Dear Qur’an friends, the verses we had studied in our previous lesson was the closing section of a long topic that had started with 103rd verse of this chapter. It described us the story of muslim sons of Israel becoming jewminded people.
As you know it Araf chapter had brought down in Mecca, 3 to 4 years prior to Hejira. When this taken to account and since we know that there were no Jewish community in Mecca at that time, we might wonder why the need of over 200 verses of this particular topic in Mecca. Why this topic and why in Mecca?
The most reasonable answer is this, it’s for the muslim community of that time. O people of Muhammad, you may face these dangers of losing your faiths just like muslim people of Moses. They became like that when they first believed the signs but then betrayed them and their responsibilities of carrying them. This is the danger that they were about to face. Hence the need of this warning.
Here the truth is spoken. The truth that compels all humanity from the same source, same principles. But more than that there is one more fundamental common ground of these revelations. And now the speech comes of Qur’an comes to 172nd verse of Araf chapter revealing and informing us about this fundamental ground of humanity.
172-) Ve iz ehaze Rabbuke min beniy Ademe min zuhurihim zurriyyetehum ve eshhedehum ala enfusihim* elestu BiRabbikum* kalu bela shehidna* en tekulu yevmel kiyameti inna kunna an haza gafiliyn;
And (mention) when your Rabb took from the children of Adam, from their loins (semen, genes), their descendants and made them testify to their own selves, asking them, “Am I not your Rabb?” and they said, “Yes, indeed we bear witness!” (Of this we remind you) – lest you say on the day of Resurrection, “We were cocooned (unaware of this knowledge) of this” (This refers to man being created upon the natural disposition of Islam). (A.Hulusi)
When thy Lord drew forth from the Children of Adam – from their loins – their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord (Who cherishes and sustains you)?”- They said: “Yea! We do testify!” (This), lest ye should say on the Day of Judgment: “Of this we were never mindful”: (A.Yusuf Ali)
Ve iz ehaze Rabbuke min beniy Ademe min zuhurihim zurriyyetehum ve eshhedehum ala enfusihim When your Lord drew forth from the Children of Adam – from their loins – their descendants, and made them testify concerning themselves,
elestu BiRabbikum (saying): “Am I not your Lord?” The saying word isn’t in the Qur’an in this verse. By the sense of text, I added but in the sense of iconic existence this expression isn’t in the form.
kalu bela shehidna “Yes, indeed we bear witness!” en tekulu yevmel kiyameti inna kunna an haza gafiliyn; lest you should say on the Day of Judgment: “Of this we were never mindful”: Do you realize why we did that? Why we acted like that. It’s because of this.
This verse represents the peak of symbolic expressing in Qur’an. A very vivid and great example of it. The verse has a dialogue. Our Rabb, drew forth the men, children of Adam from their loins, from their generations and bear them witness about Him. Our Rabb asked them, “Am I not you Rabb?” And Children of Adam replied, “Yes, indeed we bear witness, you are our Rabb.” “Bela” absolutely, you are our Rabb, “Shehidna” Witnesses we are on that.” They said.
This interaction can be taken two ways,
1-Symbolic and iconic forms
2-Verbal form as in an actual dialogue really had occured back then.
Those who explain it by the second and verbal form are based on a single story. All agreed on people are taken from their generations and bear witnesses and a contract had been made. This story however is a very arguable on on the lights of hadiths. So if we began to question not only the situation itself but its origin too, the conflict deepens. But the story was only about Prophet Adam’s generation and this verse says not Prophet Adam’s sons but all the Sons of Adam. So at this point it’s safe to assume that this is a natural contract that has happened with all the created sons of Adam and all that will come to be born.
So instead of taking the expression literally, I believe using it metaphorically will suit the spirit of the verse more properly. That’s not just my opinion also. Ibn Kesir, Mujahid and several other translators also used this path to Express the verse. They all pointed out the nature of creation as a reference and brought several verses and hadiths on that one. Starting with;
..fitratAllahilletiy fetaren Nase aleyha.. (Rum/30)
It’s about the clean nature that Allah had created mankind. After that a hadith.
– Kullu mevludin Yu’ledu ala fatratil Islam.
Every newborn is on the path of Islamic nature. Later their mothers, fathers and their enviroment turn them away from that path.
They alienate them to their nature, to themselves. Basically they become stranger to the truth and Allah. So a clean and pure nature usually gets broken by enviromental elements. But in nature it’s always clean and pure.
So in order to understand the verse in its fully developed form we should rely on a philosophy that seperates soul and body with distinct lines. But the thing is in Islamic history this sort of understanding hadn’t developed until the third century of islamic calendar received the translations of ancient greek philosophy to arabic language. Before that, especially in the generation that received Qur’an firsthand didn’t have that form of understanding on soul and body. They had no distinct seperation lines between these two.
That’s why in Islamic history it’s possible to deduce which thought based practices were followed and generalized and by that verses were translated by that opinions. And hermeric philosopy is based on that distinct seperation. After the effects of this current reached Islamic thoughs all verses were taken additional meanings since humans were began to percieve different than their own existences. This was an interesting change at that time.
The explanation we see in this verse is very valuable dear Qur’an friends. Willpower, mindpower and conscience given to mankind. Conscience as the tongue of nature, Mind as the brain of nature, and will as the power of nature, these are all parts of the contract. And if a person follows his nature by using these gifts correctly, he shall find the truth. Imam Jaffar says, “Mind is the prophet within a man.” That’s why to know Allah clearly, one does not require an outside information. All the knowledge he seeks are within, it’s in his natural programming. That’s why no insane person takes the food to his ears just because he is insane.
A man without mind, an insane person. Right but he knows that food must come to his mouth. He never tries to eat fire. Why? Because it’s the natural knowledge that comes from his existence. It’s not something that gained afterwards. If we say he is insane, we know that it’s about losing the knowledge he gained after his birth. Otherwise his natural mind is still intact. That’s why he always knows the role of his hands, his feet, his head. He doesn’t try to walk backwards of over his hands, he walks with his feet as he should be. Because this is the natural knowledge.
Just like that, this existence, this power that creates the entire universes, Allah’s knowledge is also within the nature of mankind.
So fitrat is the clean background that Allah created inside the man. Pure and clean. Fitrat talks via conscience. Sometimes it shouts and cries for help. Sometimes this nature needs sustenance, it seeks somethings and when it does it uses the sound of our conscience. How can a man who mutes his conscience can respond to his nature?
That’s why we call this blasphemy. Kufr by literal meaning is covering. That’s why covering the conscience is the beginning of blasphemy. All forms of deviousness, psychotic tendencies are the snaps of conscience strings. These tears are the signs of a mans walking outside the path of nature.
The opposite we should also look into. We see the truth. All religions, all revelations, all prophets don’t call people to themselves. They don’t call people to another location. They call people to become themselves again. They call people to their own natures. Religion calls people to his ownself, to his own nature.
Where can we understand this? Here’s the verse. ve eshhedehum ala enfusihim we bear witness them to their ownselves. Since human is called to himself so that there’s no other witnesses needed. You are your own witness. Islam isn’t about calling people to something or somewhere, it’s about calling people to be themselves. He who forgets himself leaves the path of Islam. He who becomes stranger to himself also becomes stranger to Islam.
If we understand the religion, the revelations, the people like this, we understand them as Qur’an explains. Otherwise we create something else entirely. By Qur’ans vision we also understand that nature and verses complete each other. We see one of them as verbal nature and the other as an Allah’s sign as a man. One is the transform of verse to man and the other is man to verse.
