Dear Qur’an friends, today we continue lesson with 85th verse of Araf chapter.
In our previous lesson we learnt about the prophets Noah and Salih and how they delivered the eternal knowledge to their communities. Also we saw their reactions to these prophets and by extension there we saw a message directed to our prophet Muhammad with these intentions.
Humanity flows by two lines. One flows the light and the other, dirt. One flows the truth and the other, false. These two lines have never changed since the beginning of humanity. This principle also exists in your era too, and for your community as well. So watch now and see how the stage was set before you, how these two lines constantly flows. And now a new stage, a new window is opened to deliver us the story of Prophet Shuaib.
85-) Ve ila Medyene ehahum Shu’ayba* kale ya kavmi’budullahe ma lekum min ilahin gayruHU, kad caetkum beyyinetun min Rabbikum feevful keyle vel miyzane ve la tebhasunNase eshyaehum ve la tufsidu fiyl Ardi ba’de islahiha* zalikum hayrun lekum in kuntum mu’miniyn;
And We sent (disclosed) their brother Shuayb to Madyan. (He said): “O my people, serve Allah; you do not have a deity besides Allah… Clear evidence has come to you from your Rabb… So fulfill the measure and weight properly… Do not deprive people of their due… Do not cause corruption on the earth after its reformation… This is better for you, if you are believers.” (A.Hulusi)
To the Madyan people We sent Shuaib, one of their own brethren: he said: “O my people! worship Allah. Ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if ye have Faith. (A.Yusuf Ali)
Ve ila Medyene ehahum Shu’ayba To the Madyan people We sent Shuaib, one of their own brethren
Madyan was a site which within the borders of Jordan today, the western region of Akabe Bay. An ancient city. Many historians like Josephius, Osebirus and Ptolemy mentioned it in their records. There are many historical references about this fallen community.
Also in Old Testament, even though it isn’t mentioned as a city there are sections regarding a community named Madyan. The lineage of this ancient community reaches back all the way to Midyan, Prophet Abrahams’ not very known son.
It’s quite possible that the grandchildren of Abraham built a civilization in this region and over time they fell into blasphemy as well as idol worshipping. And because of their deviation, our Rabb warned them via a prophet.
The prophet they were sent was the prophet Shuaib who we know as the father in law of Moses in Qur’an. The prophet who gave his daughter to Moses as bride was Shuaib. In ancient text he is also mentioned as Jihro or Yihro as well.
kale ya kavmi’budullahe ma lekum min ilahin gayruHU he said: “O my people! worship Allah. You have no other god but Him.
You remember that expression, right? Shuaib was telling the exact same thing as the previous prophets said and next prophets will say. Qur’an; by giving the expression to us over and over again with different mouths, from Noah, Hud, Lot, Salih and now Shuaib, it’s not about making a repetition. No, the real message is this. Nothings changed, the truth never changes. The eternal truth of humanity remains still.
Time might be different, the place might be different. People, names and prophets and books might be different but the truth is still the same. That’s Qur’ans point here. The rules of Allah, the unity, the justice and freedom they all exist even today.
kad caetkum beyyinetun min Rabbikum Prophet Shuaib continues here. Clear evidence has come to you from your Rabb… feevful keyle vel miyzan So fulfill the measure and weight properly… feevful keyle vel miyzan It’s like saying be just in all your endavours. Be just and protect this sense of justice.
From these verses, most translators and historians indicates that the greatest problem of this community was their fraudy nature. They were always trying to rob others, disregarding the justice. But diminishing this sensibility to just commerce seem inaccurate to me. I believe the reason of fulfill the measure and weight properly should also be taken as social interactions as well.
The injustice here shouldn’t be taken solely on commerce. Maybe the biggest injustice here is the insensibility of faith and mind. So prophet Shuaib’s call takes a meaningful turn here by this point of view. ma lekum min ilahin gayruHU you don’t have any other god. This is also a call for establishing a measure. Because the biggest injustice in measurement is giving Allah’s attributes to mere objects. Idoling simple things by assuming Allah’s names take a form in that thing.
How can a scale of mind can be more wrong than that? So measure thing rightfully, be just. Know Allah’s domain and respect that. Don’t break the laws of Allah and know yourselves as well so that you don’t transgress your boundries and become rebels. Weight the revelations in your minds scale and bu just about it. Also adjust your action accordingly.
What outcome might occur when you act differently on Allah’s scale, this is the real measurement. feevful keyle vel miyzan This little sentence really explains the whole picture. ve la tebhasunNase eshyaehum Do not deprive people of their due.
We can summarize all these with two words. Be just. Act with justice and balance in all your actions.
