntax perspective.
1 – Those who take their religion as amusement
2 – Those who take amusement as their religion.
Although first one is serious and obvious, I believe second one tells about todays humanity on a more accurate level. People who take fun, temporary pleasures as their beliefs, their way of lifes. You may notice them by their lifestyles. You may even see their false religions. They are flimsy people who don’t take Allah’s signs seriously, who don’t have any connections between them and any belief system they may or may not actually follow. They find themselves in hedonic false religions.
What are those? How is this work, making daily funs as a means of faith? You see them. They get excited, all their pleasures and worries are about that things day and night. It’s their fun, their pleasures, their hobbies. Their own personal worlds become their religions.
In todays celebrity status, whether we talk about football, music or some other forms of art; the people who are good at their fields are names as gods and goddesses. God of football, goddess of pop music. These are religifying some worldy pleasures at their peaks.
ve zekkir Bihi en tubsele nefsun Bima kesebet* But remind them, lest a soul falls into destruction for what it has done leyse leha min dunillahi veliyyun ve la shefiy’un, He will have neither a protector (Waliyy), nor an intercessor besides Allah ve in ta’dil kulle adlin la yu’haz minha Even if he offers every ransom it will not be accepted from him!
ulaikelleziyne ubsilu Bima kesebu They are the ones who will be held as hostages as a result of what they have earned. As in they will be held prisoners because of their actions. That’s why Prophet Muhammad once said to his daughter;
-My daughter Fatima, buy your ego from the hands of Allah, don’t count on that your father is a prophet. I swear in the name of Allah, I cannot do anything for you. This is the form of speech that made by Rasulallah. Buying your egos from the hands of Allah. So what is the opposite of that? Allah buin a persons ego, taking him hostage, making that ego prisoner. Being prisoner for his own actions. That’s how a person becomes hostage, because of his crimes.
lehum sherabun min hamiymin ve azabun eliymun Bima kanu yekfurun they will have for drink (only) boiling water, and for punishment, one most grievous: for they persisted in rejecting Allah. Hamiym… This is the last sentence of this verse, a burning desperation for the future.
According to records of Ibn Manzur’s Lisan-ul Arab, Tac-ul Aruz; Firuz Abadi’s Kanvus and many more, Hamiym in literacy means both burning and freezing by it’s highest degree, that means the words can be taken by both extremely hot and cold.
It’s a fact that in Qur’ans thought systematic, all things related to afterlife, all names, adjectives, concepts should be symbolic. Because it’s in the territory of unknown. All things unknown can only be described via metaphors or symbolic explanations. In order to grasp the concept of the unknown first we should deduce the topic to known grounds so that we may be able to understand what it really means.
That’s why heaven, hell, afterlife or judgement day concept are always described via symbolical explanations. Like hamiym, extremely hot, blazing hot, burning but it also contains the maning of a burning desperation for the future. That’s why the expression ve azabun eliymun expression can be translated as such. An immense suffering because of the past.
Many verses in Qur’an ends with this expression. For example Al-Baqarah/62. ve la havfun aleyhim ve la hum yahzenun
That’s why the word Havf is used only to describe the future and Huzn to describe the past. By that point this verse can be translated like this. “For Allah’s friends (followers) they won’t have a desperation for their future not anxiety for their past. But here I think the message is heading the opposite direction albeit with the same concept. They will suffer a terrible desperation for their future, and they will suffer an immense remorse because of their pasts. Of course Allah of All Worlds knows the best.
71-) Kul ened’u min dunillahi ma la yenfeuna vela yedurruna ve nureddu ala a’kabina ba’de iz hedanAllahu kellezistehvethusheyatiynu fiyl Ardi hayran* lehu ashabun yed’unehu ilelhude’tina* kul inne hudAllahi huvel huda* ve umirna linuslime liRabbil alemiyn;
Say, “Shall we pray to and call upon things other than Allah, who can give us no benefit or harm? Shall we go back to duality after Allah has guided us to the true path? Shall we be like the foolish one who devils seduces and pulls to the abyss while we have friends who say, “Come to us” and call us to a straight path?”… Say, “The guidance of Allah is this! We have been ordered to submit to Allah, the Rabb of the worlds.” (A.Hulusi)
Say: “Shall we call on others besides Allah,- things that can do us neither good nor harm,- and turn on our heels after receiving guidance from Allah? – like one whom the Satans have made into a fool, wandering bewildered through the earth, his friends calling: ‘come to us’, (vainly) guiding him to the path.” Say: “Allah’s guidance is the (only) guidance, and we have been directed to submit ourselves to the Lord of the worlds; (A.Yusuf Ali)
Kul ened’u min dunillahi ma la yenfeuna vela yedurruna Say, “Shall we pray to and call upon things other than Allah, who can give us no benefit or harm?