One is the seed and the other is the earth. Only they come togother we might witness the faith, paradise and closeness. Men perceive the verses as the energy and begin to harness. A man of faith becomes the closeness himself and eventually the paradise himself.
The symbolic expression in this verse is a fine example of that. fekale leha ve lil Ardi’tiya tav’an ev kerha* kaleta eteyna tai’iyn; (Fussilet/11) “We ordered heavens and earth, whether you come willingly or coherced, they came willingly.” This conversation here almost similar to the conversation done with the nature of man.
Again in Qur’an the verse about the entrusted, Inna ‘aradnel emanete ales Semavati vel Ardi vel cibali feebeyne en yahmilneha ve eshfakne minha ve hamelehel Insan… (Ahzap/72) We presented the trust to heavens, earths and mountains. This entrusted thing can be many things but by the perception of nature, it’s definitely wilpower and mind. So we might easily say the nature. The treasure of fitrat was presented to heavens, earth and mountains and they rejected it.
Interesting, like I said blasphemy is covering the conscience. And when your conscience is covered you cannot hear its voices, screams no matter how hard it tries. Because the contract was broken, the man became stranger to himself, to Allah, to creation. What can a person do if he cannot be at peace with himself?
At this point Qur’an uses a concept over and over again for one purpose. Repitition. Zhikr. It means reminding. Why the need? Because in order to value the reminder one should lose or forget something first. And it is the nature.. That’s why one of the adjectives of revelations is ez zhikr, reminder.
Inna nahnu nezzelnez Zikra.. (Hicr/9) We brought down this zhikr. The reminding revelations.It’s not just to attribute of Qur’an, it’s the feature of all revelations. Jut like Furkan.
It’a Allah’s formatting. Humanity is formatted. And in his base program there’s faith. That’s why all babies born as muslims and no matter what happens they are our brothers and sisters by faith. Whether his or her name is Hans, Mary or Margaret, every children is your siblings. That’s why a child dies on earth, a muslim suffers twice. As a human being and as a faith relative. Telling people to come to Islam means telling people to realize themselves.
[Additional Info: THE TRUTH OF “ELESTU BİRABBUKUM”
Kelime (The Grand Soul) learned the secrets and wisdoms that Allah had put within him. By those secrets he realized himself. This knowledge became a source of sustenance that keep him exist forever.
By this grand gift Hakk told him this.
“-What is my name by you?” And soul replied,
“- You are my Rabb.”
By this he realized Hakk by His Godhood feature and seperated his existence within him as the Allmighty. Because he is only capable of defining Hakk by this feature. Allah told him this.
-You are my Merbub (The creation) The worshipper of Rabb. I am you Rabb and I gave you my names. For this he who sees you is like sees me, he who knows you is like knows me.”
The highest point that those below you is the reaching point of your knowledge within their existences. And the highest point of this knowledge isn’t about the reason but only about knowing that I exist. Your relation with me has the same nature.
You cannot comprehend anything other than yourself and you cannot see other than yourself either but you can achieve knowledge about me by existence. I am covered, secret otherwise I became you but in that case you became me. So I sent you the celestial secrets and educate you with these. You know them as they are created within you so that you accept them.
I also covered the knowledge of the means that I deliver them to you. Because you cannot have the power to comprehend them. If you knew the content became single. It’s impossible to singularize the content. And by that definition it’s also impossible that you understand it. There’s no way to change the truth.
Just like those inferior to you are bound to you, you are bound to me. You are my dress, my cover, my veil.
So the soul says to Hakk;
“My Rabb, I heard that I have possessions, where are they?”
For that question Hakk revealed the sense of existence within Him for the soul. Ego can be multiplied by that way. Soul answered,
“This is a part of me and I am the whole of it. Just like I am a part of Hakk, you are not a part of me though.”
“You talked the truth, o my soul.”
Soul said; “My Rabb I talked thanks to you. Surely you educated me and you hide the secrets of my help and my education and you shared this information only for you.So hide my help from the possession, my ego, so that just like I cannot know you, it cannot know me.”
And for that Hakk created the sense of acceptance and neediness and to maintain them made the mind as the vizier of soul. Then soul turned to the ego and asked,
“Who am I?” And the ego replied,
“You are my Rabb, my life, my existence and my future depends on you.” (Futuhat-i Mekkiye C/1-Page:322 Ibn. Arabi) ]
[Additional Info: 2 SOULS REALLY HAD CREATED AT THE BEGINNING OR NOT?
Let’s review the wrong and unproven assumption of today first.
Allah asks all the people that will walk the earth later, they were created long ago someplace else as a whole and then they were asked the question. “Am I you Rabb?” And the souls supposedly answer like “Yes, you are our Rabb.” Later they came to earth one by one, entering their mothers woom and gain a physical body. Some uneducated or unable to think deeply people suggest that they come to earth several times in different bodies. This repitition is called reincarnation as you know.
Another story is made up based on that wrong assumption as well. It’s called elest bezmi. Supposedly those who met in spirit world, later met here, those who like each other these also like each other here. Those who hate others also show the same feelings here.
So let’s summarize the real deal first, lining up the proofs that we have. The meaning that Rabb of All Worlds wants us to realize by this verse is this.
“Allah had created man on Islamic nature.” Based on that verdict, every person takes the gene from his father as a sperm and by that they gain this Islamic nature programming before birth.
“When your Lord drew forth from the Children of Adam – from their loins” This expression points out the genetic aspect of the situation. As in in sperm state, man gains the ability of knowing his Rabb as a part of his nature.
In fact the physical form that takes this genetic program, only begins to generate the energy we called SOUL after the 120th day in mothers woom by the effects of celestial existences and and with the help of his brainwaves. Only then the body of afterlife begins to form. So, a spirit that had created elsewhere with full consciousness and later comes and enters a body isn’a a valid claim altogether.
If we think throughly about this verse that wanted to be shown as a preexistence or somewhere in spirit realm by some, we should take a further notice to the loins of Adam expression. Loin isn’t something far out there, it’s something that exist in this world.
The base of this huge misundersting is the word EZEL which is taken as a realm situation by mistake rather that a dimensional perspective.
In his book Imam Gazali’s Ravzatut Talibin, he says this; Because Rasulallah hadn’t been created before he was born and brought to earth by his mother.”
Soul isn’t something to come and enter to body from another realm so it’s also not possible to exit a body and enters another in this sense. (A. Hulusi) ]
173-) Ev tekulu innema eshreke abauna min kablu ve kunna zurriyyeten min ba’dihim* efetuhlikuna Bima fealel mubtilun;
And so that you don’t say, “Our fathers lived only as dualists, and we are their descendants (the continuation of their genetic coding) so will You destroy us because of our fathers’ denial of the Truth?” (i.e. This is an invalid excuse as everyone is created upon the natural disposition of Islam, but their understanding of religion derives from the environmental conditionings they receive). (A.Hulusi)
Or lest ye should say: “Our fathers before us took false gods, but we are (their) descendants after them: wilt Thou then destroy us because of the deeds of men who were followed falsehood?” (A.Yusuf Ali)
Ev tekulu innema eshreke abauna min kablu ve kunna zurriyyeten min ba’dihim* Or lest you should say: “Our fathers before us took false gods, but we are (their) descendants after them efetuhlikuna Bima fealel mubtilun Will You then destroy us because of the deeds of men who were followed falsehood?