Prophets have constant and unchangable opinions on three subjects. Unity, justice and freedom. Prophethoods legacy rises up on these three basic principle. Here we read in this verse is on one of these principles because these three calls are not limited with time, space, name or a civilization, they are universal. Whether it’s Mecca, Median, Angola or anywhere else. These three subjects are beyond created values.
ve la tufsidu fiyl Ardi ba’de islahiha Do not cause corruption on the earth after its reformation. Prophet Shuaib continues here and saying, Don’t break the balance of earth after it is reformed.
These sentences complete one another. In the whole picture, if you lose the balance, if you lose the scale of life, you lose your path in your faith. After that your commerce actions surely follow the same corruption. If your mind scale cannot measure right, surely the scale you measure with your hands will lose its balance as well. It’s only natural. Scales of your hearts, then minds, then actions. So the end result is you break the balance of earth. This is the translation of this verse.
Allah creates everything in balance. So after it’s reformation, after everything reaches to a sensitive balance, don’t create extra weights in Allah’s scale in your hearts, don’t mix other values in Allah’s scale.
Don’t add or substract. Don’t overload the restrictions. If Allah let you do something, don’t add that to sin territory. You mess up the scale. That doesn’t make you a more-believer. Overloaded faith can only give heartache. The topic of this passage is wisdom and oppression. These are the concepts that are talked about here.
Wisdom. Use something in its original place. Oppresion. Force something out of its original place. So if you change something in Allah’s scale, this is called oppression hence the inbalance.
If you change something in Allah’s domain. You tyrannize three things.
1-The original position of it.
2-The thing that Allah put there.
3-The new place that you try to put that thing.
The end result comes all the way from there to social corruption.
zalikum hayrun lekum in kuntum mu’miniyn; This is better for you, if you are believers.
Mind you that I will make a totally different form of translation. If you trust Allah. I didn’t translate as “If you believe in Allah.” It’s only possible to fully trust Allah, by knowing that Allah knows and gives the best for you. The final level of faith is trust. You cannot trust something without having faith to that. So after saying, “O My Rabb, I trust that you know and give what’s good for me.” This is the journey of faith begins.
You cannot think well about someone who might say, “I believe but I don’t trust. It’s like trying to make an omelette without eggs. The name El-Mumin of Allah’s names Esma-ul Husna as we see in Hashr chapter makes us realize this fact. This name doesn’t about a teological faith but a moral, ethical one that based on trust. That’s why I choose to translate this section as the main subject is trust.
If you trust Allah, what for. Allah always wishes the best for you. So if you believe this fact, you obey Allah’s orders by letter. O Rabb, if you want this for me, that it’s your will. If you base your actions on this feeling of trust, you finally establish the healthy relations between Allah and human. Allah wished the best for me, because Allah loves me. This is trust and the base of faith for that matter.
86-) Ve la tak’udu Bi kulli siratin tu’idune ve tesuddune an sebiylillahi men amene Bihi ve tebguneha ‘iveca* vezkuru iz kuntum kaliylen fekesserekum venzuru keyfe kane akibetul mufsidiyn;
“Do not intercept the path of people by threatening and preventing the believers from the way of Allah and wanting them to go astray! Have a think, you were few, He made you many… Have a look and see the end of the corrupters!” (A.Hulusi)
“And squat not on every road, breathing threats, hindering from the path of Allah those who believe in Him, and seeking in it something crooked; But remember how ye were little, and He gave you increase. And see what was the end of those who did mischief. (A.Yusuf Ali)
Ve la tak’udu Bi kulli siratin Prophet Shuaib continues his speech here. A prophet among the best of humanity. He teaches us and informs us about the possible wrong routes of a society might fall into and how should one react on such occasions. Qur’an takes this speech and immortalizes it, giving it to us as a historical record. I don’t feel like reading a history book chapter though because if Qur’an finds it worthy to include then rest assured this will happen again in some point of humanity. That’s why we should heed this warning of prophet Shuaib with all our attentions.
Ve la tak’udu Bi kulli siratin “Do not intercept the path of people by threatening and tu’idune ve tesuddune an sebiylillahi men amene Bihi ve tebguneha ‘iveca preventing the believers from the way of Allah and wanting them to go astray!
Interception. Laying traps. It resembles another verse in this chapter, the verse 16. The content here is similar and yet the topic of the 16th verse satan himself. So here the people take the role of satan acting with the same intentions. One might easily say they accept satan as their inner personalities.
feBima agveyteniy.. was he saying. Since you throw me of the true path leak’udenne lehum siratakel mustekiym; I too shall sit on the true path to make others fall into the falsehood. Mind you that Satan sits on the true path. Not walking on it, just sitting on it. The reason of his position is the opposition. He’s there to tackle the other walkers. That’s why other people takes the duty of satan in those times and Prophet Shuaib was talking about them.