It’s clear as day. Why should we leave Allah and pray upon the things that clearly have no harm or benefit us? ve nureddu ala a’kabina ba’de iz hedanAllah Shall we go back to duality after Allah has guided us to the true path?
kellezistehvethusheyatiynu fiyl Ardi hayran* lehu ashabun yed’unehu ilelhude’tina shall we turn on our heels after receiving guidance from Allah? – like one whom the Satans have made into a fool, wandering bewildered through the earth, his friends calling: ‘come to us’, (vainly) guiding him to the path.”
Qur’an solidifies this with an example. They have friends, they have acquintences that find the true path and they call him, they say, “Come with us.” yed’unehu ilelhude’tina come with us to find salvation. But what they do? They leave them and follow the satans call, accept satans invitation.
This is of course and example, a metaphor. What is this? You either follow the celestial message and walk behind the prophets on that road or you will walk behind the satan on other path. You don’t have the luxury of saying; “I don’t follow either of those paths.” Because if you don’t accept the call of Allah, all alternatives force you to walk the other path. There’s no need of invitation for satans path, walking out of Allah’s path directly leads you to satans. It’s enough to reject Allah’s invite.
kul inne hudAllahi huvel huda* Say, “The guidance of Allah is this! ve umirna linuslime liRabbil alemiyn We have been ordered to submit to Allah, the Rabb of the worlds.”
Islam is the main stance, dear friends. What it means to say is this, Allah’s guidance is the ultimate guidance. At this perspective Islam is the main path. It’s the meaning of submission. Although this verse is a means of stop, the next verse continues from the point that this one left off.
72-) Ve en ekiymus Salate vettekuHU,* ve “HU”velleziy ileyHI tuhsherun;
And “Establish salat and protect yourselves from His wrath; to Him you will be gathered!” (A.Hulusi)
“To establish regular prayers and to fear Allah: for it is to Him that we shall be gathered together.” (A.Yusuf Ali)
Ve en ekiymus Salate vettekuHU And “Establish salat and protect yourselves from His wrath;
Dear friends, I said Islam is humans stance for Allah, the main stance. What is salat? Salat is the symbolic gesture of this stance. But praying is only the one aspect of it. The main objective is to maintain this style in our entire lives. There are certain moves in a praying ritual. Standing, bowing and prostration. Since all creation is bound to make its stance in one of these three forms, humans represent all creations by making all three positions in their prays. Humanity represent the top of creations pyramid in this universal choire. That’s why by making these moves in your prays, you also show your submission to Allah. This is the message here.
ve “HU”velleziy ileyHİ tuhsherun; for it is to Him that we shall be gathered together.
73-) Ve “HU”velleziy halekas Semavati vel Arda Bil Hakk* ve yevme yekulu kun feyekun* kavluHUl Hakk* ve lehul mulku yevme yunfehu fiys sur* Alimul veshehadeti, ve “HU”vel Hakiymul Habiyr;
HU has created the heavens and the earth in truth… Whenever He says, “Be”, immediately it becomes… His word is the Truth! When the Horn is blown (to the body or the system – the manifestation occurs from the inside out) the dominion is His! He knows the unknown and the witnessed… HU is the Hakim, the Habir. (A.Hulusi)
It is He who created the heavens and the earth with true: the day He saith, “Be,” behold! it is. His Word is the Truth. His will be the dominion the day the trumpet will be blown. He knoweth the Unseen as well as that which is Open. For He is the Wise, well acquainted (with all things). (A.Yusuf Ali)
Ve “HU”velleziy halekas Semavati vel Arda Bil Hakk It is He who created the heavens and the earth with true. Bil Hakk, creating with Hakk. In literal meaning it can be translated as creating with wisdom.
This is the exact meaning of the expression Bil Hakk. It’s nothing virtual, simple or foamy. No, it has its own reality. But this is not an absolute reality. It’s a recurring reality that bounds to Allah. Material world, this world we live in, our lives in this world are our realities. Though it’s not an independence reality from Allah. It’s a recurring reality that bounds to absolute reality. Bil Hakk expression provides this exactly. That’s why it should be translated as “Allah is the one creating with wisdom.”
By wisdom we realize that the creation happened by a balance and measure, it’s not without a purpose. All things between heavens and earth are created with a purpose.