Yes, we made you witnesses so that you don’t use this kind of reason or excuse when it comes. Why did you reject faith then which was bestowed upon you much before that your fathers? You had a bond with Allah that you broke. You had a mind contract, a will contract. If you are willing to follow something and use it as an excuse to reject the other then why didn’t you follow the path of faith that Allah opened for you before your fathers? Your fathers became strangers to their natures, their own selves and you betrayed your natures by following your fathers. You betrayed your conscience, you covered it and betrayed your natures. That’s why this excuse is not valid here.
174-) Ve kezalike nufessilul ayati ve leallehum yerciun;
Thus We explain in detail the proofs – signs – that perhaps they will return (to their essential reality). (A.Hulusi)
Thus do We explain the Signs in detail; and perchance they may turn (unto Us). (A.Yusuf Ali)
Ve kezalike nufessilul ayati ve leallehum yerciun Thus We explain in detail the proofs – signs – that perhaps they will return.
175-) Vetlu aleyhim nebeelleziy ateynahu ayatina fenseleha minha feetbe’ahusheytanu fekane minel gaviyn;
Give them the news of the man to whom We have given Our signs, yet he detached himself from the knowledge and left it (forgot the reality and pursued a life based on ego-identity)… (Then) Satan (accepting one’s self as only the body) made him a follower (of this belief, until finally) he became of the astray ones. (A.Hulusi)
Relate to them the story of the man to whom We sent Our Signs, but he passed them by: so Satan followed him up, and he went astray. (A.Yusuf Ali)
Vetlu aleyhim nebeelleziy ateynahu ayatina fenseleha minha feetbe’ahusheytanu fekane minel gaviyn
Qur’an enters a new topic which is related with the passage above. Relate to them the story of the man to whom We sent Our Signs, but he passed them by: so Satan followed him up, and he went astray.
Who is this person whom recieved Allah’s signs but shoved them back and followed ths satan in the end. Well, it can be anyone. Many translators including Katade, Ikrime, Abu Muslim el Isfahani reached the conclusion that there isn’t a specific name implied here, we believe it as well. Every age, every era has the addressed people in this verse. This type of individuals cannot be specified to a singular time and space.
But interestingly Ibn Abbas, Mujahid and Caliph Ali and some of the front people of Islamic order had comments on this verse and there were historical examples on that to give some names to this type of people. Belam bin Baura, Belam the son of Baur is a person which is referred in Old Testament as well.
Although we believe that this verses target is not a single person but a type of person, a trait; there is value in Ali’s, Ibn Abbas and Mujahits opinions on this subject. So we should ask what was this persons features that this verse give him as an example. This is a topic that needs to be searched.
The story is given in Bible with details but he was a famous scholar in Moses era. His knowledge and wisdom as well as his actions were beyond anyone else. He also pledged loyalty to the message that Moses brought and he was the number one person to represent him in that area according to Bible.
But interestingly there was a historical event occured. Bel’am with all his knowledge wasn’t a person from the sons of Israel. He was a member of Moab clan there. His clan was a heathen group too. There was a battle broke between this clan and the believers of Moses. Between Moab clan and muslims, Bel’am received a tremendous test. One side his fellow believers, his faith friends, other side his blood relatives. A hard trial.
Balak the king of Moad sent a letter to Bel’am. He knew that he cannot take the was, that he cannot defeat the believers Because whatever they tried to do, they were defeated by the muslim believers. He asks Bel’am that how he can take this was. He says, “I know that you denied our idols, you believed their one Allah, but whatever you believe you are still from our blood so help us. Show us the way to defeat this Islam army.” This was the test of Bel’am accordign to Elebis stories in Old Testaments.
“There is a way.” He replies. “Sent bad women to Islam army. Let them fornicate. So that Allah pulls back His support and help from them. After that you can defeat them easily.”
And they did what he said. Muslim sons of Israel who fell for the women of Moab then began to worship their gods. Being slaves for their lust wasn’t enough this lust took them all the way to worship the deities of enemies tribe. There are several physical explanations about this which are also given in Tora. By those women many germs and illnesses were set in among the sons of Israel, several STD’s. So there were many irrepairable harms upon them. Translations gives us the consequences about that one.
Yes anyway, there’s another interesting situation there too. A person for other reasons turning his back to Hakk. This is the Bel’am type. Using the knowledge and wisdom not to the benefit of faith but to against it. Placing the race by removing the faith from heart.
By translations of this verse, also more specifically the verses 75 and 76, we see other references from the translators about this type of person. Umeyye bin Ebis Saly es-Sakafi. I’d like to stay on this name for a while. Because this person isn’t just mentioned because of who he was but also the type that may exist in every era. So we should take these names not as people but adjectives. If we look we can easily see this type around even in these era. There was Bel’am back then and Rasulallah era there was Umeyye bin Ebis Salt.
So who was this Umeyye bin Ebis Salt who was mentioned by famous translators like Kelbi and Abdullah Bin Amr. He was a famous poet who lived at Rasulallah’s time. He was a person whom called like “If the prophethood was for call it was to one of these men from these two cities.”. Umeyye from Sakif clan of Taif. But this isn’t the interesting part. We learn his thoughts and beliefs from his poetry.
He had a divan. Ibn Kuteybe even spared three pages for his poetry in his book. From that I was curious and and checked his faith to know him better. He believed in Allah, one god. He even believed before Rasulallah’s arrival, before there was no prophethood yet. He even calls Allah as “Ilah of All Worlds” in his poetry. Ferdun, Muvahhadun. One and only Allah.
He called Allah, “Melik us semavati vel Ard.” Remember there was no prophet or prophethood back then but Umeyye was writing these pieces.
The ruler of heaven and earth.He believed in hell, never put alcohol in his mouth calling fools to those who worship idols and other deities.
He believed in angels, we see that in his poetry. Believed in prophets as well, mentioning them in his pieces too. So one waits for him to be muslim and embrace Rasulallah right? Alas; the second he recieved Rasulallah’s news he became his enemy. Even the first believers called him aduvallah, the enemy of Allah. Interesting.
I remember reading this in El iktul ferid. The 8 years Rasulallah resided in Mecca, he stayed in Bahreyn, this Umeyye. Then he returns to Mecca and there they were people were waiting him there. The heathens were looking for him for advice. They met him at the road and Abu Sufyan asks the second he saw him. “Umeyye, have you heard? The orphan grandson of Abdulmuttalip declared his prophethood.” His face turned sour, lost its color.
An interesting response though, he says, “Ilheb fette bi’hu”. Go and follow him. That’s honest he really was also. So when he was asked, “Why don’t you go and show your faith to him then?” He gives two answers.” I will wait and see the end of this. If he wins, I will follow him, if he loses I will support the other party.”
It’s like the previous Bel’am example actually. The other answer was this. “What would I say to women of Taif?” As in he knows the truth but cannot admit it and surrender to Hakk because of his hubris.
As it turns out this man was waiting to receive the role of prophet himself. But his nickname became aduvvullah. You can notice this person type in every era. Umeyye was caniph, a true believer but he didn’t accept Rasulallah’s prophethood. His two nephew died battling Rasulallah.
This Umeyye, think about it. Rasulallah was listening his poetry with love. Even made them read. According to a hadith we see in Buhari, Rasulallah once said,” His poetry became Muslim.” He was kind of person who becomes a hadith in Rasulallah’s tongue.