You might easily see these types of people in these times and in your societies. There are and will always be people similar to those who are mentioned here in this verse. There’s no need to go back further for them. Because the crime that prophet Shuaib talks about has been going on even today.
Good will come with bad until the Judgement Day. And since there’s faith, there’s always satan nearby to ensure the struggle keeps going. If this world is a test, if there will be a reckoning and accountability, there should be a struggle to keep people standing on one side. There should be two sides. The warning continues from here.
vezkuru iz kuntum kaliylen fekesserekum But remember how you were little, and He gave you increase. Just like in Old Testaments records, they were Madyan, one of Abraham’s children who rebelled against all that is evil and thrown out from his lands for that. You are the civilization from that people, Allah let you to build this society from that line so how can you forget that?
venzuru keyfe kane akibetul mufsidiyn; And see what was the end of those who did mischief. How is their end? Qur’an mentioned them one by one. The prophets Saliah, Noah, Lot and how their rebelled communities met their demises. And after telling us about them here’s the prophet Shuaib’s stories turn to mention.
Just like the previous communities were treated, you will be treated as such because you are bound with the same laws. But remember this fact well because if the corruption becomes the same, the end result will surely follow. The law cannot be broken because of you. A community rebels, first they are given many blessings and sustenance, they leads people to think they gain without the help and permission of Allah, they quickly turn their backs against Allah, secondly they begin to use these blessings poorly, since there’s no emotion of gratitude in society, this leads to moral corruption. Eventually since the blessings aren’t exactly infinite they begin to suffer by shortage because of all those vanity. The ethical values suffer more from that and society begins to rot. The last step comes from that point to total extinction. One day it’s there, and the next, gone.
87-) Ve in kane taifetun minkum amenu Billeziy ursiltu Bihi ve taifetun lem yu’minu fasbiru hatta yahkumAllahu beynena* ve HUve hayrul hakimiyn;
“And if among you there is a group who believes in the reality I have brought and a group who does not believe, then be patient until Allah judges between us… He is the best of judges.” (A.Hulusi)
“And if there is a party among you who believes in the Message with which I have been sent, and a party which does not believe, hold yourselves in patience until Allah doth decide between us: for He is the best to decide.” (A.Yusuf Ali)
Ve in kane taifetun minkum amenu Billeziy ursiltu Bihi ve taifetun lem yu’minu “And if there is a party among you who believes in the Message with which I have been sent, and a party which does not believe.
Prophet Shuaib invites us to think now. This verse addresses to both sides. There’s a group among you that don’t believe what I brought. fasbiru hatta yahkumAllahu beynena then be patient until Allah judges between us.
Patience here is used for two different meanings. Both literally and metaphorically. And since this verse that gives us the response of prophet Shuaib, are for both believers and heathens; believers should take the patience in literal form because of all the oppressions they had to endure and heathens were the ones to take it as the metaphorical form, a little with irony. It’s like saying, “Keep doing what you have done then, let’s see how far you can resist.”
ve HUve hayrul hakimiyn; He is the best of judges.
88-) Kalel meleulleziynestekberu min kavmihi lenuhricenneke ya Shu’aybu velleziyne amenu me’ake min karyetina ev lete’udunne fiy milletina* kale eve lev kunna karihiyn;
The leaders among the people (of Shuayb) who were arrogant said, “O Shuayb! Surely we will evict you and those who are with you from our city, or you must turn to the religion of our fathers”… (Shuayb said) “Even if we are unwilling?” (A.Hulusi)
The leaders, the arrogant party among his people, said: “O Shuaib! we shall certainly drive thee out of our city – (thee) and those who believe with thee; or else ye (thou and they) shall have to return to our religion.” He said: “What! even though we do detest (them)? (A.Yusuf Ali)
Kalel meleulleziynestekberu min kavmihi Now Prophet Shuaib finished his speech and the others are talking. Let’s see how they react. Kalel meleulleziynestekberu min kavmihi The leaders, the arrogant party among his people. Rich and elites might seem the just leaders of a society but in fact they always have been the disasterous gang of the community. They exist in every part of history because they are the ones who create the concept of tyranny. Tyrants always come from their ranks because this is their way of preserving their own power.