In another verse of Qur’an we see this, ..Rabbena ma halakte haza batila Alu Imran/191 You haven’t created this without a purpose. So that we look at heavens and earth and realize this fact, so that we admit “O Rabb, you created all these with a purpose.”
Another message might be picked at this point. There are many creatures in heavens and on earth including themselves, it cannot be said, “without a life” for anything. So, even the mindless creations, the things we call material have purposes by their existence, how can we say humans have no purpose in creation. Right now, we bind a reference to 70 verse of this chapter. “Humans who make fun of their religions. You cannot execute a sin like that if you are aware of your purpose. You can only go down this path is you consider yourself without a purpose, without a cause. Moving on.
ve yevme yekulu kun feyekun* Whenever He says, “Be”, immediately it becomes… kavluHUl Hakk* His word is the Truth! ve lehul mulku yevme yunfehu fiys sur When the Horn is blown, the dominion is His! When the time comes, when the end comes, when the call for the souls is completed, the authority shall only be Allah’s.
That means we won’t be able to use our wills anymore. In here we have a limited authority. A recurring one. A small power of will in a limited space. But there will be a day and when it comes you won’t even have that power and all power will be Allah’s.
Alimul gaybi veshehadeti, For Allah knows all things inpercievable and percievable ve “HU”vel Hakiymul Habiyr; Allah is the owner of wisdom and well acquainted (with all things). At this new passage another topic is about to surface. Considering this part was sent down when Rasulallah was having a hard time since it was his last year in Mecca right before the Hejira, how the non-believers were harassing him to break his resistance, Allah chose this Abraham passage in other to show Rasulallah that how the nonbelievers were in a dilemma and how they fall into hypocracy.
74-) Ve iz kale Ibrahiymu liebiyhi Azere etettehizu asnamen aliheten, inniy erake ve kavmeke fiy dalalin mubiyn;
And when Abraham said to his father Azar, “Do you take idols as deities? Indeed, I see you and your people in plain corruption.” (A.Hulusi)
Lo! Abraham said to his father Azar: “Takest thou idols for gods? For I see thee and thy people in manifest error.” (A.Yusuf Ali)
Ve iz kale Ibrahiymu liebiyhi Azere etettehizu asnamen aliheten And when Abraham said to his father Azar, “Do you take idols as deities?
So why did Qur’an choose the example of Abraham here. It’s like saying, “O Kureysh, o the community who resist against Rasulallah’s message, people who insist on ignoring this message, you also see Abraham as your ancestors. You still respect Kaaba because it’a a memory of Abraham. You know and believe that Abraham is the symbol and builder of Kaaba. You know that Abraham is societies mutual value and you hold him precious.
That’s right, even in their heathenic lifestyles they were holding Abraham precious and throughout the centuries they respected his legacy as a sacred value.
So Qur’an asks them this, “Whatever Abraham’s mission was in your community, Muhammad has the same mission. So by turning against Muhammad and his message, you actually turn against Abraham. Because Muhammad is a followup for Abraham. Abraham is both literally by blood and spiritually by prophethood is Muhammads ancestor. So by betraying Muhammad, you betray Abraham. What an awful dilemma you fall into, O Meccans.”
inniy erake ve kavmeke fiy dalalin mubiyn; Indeed, I see you and your people in plain corruption. This was said by Abraham to his father.
75-) Ve kezalike nuriy Ibrahiyme melekutes Semavati vel Ardi ve liyekune minel mukiniyn;
Thus We gave Abraham the sight to observe the angelic realm (the depths; the forces comprising the essence) of the heavens and the earth to enable him to attain certainty (to prevent him from becoming veiled from the reality of things by what he sees). (A.Hulusi)
So also did We show Abraham the kingdom and the laws of the heavens and the earth, that he might (with understanding) have certitude. (A.Yusuf Ali)
Ve kezalike nuriy Ibrahiyme melekutes Semavati vel Ardi So also did We show Abraham the kingdom and the laws of the heavens and the earth,
Nuriy expression can be translated as gaining perspective at this point which is more accurate.
ve liyekune minel mukiniyn to enable him to attain certainty by heart. So from this point how this perspective is gained and the certainty is set will be explained.