That’s why this passage focuses on becoming stranger to ones own nature. Once the conscience is covered, the power of mind and knowledge cannot save you. He knows and he doesn’t use this knowledge to achieve the truth. He uses it for bad purposes, violating it. This is Umeyye logic, Bel’am logic. Moving on.
176-) Ve lev shi’na lerafa’nahu Biha ve lakinnehu ahlede ilel Ardi vettebe’a hevahu, femeseluhu kemeselil kelb* in tahmil aleyhi yelhes ev tetrukhu yelhes* zalike meselul kavmilleziyne kezzebu Bi ayatina* faksusil kasasa leallehum yetefekkerun;
Had We willed, We would have elevated him with these signs… But (instead) he settled on earth (bodily life) and followed his baseless impulses! So, his example is like that of a dog: if you chase him he pants, if you leave him he pants… This is what the people who deny Our signs look like! Relate this to them, perhaps they will contemplate upon it. (A.Hulusi)
If it had been Our Will, We should have elevated him with Our Signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our Signs; so relate the story; perchance they may reflect. (A.Yusuf Ali)
Ve lev shi’na lerafa’nahu Biha If it had been Our Will, We should have elevated him with Our Signs ve lakinnehu ahlede ilel Ardi vettebe’a hevahu but he inclined to the earth, and followed his own vain desires. What’s your price? Remember Qur’ans response to this. ve men yurid sevabed dunya nu’tihi minha.. To those who wish the earth, We give it ve men yurid sevabel ahireti nu’tihi minha (Ali -Imran/145) To those who wish the afterlife, the eternal happiness, we give it also.
Bottom of the same page it almost comes to this. To those who wish only earth, we give only earth. To those who wish the afterlife, we give the earth as promotion. That’s why it’s interesting.
femeseluhu kemeselil kelb So, his example is like that of a dog. This is one of the most harsh examples of Qur’an. in tahmil aleyhi yelhes ev tetrukhu yelhes if you chase him he pants, if you leave him he pants. It’s like saying, “Don’t go near it. Walk your own path. He barks to those who throw stones to it. Barks to both the throwers and holders. Pants to both who walks towards it and those who walk away from it. It’s like a rabid dog.
This is the bottom of the pit for people who become stranger to their own natures, this is the end of the line, becoming savage. The nature wishes to reach Allah, always seeking Allah. But when the desires take the hold, they turn people into dogs who bark after a simple bone. At this point whether you throw a bone or a stone, it barks and it follows. Just like dogs they cannot understand the things you throw at them until they put them in their mouths. It’s the only seperation tool for them.
That’s why it is said that people who follow their desires, who abandon their minds, wills and nature are like dogs who act like these. Yes, some people can really sell their eternal happiness for a simple bone. His eternal life for temporary temptations. Just like in this example.
zalike meselul kavmilleziyne kezzebu Bi ayatina* This is what the people who deny Our signs look like! faksusil kasasa leallehum yetefekkerun Relate this to them, perhaps they will contemplate upon it.
This is the first passage in Qur’an that encourages positive tefekkur (deep thinking). We encountered negative (lesson based) thinking. But by the calender of arrival in verses this is the first example to encourage people to understand the full capacity and functions of mind. There’s also an invitation from desires to mind. If you follow the path of mind, you don’t follow simple stones and bones. You don’t change the celestial to common and mediocre. You don’t sell your eternal happiness for temporary pleasures. This is the message.
177-) Sae meselanilkavmulleziyne kezzebu Bi ayatina ve enfusehum kanu yazlimun;
How wretched is the state of people who deny Our signs (manifestations of Names) and (hence) do wrong to their selves! (A.Hulusi)
Evil as an example are people who reject Our Signs and wrong their own souls. (A.Yusuf Ali)
Sae meselanilkavmulleziyne kezzebu Bi ayatina Evil as an example are people who reject Our Signs ve enfusehum kanu yazlimun and wrong their own souls.
Pay attention to this sentence, ve enfusehum kanu yazlimun wrong their own souls. I just mentioned nature. Making wrong to one self is the closest thing to this expression. Those who turn their back to Signs maket he most harm to themselves also. That’s why this expression is pretty accurate here. ve enfusehum kanu yazlimun wrong their own souls.
178-) Men yehdillahu fe “HU”vel muhtediy* ve men yudlil feulaike humul hasirun;
Whoever is enabled by Allah to observe his innermost essential self, he is the one who reaches the reality! And whoever Allah leads astray, indeed they are the ones who are in loss. (A.Hulusi)
Whom Allah doth guide,- he is on the right path: whom He rejects from His guidance,- such are the persons who lose. (A.Yusuf Ali)
Men yehdillahu fe “HU”vel muhtediy Whom Allah does guide,- he is on the right path ve men yudlil feulaike humul hasirun whom He rejects from His guidance,- such are the persons who lose. All the verbs dedicated to Allah are actually references to human behaviours. I mentioned this notion before in our lessons so I’m moving to the next verse here.
179-) Ve lekad zere’na licehenneme kesiyran minel cinni vel ins* lehum kulubun la yefkahune Biha, ve lehum a’yunun la yubsirune Biha, ve lehum azanun la yesme’une Biha* ulaike kel en’ami belhum edall* ulaike humul gafilun;
Indeed, We have created and increased in number the majority of the jinn and mankind for the life of hell! They have hearts (consciousness) with which they cannot understand (the reality), they have eyes with which they cannot evaluate what they see, they have ears with which they cannot understand what they hear! They are like cattle (an’am), nay, they are even less conscious of the right way: it is they who are the truly heedless (living in their cocoons)! (A.Hulusi)
Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay more misguided: for they are heedless (of warning). (A.Yusuf Ali)
Ve lekad zere’na licehenneme kesiyran minel cinni vel ins* Many are the Jinns and men we have made for Hell: We can also translate this sentence like this. From men and Jinns, from the creatures of close and far, we have made for hell, this group we are telling, lehum kulubun la yefkahune Biha, They have hearts wherewith they understand not ve lehum a’yunun la yubsirune Biha, eyes wherewith they see not, ve lehum azanun la yesme’une Biha* and ears wherewith they hear not. ulaike kel en’ami belhum edall They are like cattle,- nay more misguided. This is one of the harsh expressions of Qur’an.
From men and jinns. From the creatures of known and unknown. From the creatures of close and far. The reason why I’m trying to highlight the part is because the next part indicates they both have hearts, eyes and ears.
They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. These three organsa re actually the metaphorical representation of knowledge, mind and will. And the very next sentece show that those who are unable to use them properly are like cattles. That’s why saying creatures of known and unknown is more appropriate than just men and jinns.
Also thinking process is given to heart here. It is said; lehum kulubun la yefkahune Biha They have hearts wherewith they understand not. In Qur’an the mind never comes as a part of a name. You cannot find the name, mind. It comes as a verb, thinking, because it’s all about thinkings. Mind is an action, not a static name. Mind only exists if you use it. Otherwise, it doesn’t exist. Ya’kilun, ta’kikun. All verbs. That’s why the action of perception and thinking here is dedicated to heart.
Another interesting combination here in Qur’an. Feelings and thoughs are merged here because the heart takes the responsibity of using the mind. Of course we are not talking about the actual meat, bloodpumping heart here. No, it’s the place where feelings, beliefs, denials, faith and blasphemy reşide. That’s why we cannot think differently about faith and denial from mind.
ulaike humul gafilun it is they who are the truly heedless. Who? Those who become stranger to themselves, to their natures. Heedless isn’t as used as unaware as we know it here. It’s about being oblivious to themselves, unaware of the potantial of themselves.