So they said lenuhricenneke ya Shu’aybuvelleziyne amenu me’ake min karyetina You see it now, right? This is the same pattern in the same incidents in history. Those who say the right thing always gets exiled. Qur’an gives us as the trick of history. They said; “O Shuaib! we shall certainly drive you out of our city – (you) and those who believe with you. ev lete’udunne fiy milletina or you must turn to the religion of our fathers.
fiy milletina Mind the use of Milletina word here. It oftenly used mistakenly. Qur’an uses the word millet differently from the general meaning. Our people, the thing is prophet Shuaib was already among their community but the elites were resisting him by saying;
Turn back to our belief system, you don’t have a choice. You have two options. Either we drive you and your followers out of city or you turn back to our belief system. So here the word millet is used as the belief system. A muslim says, “I’m from Abraham’s nation.” Why? Because all muslims follow the path of Abraham’s belief system. It means “I’m with those who believe like Abraham.” Don’t assume that millet here means the literal bloodline or ancestory. Only then w emay understaned the true meaning of this verse here.
So here we see a bat like attitude. We might deduce it from the response they gave to prophet Shuaib. Just because they are annoyed by the presense of light, they try to banish the sun. Madyan elites were in that state. They were annoyed by the presense of truth so they try to banish the light of revelations. Allah lights a candle of nur to illuminate the darkness but they were try to get rid of it immediately.
The way of falsehood has been tyranny and oppression against the truth. Indecency against morality, wickedness against virtue. The path of Hakk is clear and open, saying “I’m telling the truth, listen to me. What I only do is trying to summon you to the truth. There’s no need for oppression even if it might be on your benefit. But you always use oppression agains my behalf. Not only you are guilty on one occasion you are guilty a thousand more.” This is the way of falsehood, exile them, kill them, destroy them before telling the truth. This has been the case through the history.
Why doesn’t Hakk need oppression. Because the truth by essense is stronger than anything else. It’s power comes from the Hakk. But falsehood always have other means of power. It may come from money, weapons, positionsi leadership, bloodline or sheer manpower. But Hakk is always stronger than any of them. That’s why Ibn Mesut answered the question he recieved as,
– Vel cemaah what is cemaat?
– El cemaat ve alel Hakk, velev kane vahdek.
Cemaat is the one with the one, so be one if the one wants. Because Hakk is strong. It’s always the defender this faith side, whoever takes the role of offense it’s always the blesphemers.
kale eve lev kunna karihiyn; Prophet Shuaib answers them here to the tyrants. He said; “Even if we are unwilling?” What will you do when we resist your choices?
89-) Kadiftereyna alAllâhi keziben in udna fiy milletikum ba’de iz neccanAllahu minha* ve ma yekunu lena en ne’ude fiyha illa en yeshaAllahu Rabbuna* vesi’a Rabbuna kulle shey’in ilma* alAllahi tevekkelna* Rabbeneftah beynena ve beyne kavmina Bil Hakki ve ente hayrul fatihiyn;
“We would surely have invented a lie against Allah if we turned to your ancestral religion after Allah has saved us from that baseless religious view… It is not possible for us to turn to it! Unless our Rabb, Allah so wills… Our Rabb has encompassed all things with His knowledge… We have placed our trust in Allah (we believe the Name Wakil in our essence will fulfill its function) Our Rabb, join us and our people upon the Truth… You are the best conqueror!” (A.Hulusi)
“We should indeed forge a lie against Allah, if we returned to your religion after Allah hath rescued us therefrom; nor could we by any manner of means return thereto unless it be as in the will of Allah, Our Lord. Our Lord comprehend all things in His knowledge. In Allah is our trust. Our Lord! decide Thou between us and our people in truth, for Thou art the best to decide.” (A.Yusuf Ali)
Kadiftereyna alAllahi keziben in udna fiy milletikum ba’de iz neccanAllahu minh Allahu ekber, look what a great response from the prophet, again addressing to common sense. While his adversaries were coming at him like rabid dogs, he was still trying to be reasonable, trying to evaluate things saying; “We would surely have invented a lie against Allah if we turned to your ancestral religion” This is the only concern of prophet and what a great concern that is.
He was only worried about lying to Allah. He said, “I might offend Allah” You already offended him by your mistakes and now you invite me to do the same mistakes. Do you really have the right to do that?
This is interesting though. He might say, Allah might smite me then, how am I protect myself from Allah’s wrath. There are similar expressions in other occasions somewhere else but not here. He said; “We would surely have invented a lie against Allah” As in he think about Allah’s blessings beofre himself, this is important.
This is the mindstate of “Being concerned (fena) in Allah.” As in before his thoughts and actions he conciders the response of Allah on that matter. Allah’s perspective is at utmost imporance here.
ve ma yekunu lena en ne’ude fiyha illa en yeshaAllahu Rabbuna It is not possible for us to turn to it! Unless our Rabb, Allah so wills… He takes Allah as the sole chooser and only scale. Saying, “Our return is impossible unless Allah wants us for that.” What’s the deeper meaning of this.