76-) Felemma cenne aleyhil leylu rea kevkeba* kale haza Rabbiy* felemma efele kale la uhibbul afiliyn;
When the night (ignorance) covered him, he saw a star (became aware of his consciousness)… He said, “This is my Rabb”… But when it set (when he became inadequate in comprehending the reality) he said, “I do not like those that set.” (A.Hulusi)
When the night covered him over, He saw a star: He said: “This is my Lord.” But when it set, He said: “I love not those that set.” (A.Yusuf Ali)
Felemma cenne aleyhil leylu rea kevkeba* kale haza Rabbiy* When the night covered him over, He saw a star: He said: “This is my Lord.” felemma efele kale la uhibbul afiliyn But when it set, He said: “I love not those that set.”
Here the sentence, “This is my Rabb.” haza Rabbiy which will come two more times in moon and sun dialogues. This expression creates many debates among scholars. Some linguistic experts approach the situation under isnat doctrine. This is the name of the concept that prophets cannot make any actions that doesn’t fit them, they cannot falter or go astray. So in order to maintain both the doctrine and the verse they choose to follow the path of questioning. As in they translate this part as “Is this my Rabb?” An alternate meaning but a solid perspective.
But this alternate meaning search didn’t reach to Rasulallah in any records. On the contrary, according to Ibn Abbas, the meaning is exactly what it looks like. It should be translated as “This is my Rabb.”
Surely thinking something like “If Abraham did say that, he shirqed.” is a very twisted point of view. Because this is a search for truth. And in a search like this, the destination is important than the journey itself. This is a process. And at the end of this process Abraham managed to reach Allah and that’s all that matters. So I think we don’t need some cutting edge linguistic sciences to make the sentence more or different than it should be.
77-) Felemma rael Kamera bazigan kale haza Rabbiy* felemma efele kale lein lem yehdiniy Rabbiy le ekunenne minel kavmid dalliyn;
And when he saw the moon (his emotional identity; his sense of self sourcing from his emotions) he said, “This is my Rabb”… But when it set he said, “Indeed, if my Rabb had not guided me, I would surely have been among the astray.” (A.Hulusi)
When he saw the moon rising in splendor, he said: “This is my Lord.” But when the moon set, He said: “Unless my Lord guide me, I shall surely be among those who go astray. (A.Yusuf Ali)
Felemma rael Kamera bazigan kale haza Rabbiy* When he saw the moon rising in splendor, he said: “This is my Lord.” felemma efele kale lein lem yehdiniy Rabbiy le ekunenne minel kavmid dalliyn But when the moon set, He said: “Unless my Lord guide me, I shall surely be among those who go astray.
This last sentence is an addition to my previous explanation. “Unless my Rabb guide me, I shall surely be among those who go astray. This is a pattern for people who follow the footsteps of Abraham that Allah is the ultimate Rabb. As in this is the way of Prophet Abrahams explanation basically a practical approach to the ideology of unity.
78-) Felemma raeshemse bazigaten kale haza Rabbiy haza ekber* felemma efelet kale ya kavmi inniy beriy’un mimma tushrikun;
And when he saw the sun (his mind) rising (in hope it will enable him to experience the reality) he said, “This is my Rabb, this is greater”… But when it set (when he realized the inadequacy of his mind in discerning Allah) he said, “O my people, indeed I am free from your associations.” (A.Hulusi)
When he saw the sun rising in splendor, he said: “This is my Lord; this is the greatest (of all).” But when the sun set, he said: “O my people! I am indeed free from your (guilt) of giving partners to Allah. (A.Yusuf Ali)
Felemma raeshemse bazigaten kale haza Rabbiy haza ekber* When he saw the sun rising in splendor, he said: “This is my Lord; this is the greatest (of all).” felemma efelet kale ya kavmi inniy beriy’un mimma tushrikun But when the sun set, he said: “O my people! I am indeed free from your (guilt) of giving partners to Allah.
79-) Inniy veccehtu vechiye lilleziy fetaresSemavati vel Arda Haniyfen ve ma ene minel mushrikiyn;
“Certainly, I have turned my face (my consciousness) cleansed from the concept of a deity (Hanif), toward the Fatir (He who creates everything programmed according to its purpose) who created the heavens and the earth, and I am not of the dualists.” (A.Hulusi)
“For me, I have set my face, firmly and truly, towards Him Who created the heavens and the earth, and never shall I give partners to Allah.” (A.Yusuf Ali)
Inniy veccehtu vechiye lilleziy fetaresSemavati vel Arda Haniyfen “For me, I have set my face, firmly and truly, -Haniyf expression has this meaning, firmly and truly- towards Him Who created the heavens and the earth, ve ma ene minel mushrikiyn and never shall I give partners to Allah.
From the records we see that Rasulallah was using this verse as a substitute for Subhaneke at the beginnings of some prays. This verse can be remembered as one of our flag verses in old times.