180-) Ve Lillahil Esmaul Husna fed’uHU Biha* ve zerulleziyne yulhidune fiy EsmaiHI, seyuczevne ma kanu ya’melun;
And to Allah belongs the most beautiful Names (the qualities denoted by those Names reference the One and the Absolutely Self-sufficient Allah, hence these Names and their meanings belong to Him alone and cannot be defined by human concepts. As noted in 23:91 “Exalted (Subhan) is Allah beyond what they attribute to Him”), so turn to Him through the meanings of His Names. And leave the company of those who practice deviation (fall into duality) concerning His Names. They will be recompensed for what they have been doing. (A.Hulusi)
The most beautiful names belong to Allah: so call on him by them; but shun such men as distort His names: for what they do, they will soon be requited. (A.Yusuf Ali)
Ve Lillahil Esmaul Husna The most beautiful names belong to Allah
Esmaul Husna Name is dedicated to vesm or sumug root. Vesm means sign, omen. Sumug means greatness, grandeur. By these meanings it gives us the lights of Allah. There are many hadith on this subject of esmaul husna, in one hadith in Buhari, Allah has 99 names but the same hadith doesn’t gives us what these names are. From that point on there has been many debates on this subject both the number and the names of 99. But the real truth is Allah has many names and they cannot be limited. Here the number 99 actually indicates that Allah of All Worlds have unlimited features. Because Allah is limitless. So I believe thinking this subject like this is more accurate at this point.
fed’uHU Biha* ve zerulleziyne yulhidune fiy EsmaiHI, so call on him by them; but shun such men as distort His names. Yes, pray to Allah via these names and stay away from people who left the path of Hakk.
Knowing Allah by the names He gives us. This is the core expression here. Pray to Allah by those names. Call Allah with these names, don’t try to give other nicknames or features to Allah other than these. Know Allah as Allah identifies Himself.
seyuczevne ma kanu ya’melun; for what they do, they will soon be requited. When the time comes, they shall be punished. What were they doing to recieve this punishment? They were making feature on their own and attributing them to Allah. This creates a vertigo in mind and the truth becomes upside down. And eventually it leads to Ve ma kaderullahe hakka kadrihi..(Zumer/67) Being unable to know Allah properly and unable to appriciate Allah.
181-) Ve mimmen halakna ummetun yehdune Bil Hakki ve BiHI ya’dilun;
And among those We created there is (such) a community, they guide to the reality by the Truth, and they give everything its due right! (A.Hulusi)
Of those We have created are people who direct (others) with truth. And dispense justice therewith. (A.Yusuf Ali)
Ve mimmen halakna ummetun yehdune Bil Hakki ve BiHI ya’dilun And among those We created there is such a community, they guide to the reality by the Truth, and they give everything its due right!
182-) Velleziyne kezzebu Bi ayatina senestedricuhum min haysu la ya’lemun;
We will progressively lead those who deny Our signs (pertaining to the reality) to destruction from where they do not know (through a scheme). (A.Hulusi)
Those who reject Our Signs, We shall lead them gradually to ruin, while they known not; (A.Yusuf Ali)
Velleziyne kezzebu Bi ayatina Those who reject Our Signs senestedricuhum min haysu la ya’lemun We shall lead them gradually to ruin, while they known not
Yes, senestedricuhum gradually, slowly and methodically diminishing. What does that mean? As you know the corruption begins in a persons heart. And when the destruction begins within, it lead to a point where the person cannot even recognize himself.
Just like the corruption begins in a persons heart. The dissolution of a society begin within. This verse represents this dissolution of society and how it becomes rotten. It may seem glorious, bright and shiny from an outer perspective. But ethical values and morality begin to rot the heart no power can hold that society straight. All those civilizations mighty and untouchable, one look and they were just gone, by an earthquake, by another disaster. This is the final destination of those societies who suffer the corruption within themselves. This is what is told here.
183-) Ve umliy lehum* inne keydiy metiyn;
And I will give them time to do what they want… Indeed, My fine plan is firm. (A.Hulusi)
Respite will I grant unto them: for My scheme is strong (and unfailing). (A.Yusuf Ali)
Ve umliy lehum* inne keydiy metiyn And I will give them time to do what they want… Indeed, My fine plan is firm. The similar word is sensitive and unique design, Keyd. Translating this word as trap isn’t true. But some translation use this expression unfortunately.
Allah never set traps to anyone. Allah had writter the constant laws of nature and societies. This includes the laws of faith and laws of corruption. But just like people ignore these laws they also ignore the disasters that follow them and they percieve them as traps. They come suddenly, catching them off guard. So naturally people believe they are duped, caught in some sort of elaborate trap. But in reality the consequences of all actions have been revealed beforehand. And yet for a community who choose to turn their backs on these laws, the consequence seems very much like a disasterous trap.
184-) Evelem yetefekkeru ma Bi sahibihim min cinnetin, in huve illa neziyrun mubiyn;
Did they not give thought? There is no madness (mindlessness) in their companion! He is only a clear warner. (A.Hulusi)
Do they not reflect? Their companion is not seized with madness: he is but a perspicuous warner. (A.Yusuf Ali)
Evelem yetefekkeru ma Bi sahibihim min cinnetin Do they not reflect? Their companion is not seized with madness. Qur’an calls us to comon sense here. Those who say that Rasulallah was a mad man, when they slandering him they seem reasonable, clever even, but realize now that they were the ones who throw away the reason. Think about it, was he telling something that didn’t exist? He was your friend. in huve illa neziyrun mubiyn; He is only a clear warner.
185-) Evelem yenzuru fiy Melekutis Semavati vel Ardi ve ma halekAllahu min shey’in, ve en asa en yekune kadikterebe eceluhum* fe Bi eyyi hadiysin ba’dehu yu’minun;
Did they not look into the angelic realms (forces) of the heavens and the earth, to anything Allah has created, and that perhaps their appointed time (death) has neared? So, (if they do not take heed of this) what statement will they believe in? (A.Hulusi)
Do they see nothing in the kingdom of the heavens and the earth and all that Allah hath created? (Do they not see) that it may well be that their terms is nigh drawing to an end? In what message after this will they then believe? (A.Yusuf Ali)
Evelem yenzuru fiy Melekutis Semavati vel Ardi Did they not look into the angelic realms of the heavens and the earth ve ma halekAllahu min shey’in to anything Allah has created, ve en asa en yekune kadikterebe eceluhum and that perhaps their appointed time of death has neared?
fe Bi eyyi hadiysin ba’dehu yu’minun In what message after this will they then believe? What’s going to change? Wouldn’t be too late then?
That’s a very good question, one that squezze the humans very soul. This message is directly for the soul of humans. This verse says that all the creation is the proof of an allmighty creator. Just look at heavens and earth, then look at their own souls, the contract of nature within. Remember and never forget that Allah put that in there. But some turn their backs to them, so why not deny the signs as well at this point. Denying the signs is the same thing with denying your own existences.