I submit to Allah. This is not abour my personal choices or I don’t hold a grudge against you. I don’t have sympaty or the opposite to your so called gods. This isn’t about personal preferences or special treatments. Allah chose me for that, if he would have chosen otherwise I might gladly do that either. I surrender myself to Allah’s choice. That’s why don’t assume that I do all these because of my enjoyment.
This is important. A moral choice always comes from positive interests. Being ethical is for our own good. This might also brings this deduction. If a person is ethical because of his interests lies within, he might turns back and never walks that path again if his interests are finished there. But if a person is ethical and adjuct his interests accordingly, as in Allah’s choices, then a situation happens to force him to act unethically, he cannot do that. In fact no one can persuade him to do otherwise. This is important for Allah and this is the main concept of faith.
vesi’a Rabbuna kulle shey’in ilma Our Rabb has encompassed all things with His knowledge. alAllahi tevekkelna We have placed our trust in Allah. Yes, yes, yes. This is the important part. If you ask us, if you wonder how can we be so confident without checking our heights, ranks, or positions and then rebel against your gods, the answer is clear. We trust Allah. We learnt that trusting Allah is the greatest trust of all and we showed faith. You cannot comprehend that, your mind can only process the lust for power, you only bow before power, not Hakk. If you realize the power of Hakk, you wouldn’t be so hesitant to trust your might.
That’s why we trust Allah, so what do you trust. This is been questioned here. Realize where your trust lies. And then the speech turns and the last thing a prophet, a hakk citizen, a invitor can do was done.
Rabbeneftah beynena ve beyne kavmina Bil Hakki ve ente hayrul fatihiyn; Our Rabb he says, opening his hands. This is the last refuge of an invitor, seeking sanctuary in Allah by praying. Because there’s nothing left to do.
The praying though is not to seek vengance or wrath of Allah for that lost community, no, the crying is to enlarge the gap between that people and the real truth. Actually the most accurate translation here would be like this. “Open the way of Hakk between us and our community.”
Open the way of Hakk between us and our community. Because you are the best of the conquerors. This is the last wish of a prophet. A prophets heart can only react as much. How can a normal person react to all those threats. What is the base of this reaction though, what is the key word of this praying?
Conquering. The conquering of heart. Allah with the name of El Fettah (The Conqueror) Open their hearts. I reached my limit of my power but I’m unable to reunite them with faith. The job is yours from now on. Open their hearts with the name of Fettah.
For example in one hadith we read in Lazuri’s Fitih-ul Kul; our prophet said this. Countries are taken by war but Madina was conquered (by Allah).”
Interesting. We thoughts Istanbul was conquered but in fact it was taken by was. But Madina was conquered. Without raising a sword, throwing an arrow. We had no idea that Madina was taken with conquering their hearts. Did our prophet opened war to take the city? No, there was only the act of Hejira. But in fact that was the act of conquer. The conquer of hearts. Hearts were opened to Islam that day, and we learnt this with the first verses in Fetih Chapter.
90-) Ve kalel meleulleziyne keferu min kavmihi leinitteba’tum Shu’ayben innekum izen lehasirun;
The leaders among his people who denied the knowledge of the reality said, “If you follow Shuayb, you will surely be among the losers.” (A.Hulusi)
The leaders, the unbelievers among his people, said: “If ye follow Shuaib, be sure then ye are ruined!” (A.Yusuf Ali)
Ve kalel meleulleziyne keferu min kavmihi The leaders, the unbelievers among his people The gang of their own interests “Mele” they were the ones we saw as the leaders of that community. The factory that produce all the tyranny and oppression. They threatened the prophet Shuaib’s followers again by saying; leinitteba’tum Shu’ayben innekum izen lehasirun “If you follow Shuaib, be sure then ye are ruined!”
91-) Feehazethumurrecfetu feasbehu fiy darihim casimiyn;
So the severe quake seized them… They were left fallen upon their knees in their homes. (A.Hulusi)
But the earthquake took them unawares, and they lay prostrate in their homes before the morning! (A.Yusuf Ali)
Feehazethumurrecfetu feasbehu fiy darihim casimiyn Those were the last opinions of them. A prophet asks from Allah to open the path of faith for them, open their hearts to pure belief. But despite this wish, their last words were threats again. So what would be the Allah’s reaction to them? What reaction should be adequate in the name of Cebbar and Kahhar Allah for such disgression? This is the result of those who resisted on denial.
So the severe quake seized them… Racfe, can also be translated as volcanic activity.They were left fallen upon their knees in their homes.