Kul inne Salatiy ve Nusukiy ve mahyaye ve mematiy Lillahi Rabbil alemiyn; An’am/162 is also used as a substitute for Subhaneke at some point.
Say, my prays as in all my demands, my cries, my calls and all things I want with my beings, ve Nusukiy my worshippings ve mahyaye ve mematiy my death, my life shall be for Allah the Rabb of all worlds. Lillahi Rabbil alemiyn; this is the meaning.
80-) Ve haccehu kavmuh* kale etuhaccunniy fiyllahi ve kad hedan* ve la ehafu ma tushrikune Bihi illa en yeshae Rabbiy shey’a* vesi’a Rabbiy kulle shey’in ilma* efela tetezekkerun;
His people opposed him and tried to authenticate (the things they deified)… (Abraham) said, “Are you arguing with me about Allah while He has guided me? I do not fear the things you associate with Him! Except what my Rabb wills (harm can only reach me with the permission of my Rabb)… My Rabb has encompassed everything with His knowledge… Do you still not think?” (A.Hulusi)
His people disputed with him. He said: “(Come) ye to dispute with me, about Allah, when He (Himself) hath guided me? I fear not (the beings) ye associate with Allah. Unless my Lord willeth, (nothing can happen). My Lord comprehendeth in His knowledge all things. Will ye not (yourselves) be admonished? (A.Yusuf Ali)
Ve haccehu kavmuh* His people disputed with him. kale etuhaccunniy fiyllahi ve kad hedan* (Abraham) said, “Are you arguing with me about Allah while He has guided me? ve la ehafu ma tushrikune Bihi I do not fear the things you associate with Him! illa en yeshae Rabbiy shey’a* Unless my Lord willeth, nothing can happen. This is Abraham’s faith, unconditional belief. vesi’a Rabbiy kulle shey’in ilma* My Rabb has encompassed everything with His knowledge. efela tetezekkerun Do you still not think?”
81-) Ve keyfe ehafu ma eshrektum ve la tehafune ennekum eshrektum Billahi ma lem yunezzil Bihi aleykum sultana* feeyyul feriykayni ehakku Bil emni in kuntum ta’lemun;
“How can I fear the deities you associate with Allah when you don’t fear associating them while He has not revealed any proof (regarding their divinity)?” So, which of the two ways deserves to be given more credence? (A.Hulusi)
“How should I fear (the beings) ye associate with Allah, when ye fear not to give partners to Allah without any warrant having been given to you? Which of (us) two parties hath more right to security? (tell me) if ye know. (A.Yusuf Ali)
Ve keyfe ehafu ma eshrektum “How should I fear (the beings) ye associate with Allah, ve la tehafune ennekum eshrektum Billahi ma lem yunezzil Bihi aleykum sultana when you fear not to give partners to Allah without any warrant having been given to you? It’s like, you don’t fear Allah even you associate things to Allah without any proof, so why should I fear from your false gods knowing that I don’t shirq Allah?
feeyyul feriykayni ehakku Bil emni in kuntum ta’lemun So, which of the two ways deserves to be given more credence?
Faith is “The most”, dear friends. It’s the guarantee of freedom and safety. Those who give their faiths to Allah secure their eternal freedom and safety.
82-) Elleziyne amenu ve lem yelbisu iymanehum Bi zulmin ulaike lehumul emnu ve hum muhtedun;
Those who believe and who do not mix their faith with the wrong (concealed duality)… Security is their right… They are the ones who have found the right path! (A.Hulusi)
“It is those who believe and mix not their beliefs with wrong – that are (truly) in security, for they are on (right) guidance.” (A.Yusuf Ali)
Elleziyne amenu ve lem yelbisu iymanehum Bi zulmin “It is those who believe and mix not their beliefs with wrong
Here the expression of Bi zulmin is a rare occasion in Qur’an which Rasulallah personally explain. Some of the community complain about this saying, “We don’t act with tyranny with our faiths” understanding zulm as a means to act. Because of this Rasulallah explained this by saying, “No, this is shirq.”
Qur’an sees the concept of shirqing as mixing faith with tyranny. Remember, shirq of disbelief doesn’t always comes with the form of denying Allah. It’s the definition of associating someone or something with Allah. It’s connecting the truth with the false.
ulaike lehumul emnu ve hum muhtedun Security is their right… They are the ones who have found the right path! I sincerely pray for a faith that secure our eternal freedom and safety from Allah, dear Qur’an friends.
“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”.