186-) Men yudlilillahu fela hadiye lehu, ve yezeruhum fiy tugyanihim ya’mehun;
Whoever Allah leads astray, there is no guide for him… He will leave them in their transgression, wandering blindly. (A.Hulusi)
To such as Allah rejects from His guidance, there can be no guide: He will leave them in their trespasses, wandering in distraction. (A.Yusuf Ali)
Men yudlilillahu fela hadiye lehu, Whoever Allah leads astray, there is no guide for him… ve yezeruhum fiy tugyanihim ya’mehun He will leave them in their transgression, wandering blindly.
Not a written destiny but choice. The fate should be taken like this. Fate is the result of choices. Allah granted that choice is humanities destiny. Yout choices create your own fates. And you will be hold responsible for your choices by Allah’s laws. That’s how it has been. Allah’s laws will work based on your choices.
187-) Yes’eluneke anis saati eyyane mursaha* kul innema ilmuha ‘inde Rabbiy* la yucelliyha livaktiha illa HU* sekulet fiys Semavati vel Ard* la te’tiykum illa bagteten, yes’eluneke keenneke hafiyyun ‘anha* kul innema ‘ilmuha ‘indAllahi ve lakinne ekseran Nasi la ya’lemun;
They ask you, “When will that hour arrive?”… Say, “Its knowledge is only with my Rabb… HU is the One who will reveal it when it is time! (Concepts such as time, place, object, and person cannot be conceived in regards to that reflection)… It weighs heavy on the heavens and the earth… It will come to you unexpectedly.” They ask you as if you know it (through experience)… Say, “Its knowledge is with Allah alone… But the majority of the people do not know.” (A.Hulusi)
They ask thee about the (final) Hour – when will be its appointed time? Say: “The knowledge thereof is with my Lord (alone): None but He can reveal as to when it will occur. Heavy were its burden through the heavens and the earth. Only, all of a sudden will it come to you.” They ask thee as if thou wert eager in search thereof: Say: “The knowledge thereof is with Allah (alone), but most men know not.” (A.Yusuf Ali)
Yes’eluneke anis saati eyyane mursaha* They ask you, “When will that hour arrive?” kul innema ilmuha ‘inde Rabbiy* Say, “Its knowledge is only with my Rabb… la yucelliyha livaktiha illa HU* HU is the One who will reveal it when it is time! sekulet fiys Semavati vel Ard It weighs heavy on the heavens and the earth.
la te’tiykum illa bagteten It will come to you unexpectedly. yes’eluneke keenneke hafiyyun ‘anha* They ask you as if you know it through experience. (They insist on asking like they think that knowledge is achievable) kul innema ‘ilmuha ‘indAllahi Say, “Its knowledge is with Allah alone ve lakinne ekseran Nasi la ya’lemun; But the majority of the people do not know.”
So they specifically ask for the final hour and to Rasulallah. Why do they ask him then? They don’t believe Rasulallah’s prophethood and yet they keep asking him about the final hour. They ask because their faiths were based on superstitions. Because they believe that people might have and show extraordinary features. They were tricked by many people before, clairvoyants, djinn-users, fake healers and so on. They thought Rasulallah was like them. But they don’t realize Rasulallah was a prophet, he carried the knowledge from Allah and he couldn’t give any information other than that. So wrong question asked to the wrong person.
They seek knowledge and Allah gives them a clear answer. Allah says, they ask a question that Rasulallah cannot answer, any human cannot answer in fact. That’s why there’s a call here from superstitions to real knowledge. This next verse support this call.
188-) Kul la emliku li nefsiy nef’an ve la darren illa mashaAllah* ve lev kuntu a’lemul gaybe lesteksertu minel hayr* ve ma messeniyessu in ene illa neziyrun ve beshiyrun likavmin yu’minun;
Say, “I cannot form any benefit or any harm for myself, other than what Allah wills… If I had known (the absolute) unknown, surely I would have multiplied all good and no harm would have touched me… I am merely a warner and a bringer of glad tidings for a people who believe.” (A.Hulusi)
Say: “I have no power over any good or harm to myself except as Allah willeth. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me: I am but a warner, and a bringer of glad tidings to those who have faith.” (A.Yusuf Ali)
Kul la emliku li nefsiy nef’an ve la darren illa mashaAllah Say: “I have no power over any good or harm to myself except as Allah wills.
ve lev kuntu a’lemul gaybe lesteksertu minel hayr If I had knowledge of the unseen, I should have multiplied all good, ve ma messeniyessu and no evil should have touched me:
in ene illa neziyrun ve beshiyrun likavmin yu’minun I am but a warner, and a bringer of glad tidings to those who have faith.
You see the addressing style, dear Qur’an friends. Telling these words to a community that surrender to all kinds of superstition is something no mere human can do. If our prophet was worrried about tactics he wouldn’t have done that. But Muhammad wanted people to follow the verse he brought no matter what to cost, he wanted people to cut their bindings with false beliefs.
He said, I don’t have the power to achieve this kind of knowledge, I even don’t want that for myself. Once Osman bin Ma’zuns wife tried to warn people because they were in all Muhammad’s company at that time. She said, “Don’t raise your voice, there’s a person sitting with us that knows both the past and the future.”. When Muhammad heard that he got upset and said, “What are you saying, woman. I swear to Allah I don’t even know what will I do to myself tomorrow.”
When prophets son Abraham had passed away coincidently a solar eclipse happened. When people saw that some said, “Even the earth and the sun are mourning for the prophet.”
When Muhammad heard that he immediately came to sermon and said, “What are you saying, o people. Allah doesn’t change His laws for a man of adam.” This was an important warning.
189-) “HU”velleziy halekakum min nefsin vahidetin ve ceale minha zevceha li yeskune ileyha* felemma tegashaha hamelet hamlen hafiyfen femerrat Bih* felemma eskalet deavAllahe Rabbehuma lein ateytena salihan lenekunenne mineshakiriyn;
HU created you from ONE single soul – I’ness (in the macro plan this is known as the Reality of Muhammad and the First Intellect, in the micro plan it is known as the human consciousness and the Grand Intellect) and from it, formed his partner (at the macro plan: the universe; at the micro plan: the brain) so that you dwell with her… And when he covered her (his partner) she loaded a light burden and carried it… When it got heavy, they both prayed to Allah, “Indeed, if You give us a righteous (child) we will surely be among the evaluators.” (This verse can be understood both in terms of the formation of the worlds and the formation of humans). (A.Hulusi)
It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray to Allah their Lord, (saying): “If Thou givest us a goodly child, we vow we shall (ever) be grateful.” (A.Yusuf Ali)
“HU”velleziy halekakum min nefsin vahidetin ve ceale minha zevceha li yeskune ileyha It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her in love. Qur’an sees mates as calmers. So that they find peace by each others. Human is a wavy sea and by finding your mate that sea begins to calm. And by the following of the verse we see the elegance of making a child.
felemma tegashaha hamelet hamlen hafiyfen femerrat Bih* When they are united, she bears a light burden and carries it about unnoticed. felemma eskalet deavAllahe Rabbehuma When she grows heavy, they both pray to Allah their Lord, (saying): lein ateytena salihan lenekunenne mineshakiriyn “If You give us a goodly child, we vow we shall (ever) be grateful.”
190-) Felemma atahuma salihan ce’ala leHU shurekae fiyma atahuma* fetealellahu amma yushrikun;
But when He gave them a righteous (child) they associated partners with Him concerning what He gave them… Exalted is Allah above what they associate with Him. (A.Hulusi)
But when He giveth them a goodly child, they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him. (A.Yusuf Ali)
Felemma atahuma salihan ce’ala leHU shurekae fiyma atahuma But when He gave them a righteous (child) they associated partners with Him concerning what He gave them.