Yes, Allah’s response didn’t come by the form of words this time, it arrived by the form of action. Like a huge slap. You were in such a deep hibernation, a mild slap wouldn’t be enough to awake you. In order to wake you, you should tremble in such hard way, a strong and loud tremble. Those who live through a quake know this very well. That’s why it’s called racfe.
Erracfe means quake which the word racfe is derived from it. But Mujahid and some other first translators took this word as a great and loud activity. This translation is based on other records that were get from that region. When we took both to the table we might realize that this was a volcanic quake. If we take a trip today to the lands where once the community of Madian had lived we may still see the volcanic rocks resides in its geological map. Arabs call it harre. Even today there are several volcanic hills in that area. Those who travel to Jordan might easily observe them. Let’s continue.
92-) Elleziyne kezzebu Shu’ayben keen lem yagnev fiyha* elleziyne kezzebu Shu’ayben kanu humul hasiriyn;
Those who denied Shuayb were (perished) as though they had never resided there… Those who denied Shuayb became the losers. (A.Hulusi)
The men who reject Shuaib became as if they had never been in the homes where they had flourished: the men who rejected Shuaib – it was they who were ruined! (A.Yusuf Ali)
Elleziyne kezzebu Shu’ayben The men who reject Shuaib keen lem yagnev fiyha came as if they had never been. I want to make a translation similar to Qur’an’s original text if I may here. They were slandering Shuaib, telling them lies and then they became lies. Moving on. elleziyne kezzebu Shu’ayben Those who denied Shuayb kanu humul hasiriyn were (perished) as though they had never resided there.
Just like Judgemenet Day. This is all like a rehearsal, dear friends. Every disaster is a rehearsal. The true nature of things as well as people are seen with their true faces during the disaster. People are unmasked at those times.
The masks of blasphemy are also off. Even the most rotted blasphemers turn to Allah at the very last second, saying Allah without noticing. Because this is the stage of Judgement Day and blasphemy is like a synthetic paint, when it is peeled off the natural colors are shown.
Personal disasters are also like that. All deaths in our lives, all illnesses and poverties… All these are parts of the big judgement day in personal sense.
93-) Fetevella anhum ve kale ya kavmi lekad eblagtukum risalati Rabbiy ve nesahtu lekum* fekeyfe asa ala kavmin kafiriyn;
(Upon this, Shuayb) turned away from them and said, “O my people! Indeed, I had conveyed the message of my Rabb to you… I had advised you… But how can I grieve for people who deny the knowledge of the reality?” (A.Hulusi)
So Shuaib left them, saying: “O my people! I did indeed convey to you the Messages for which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe!” (A.Yusuf Ali)
Fetevella anhum ve kale ya kavmi lekad eblagtukum risalati Rabbiy ve nesahtu lekum So Shuaib left them, saying
At this scene I sincerely wonder about the prophets inner feelings. Shuaib left them turned back to see that ruined, ended civilization, destroyed merely in seconds. A country, dead to the last member. And a prophet. Think about the prophets feelings who prayed until the very last second and now leaving them at this end and talked to them.
Yes, ve kale’ “I”. Because that’s the only way to translate this part since there wasn’t anyone around to hear them. “O My people, indeed, I had conveyed the message of my Rabb to you… I had advised you. fekeyfe asa ala kavmin kafiriyn; But how can I grieve for people who deny the knowledge?”
I think this was the case of overwhelming feelings. “What shall I do for you, feel for you? Happiness or sadness. “Shall I feel sorry because you went down this way, you were destroyed in seconds like you never existed, how an entire civilization was wiped out with all their legacies. Or should I feel joy because after all the things you had done to me I finally free from the shackles of responsibility of you.”
94-) Ve ma erselna fiy karyetin min Nebiyyin illa ehazna ehleha Bil be’sai veddarrai leallehum yeddarra’un;
And to whichever community We have revealed a Nabi We have surely seized its people with hardship and ailment (to rid them of their egocentricity) so they might turn (to their essential reality) with sincerity and humbleness. (A.Hulusi)
Whenever We sent a prophet to a town, We took up its people in suffering and adversity, in order that they might call in humility. (A.Yusuf Ali)
Ve ma erselna fiy karyetin min Nebiyyin illa ehazna ehleha Bil be’sai veddarrai leallehum yeddarra’un Whenever We sent a prophet to a town, We took up its people in suffering and adversity, in order that they might call in humility. Qur’an informs us about one of the laws of history. A community that was about to receive a prophet; they were surely be tested with hardship and suffering following by prosperity. These verses follow one another, reminding us about the eternal law.