A heavy expression. Associating partners to Allah by the child that was given to them. It’s not about simple heathenism or idolism anymore. It’s not like you made your child so worshipping to clay idols is forbidden type of warning. No, the subtext gives us this. Don’t give credit to those who want to take the opportunity of concieving the child, only Allah has that kind of power. fetealellahu amma yushrikun but Allah is exalted high above the partners they ascribe to Him.
191-) Eyushrikune ma la yahluku shey’en ve hum yuhlekun;
Are they associating those who do not create anything when they themselves are created? (There is a reference in these two verses to the tendency of mankind to conceive natural events and creatures as deities/gods besides Allah.) (A.Hulusi)
Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created? (A.Yusuf Ali)
Eyushrikune ma la yahluku shey’en ve hum yuhlekun Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created? A clear statement that needs no other introduction.
192-) Ve la yestetiy’une lehum nasran ve la enfusehum yensurun;
(The deities they associate with Allah) have neither the power to help them, nor themselves! (A.Hulusi)
No aid can they give them, nor can they aid themselves! (A.Yusuf Ali)
Ve la yestetiy’une lehum nasran ve la enfusehum yensurun; No aid can they give them, nor can they aid themselves!
193-) Ve in ted’uhum ilel huda la yettebiukum* sevaun aleykum ede’avtumuhum em entum samitun;
If you invite them to guidance (the realization of one’s essential reality) they will not follow you… Whether you invite them or remain silent, it is all the same. (A.Hulusi)
If ye call them to guidance, they will not obey: For you it is the same whether ye call them or ye keep silent! (A.Yusuf Ali)
Ve in ted’uhum ilel huda la yettebiukum If you call them to guidance, they will not obey.
You asked some holy men, fake miracle makers, you went to saints graves for child making, but if you go there for seeking guidance, they cannot show it to you. They don’t even say, “Your path is wrong, go there.” Only Allah shows you the true path. Why you stray off the path to begin with? Because you became stranger to your natures. When you mute the voice of your conscience, you begin to hear evils voice.
sevaun aleykum ede’avtumuhum em entum samitun For you it is the same whether ye call them or ye keep silent!
194-) Innelleziyne ted’une min dunillahi ibadun emsalukum fed’uhum felyesteciybu lekum in kuntum sadikiyn;
Those to which you turn besides Allah are merely servants like yourselves! If you are persistent (in your belief) call them and let them respond to you! (A.Hulusi)
Verily those whom ye call upon besides Allah are servants like unto you: Call upon them, and let them listen to your prayer, if ye are (indeed) truthful! (A.Yusuf Ali)
Innelleziyne ted’une min dunillahi ibadun emsalukum Those to which you turn besides Allah are merely servants like yourselves!
Ibad, it means dead, or unliving, symbolic things. Like a charm or a lucky number. Let’s go to this saints grave and ask for a blessing for a child. It all goes to this category. All prays that are done to wrong adresses. The significance? When the address becomes wrong, the path, the destination, the means of arrival, all change to adjust that wrong course.
fed’uhum felyesteciybu lekum in kuntum sadikiyn Call upon them, and let them listen to your prayer, if you are indeed truthful!
195-) Elehum erculun yemshune Biha, em lehum eydin yebtishune Biha, em lehum a’yunun yubsirune Biha, em lehum azanun yesme’une Biha* kulid’u shurekaekum summe kiyduni fela tunzirun;
Do they have feet with which they walk, hands with which they hold, eyes with which they see, or ears with which they hear? Say, “Call your partners (that you associate with Allah) and conspire against me and give me no respite!” (A.Hulusi)
Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: “Call your ‘god-partners’, scheme (your worst) against me, and give me no respite! (A.Yusuf Ali)
Elehum erculun yemshune Biha, Have they feet to walk with? em lehum eydin yebtishune Biha Or hands to lay hold with? Here we see an invitation to thinking rationally. Qur’an says “Think, think with a simple and straight logic. Do they even have feet and hands? Whom do you ask for help then? It’s not sensible to even ask them a question.”
em lehum a’yunun yubsirune Biha, Or eyes to see with? em lehum azanun yesme’une Biha* Or ears to hear with? kulid’u shurekaekum summe kiyduni fela tunzirun Say: “Call your ‘god-partners’, scheme your worst against me, and give me no respite!
196-) Inne Veliyyiyellahulleziy nezzelel Kitabe, ve HUve yetevelles salihiyn;
Indeed, my Waliyy (guardian) is Allah, the One who has revealed the knowledge (Book) of the reality! He befriends the doers of good. (A.Hulusi)
“For my Protector is Allah, Who revealed the Book (from time to time), and He will befriend the righteous. (A.Yusuf Ali)
Inne Veliyyiyellahulleziy nezzelel Kitabe “For my Protector is Allah, Who revealed the Book. A message for Muhammad himself. Say to them, you may have different guardians but my guardian is Allah. I ask from Allah. ve HUve yetevelles salihiyn and He will befriend the righteous.
197-) Velleziyne ted’une min duniHI la yestetiy’une nasrekum ve la enfusehum yensurun;
Those to whom you call upon (for help) besides Him, have neither the power to help you nor can they help themselves. (A.Hulusi)
But those ye call upon besides Him, are unable to help you, and indeed to help themselves.” (A.Yusuf Ali)
Velleziyne ted’une min duniHI la yestetiy’une nasrekum ve la enfusehum yensurun But those ye call upon besides Him, are unable to help you, and indeed to help themselves.
198-) Ve in ted’uhum ilelhuda la yesme’u* ve terahum yenzurune ileyke ve hum la yubsirun;
If you call them for guidance they will not hear… You will think they are looking at you but they will not see! (A.Hulusi)
If thou callest them to guidance, they hear not. Thou wilt see them looking at thee, but they see not. (A.Yusuf Ali)
Ve in ted’uhum ilelhuda la yesme’u* If you call them for guidance they will not hear… ve terahum yenzurune ileyke ve hum la yubsirun You will think they are looking at you but they will not see!
199-) Huzil afve ve’mur Bil urfi ve a’rid anil cahiliyn;
Be forgiving, judge with positive and useful things, and turn away from the ignorant! (A.Hulusi)
Hold to forgiveness; command what is right; But turn away from the ignorant. (A.Yusuf Ali)
Huzil afve ve’mur Bil urfi ve a’rid anil cahiliyn Hold to forgiveness; command what is right; But turn away from the ignorant.
We can also translate this as “Take the path that fits the real nature of human.” Because Rasulallah took the meaning like this according to a record in Buhari.Among the actions a man supposed to take, follow the most suited path that matches the true nature of humanity. This is also a reference to 172nd verse. Take what’s suits your true nature.
ve’mur Bil urfi Take Ma’ruf. The good, beautiful and positive always. Here Huzil afve and ve’mur Bil urfi expressions matches on the same ground. More than that, ve a’rid anil cahiliyn; an interesting closing. Turn away from the ignorant. But the ignorant isn’t about uneducated or unaware of prophets presense or teachings. No, it’s about the resistance. That’s why Abu Cehil even he was an educated and modern man compared to others in his time was called the father of ignorance. Because he became total stranger to his true nature.
200-) Ve imma yenzeganneke minesheytani nezgun feste’iz Billah* inneHU Semiy’un ‘Aliym;
If an impulse comes to you from Satan (if you are tempted towards bodily desires and curtained from your reality) immediately seek refuge in Allah (the forces of the Names comprising your essential reality)… For He is the Sami, the Aleem. (A.Hulusi)
If a suggestion from Satan assail thy (mind), seek refuge with Allah; for He heareth and knoweth (all things). (A.Yusuf Ali)
Ve imma yenzeganneke minesheytani nezgun feste’iz Billah If an impulse comes to you from Satan immediately seek refuge in Allah. inneHU Semiy’un ‘Aliym for He hears and knows all things.
201-) Innelleziynettekav iza messehum taifun minesheytani tezekkeru feizahum mubsirun;
As for those who are protected, when an impulse touches them from Satan (those who confine their existence to their body alone) they think about and remember (their essential reality)… They evaluate with insight. (A.Hulusi)
Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! they see (aright)! (A.Yusuf Ali)
Innelleziynettekav iza messehum taifun minesheytani As for those who are protected, when an impulse touches them from Satan tezekkeru they think about and remember. When Satan sends them an impulse of instincts and desires, they immediately remember their contracts of nature. feizahum mubsirun They evaluate with insight.
202-) Ve ihvanuhum yemuddunehum fiyl gayyi summe la yuksirun;
But their (devils’) brothers drag them to emotionality and extremity… And they will not let them be! (A.Hulusi)
But their brethren (the evil ones) plunge them deeper into error, and never relax (their efforts). (A.Yusuf Ali)
Ve ihvanuhum yemuddunehum fiyl gayyi summe la yuksirun; But their brethren of the evil ones plunge them deeper into error, and never relax.
203-) Ve iza lem te’tihim Bi ayetin kalu lev lectebeyteha* kul innema ettebi’u ma yuha ileyye min Rabbiy* haza basairu min Rabbikum ve huden ve rahmetun likavmin yu’minun;
When you do not relate a verse to them, they say, “You should have made one up!” Say, “I follow only what is revealed to me from my Rabb… This (Quran) is an insight from your Rabb (enabling you to realize and comprehend), it is a guide (to the reality) and grace for a people who believe (it elevates and matures them).” (A.Hulusi)
If thou bring them not a revelation, they say: “Why hast thou not got it together?” Say: “I but follow what is revealed to me from my Lord: this is (nothing but) Lights from your Lord, and Guidance, and Mercy, for any who have faith.” (A.Yusuf Ali)
Ve iza lem te’tihim Bi ayetin kalu lev lectebeyteha When you do not relate a verse to them, they say, “You should have made one up!” More accurately they say, “You should push harder to your Rabb to reveal this.” kul innema ettebi’u ma yuha ileyye min Rabbiy Say: “I but follow what is revealed to me from my Lord. haza basairu min Rabbikum ve huden ve rahmetun likavmin yu’minun this is nothing but Lights from your Lord, and Guidance, and Mercy, for any who have faith.
204-) Ve iza kuriel Kur’anu festemi’u lehu ve ensitu leallekum turhamun;
When the Quran is recited, listen to it and be silent so that you may receive grace. (A.Hulusi)
When the Quran is read, listen to it with attention, and hold your peace: that ye may receive Mercy. (A.Yusuf Ali)
Ve iza kuriel Kur’anu festemi’u lehu ve ensitu leallekum turhamun When the Quran is recited, listen to it and be silent so that you may receive grace.
[Additional Info: Kiraet (The Reading) is a serious thing, bearing a meaning of understanding and explaining of a person who speaks with wisdom and knowledge and reading it out loud. Incidently the real job of the archangel Gabriel wasn’t reading as kiraet but an ikra, making others read.
The thing that Allah did was bringing down the verses and creating the kiraet. That’s why just like the voices of unliving things or unsensible beings couldn’t be counted as kiraet but also the echoes of a voice cannot be categorized as kiraet as well.
Just like reading a book inside without making a voice cannot be counted as kiraet, a voice that creates echo and listening that mechanical echo also cannot be counted as kiraet.
So by that definitions, a sound you hear from a mechanical or electronical device, although the owner of the voice might be readin Qur’an, cannot be counted as kiraet either. The real reading mentioned here that needs to be respected, and listening without interruption isn’t a voice from radio or tv or other devices, but the actual sound of a person that reading the Qur’an.
But taking from this meaning, listening to device based Qur’an shouldn’t be counted as sin or vain either. Broadcasting Qur’an shouldn’t be taken as broadcasting or listening to music on radio. Taking them with the same level isn’t a logical or sensible action.
Reading Qur’an which is a great worshipping act that makes people feel close to Allah, shouldn’t be read where showing them respect isn’t possible or some crowded place where nobody can hear. But for whatever reason if this happens and it cannot be undone, continuing listening it isn’t a sin, quite the opposite in fact.
For example reading Qur’an in a bath is in sin territory but listening it is not. Wherever or however it may be listening to Qur’an is a good deed. Listening Qur’an from radio might not seem a good deed but not listening it shouldn’t be taken as a good deed. It may not kiraet in full capacity but it is Qur’an nonetheless.
So listening Qur’an in different situations other than kiraet, might not be seem as a good deed but it is encouraged. Disrespecting it by is a sin. At that situation, a position of a true believer is like finding a page of Qur’an on the floor. One should take it to prevent any disrespec and but that piece where it belong, where it should be respected properly. This is the basis of being religious. Secde-i Tilavet]
205-) Vezkur Rabbeke fiy nefsike tedarru’an ve hiyfeten ve dunel cehri minel kavli Bil guduvvi vel asali ve la tekun minel gafiliyn;
Remember and contemplate in depth your Rabb in your self, by knowing your boundary, by feeling Him, and in a modest, confidential way, without raising your voice, in the morning and evening! Do not be of the heedless! (A.Hulusi)
And do thou (O reader!) Bring thy Lord to remembrance in thy (very) soul, with humility, and remember without loudness in words, in the mornings and evenings; and be not thou of those who are unheedful. (A.Yusuf Ali)
Vezkur Rabbeke fiy nefsike tedarru’an ve hiyfeten ve dunel cehri minel kavli Bil guduvvi vel asali Remember and contemplate in depth your Rabb in your self, by knowing your boundary, by feeling Him, and in a modest, confidential way, without raising your voice, in the morning and evening ve la tekun minel gafiliyn Do not be of the heedless!
206-) Innelleziyne ‘inde Rabbike la yestekbirune an ibadetiHI ve yusebbihuneHU ve leHU yescudun;
Indeed, those who are with your Rabb never show arrogance and refrain from servitude… They continue their existence through Him (tasbih) and prostrate to Him (by feeling their nothingness in the sight of His Might). (This is a verse of prostration.) (A.Hulusi)
Those who are near to thy Lord, disdain not to worship Him: They glorify Him, and prostrate before Him. (A.Yusuf Ali)
Innelleziyne ‘inde Rabbike la yestekbirune an ibadetiHI Indeed, those who are with your Rabb never show arrogance and refrain from servitude ve yusebbihuneHU ve leHU yescudun They continue their existence through Him tasbih and prostrate to Him.
If a man acts by his nature and meets with his essence, if he reunite with himself and not cover his conscience, if he listens to the voice of his soul, there’s one act that is left for him. Taking the feeling of love and the position of prostration.
We too humbly prostrate in front of Allah for His infinite mercy and sole existence. We too prostrate before him.
“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”.