95-) Summe beddelna mekanes seyyietil hasenete hatta afev ve kalu kad messe abaened darrau ves serrau feahaznahum bagteten ve hum la yesh’urun;
Then We exchanged their hardship with good… When they reached comfort (of possessions and offspring) and prospered, they said, “Our fathers were also touched by hardship and ease (so there is no lesson in this for us).” So We seized them suddenly before they knew it! (A.Hulusi)
Then We changed their suffering into prosperity, until they grew and multiplied, and began to say: “Our fathers (too) were touched by suffering and affluence” … Behold! We called them to account of a sudden, while they realized not (their peril). (A.Yusuf Ali)
Summe beddelna mekanes seyyietil hasenete Then We changed their suffering into prosperity, hatta afev ve kalu kad messe abaened darrau ves serrau until they grew and multiplied, and began to say: “Our fathers (too) were touched by suffering and affluence” At first glance it’s a bit blurry. But if we think it through it’s rather obvious.
Allah has no business here. (Haa Sha!) Both suffering and prosperity are laws of nature. “Our ancestors were also touched by suffering. And they also had days they felt joy too. This is a rule of time, there’s no higher power here.” This thought of godlessness is a product of ongoing time. As in not only they deny Allah altogether they put their faith to some coincidence deity they create in their minds.
This is what they do. A challenge of mind that resist to give Allah the ropes of time. They think that existence is unbound from Allah. Both sorrow and joy. This is the logic of blasphemy.
feahaznahum bagteten ve hum la yesh’urun; So We seized them suddenly before they knew it! Qur’an points out the basic perspective of things here. As you notice these last two verses are not examples from historical events. It only informs us that what kind of basic thoughts, what form of lifestyle and what sort of Allah-free phylosopy those civilizations have created before they have been destroyed.
96-) Velev enne ehlel kura amenu vettekav le fetahna aleyhim berakatin mines Semai vel Ardi ve lakin kezzebu feehaznahum Bi ma kanu yeksibun;
If the people of those cities had believed and protected themselves, We would surely have opened blessings upon them from the heaven and the earth… But they denied! So We seized them with what they earned with their deeds! (A.Hulusi)
If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (All kinds of) blessings from heaven and earth; but they rejected (the truth), and We brought them to book for their misdeeds. (A.Yusuf Ali)
Velev enne ehlel kura amenu vettekav If the people of those cities had believed and protected themselves. If they had trusted Allah and acted with responsibility. Allah always wills the good for us and if only they realized it and acted accordingly le fetahna aleyhim berakatin mines Semai vel Ardi We would surely have opened blessings upon them from the heaven and the earth…
As you notice dear Qur’an friends, here is a reference to the invisible link between humans behaviour and natures behaviour. Notice from Qur’an to those who say that there’s no connection. This verse holds an example. Real celestial design is in the 99th verse. Here is just a reference to that point.
ve lakin kezzebu feehaznahum Bi ma kanu yeksibun; But they denied! So We seized them with what they earned with their deeds!
97-) Efeemine ehlul kura en ye’tiyehum be’suna beyaten ve hum naimun;
Did the people of those cities feel secure from Our wrath coming to them one night while they were asleep? (A.Hulusi)
Did the people of the towns feel secure against the coming of Our wrath by night while they were asleep? (A.Yusuf Ali)
Efeemine ehlul kura en ye’tiyehum be’suna beyaten ve hum naimun Did the people of those cities feel secure from Our wrath coming to them one night while they were asleep?
So tell me to whom this message meant to be sent? To some ancient civilization who was buried in history or to us who shall take precaution from these words. Who can feel secure from Allah’s wrath and its coming to them one night while they are sleeping? Qur’an asks us this question.
These 97th and 98th verses lessons, as well as the 4th verse at the beginning of this chapter. 4th verse was a preview of these these ones. 97 and 98 are the explanation of this warning.
98-) Eve emine ehlul kura en ye’tiyehum be’suna duhan ve hum yel’abun;
Or did the people of those cities feel secure from Our wrath coming to them in the morning while they were at play? (A.Hulusi)
Or else did they feel secure against its coming in broad daylight while they played about (care-free)? (A.Yusuf Ali)
Eve emine ehlul kura en ye’tiyehum be’suna duhan ve hum yel’abun Or did the people of those cities feel secure from Our wrath coming to them in the morning while they were at play?
99-) Efeeminu mekrAllah* fela ye’menu mekrAllahi illel kavmul hasirun;
(Or) were they secure from the plan of Allah (that Allah will make them live the consequences of their deeds without them even realizing, and hence, thinking there is no consequence, they will continue to engage in their activities and sink further in failure)! None can feel secure from the plan of Allah but the people who are in loss. (A.Hulusi)
Did they then feel secure against Allah’s devising – but no one can feel secure from the Plan of Allah, except those (doomed) to ruin! (A.Yusuf Ali)
Efeeminu mekrAllah* Did they then feel secure against Allah’s devising fela ye’menu mekrAllahi illel kavmul hasirun; but no one can feel secure from the Plan of Allah, except those (doomed) to ruin! No one can, no one should.
Here it is asked that they were feeling secure against Allah’s devising and the answer comes with the similar form. Only a lost and doomed civilization might assume that they are secure from Allah’s sensitive and well-organized design.
Seeking security against Allah, this idea doesn’t even occur to satans mind. Even satan hasn’t seached for a security against Allah. No he only asked for permission from the same Allah that he rebelled against.
100-) Eve lem yehdi lilleziyne yerisunel Arda min ba’di ehliha en lev neshau esabnahum Bi zunubihim* ve natbe’u ala kulubihim fehum la yesme’un;
Have they, the inheritors of those who were destroyed, have (still) not realized the truth that if We will We could afflict them with calamities and lock their hearts (consciousness) so they will not be able to perceive! (A.Hulusi)
To those who inherit the earth in succession to its (previous) possessors, is it not a guiding, (lesson) that, if We so willed, We could punish them (too) for their sins, and seal up their hearts so that they could not hear? (A.Yusuf Ali)
Eve lem yehdi lilleziyne yerisunel Arda min ba’di ehliha en To those who inherit the earth in succession to its previous possessors, is it not a guiding lesson. Another law with historical socialism. It is valid for all civilizations, all countries and all communities. What is this law?
lev neshau esabnahum Bi zunubihim if We so willed, We could punish them too for their sins. The keyword here is Bi zunubihim. For their sins. As in they get what they did for themselves. We don’t do anything, they get what they deserved for their own actions. Yes, …ve lakin kânu enfusehum yazlimun; Rum/9 Those who oppress are only oppress themselves. We are not the tyrants. This is the message here.
ve natbe’u ala kulubihim fehum la yesme’un; and seal up their hearts so that they could not hear? The answer to the question of “How can a heart be sealed?” lies within the keyword “Bi zunubihim.” Here’s how.
ve natbe’u, this part will arrive again later on because 101st verse ends with a similar expression. yatbe’ullahu ala kulubil kafiriyn; Here’s how Allah seal the hearts of deniers. And we see the sentence with this idea. ve natbe’u ala kulubihim fehum la yesme’un; and seal up their hearts so that they could not hear?
Tabaa yetbeu, netbau, etbau..! This isn’t just a simple similarity, it’s the same nature. Yetbau, in literal meaning it’s “One with the nature.” Tabi’a. Natural character. When we take this meaning by the verse it takes the meaning of “Allah makes the act of blasphemy as a feature of character. So if you ask the question of how, here’s the answer. Allah makes blasphemy as a natural part of their identity. They become one with the blasphemy. It’s as simple as that.
101-) Tilkel kura nekussu aleyke min enbaiha* ve lekad caethum Rusuluhum Bil beyyinat* fema kanu li yu’minu Bi ma kezzebu min kabl* kezalike yatbe’ullahu ala kulubil kafiriyn;
So We successively relate to you the news of the dwellers of those places… Indeed, the Rasuls had surely come as clear proofs… (But) they did not believe (in light of the letter B) in what they previously denied (religion)… Thus Allah seals the hearts (locks the consciousness) of those who deny the knowledge of the reality. (A.Hulusi)
Such were the towns whose story We (thus) relate unto thee: There came indeed to them their messengers with clear (Signs): But they would not believe what they had rejected before. Thus doth Allah seal up the hearts of those who reject faith. (A.Yusuf Ali)
Tilkel kura nekussu aleyke min enbaiha* So We successively relate to you the news of the dwellers of those places. ve lekad caethum Rusuluhum Bil beyyinat* fema kanu li yu’minu Bi ma kezzebu min kabl There came indeed to them their messengers with clear Signs: But they would not believe what they had rejected before.
An interesting attitude. Once they had denied it, they never showed a sign of faith. They insist on denial, insist on superstitions. They didn’t show faith to Allah but stayed loyal to their own promises .They broke the promise that they gave to Allah but they never broket he promises they made to satan. So once the lie was set, it was there forever.
Results are the choices of men. So this verse gives us the proof of that. As in, “I didn’t swayed them, they fell from the path with their own doings. I didn’t damned you or cursed you, you did all by yourselves.” That’s that.
kezalike yatbe’ullahu ala kulubil kafiriyn Thus doth Allah seal up the hearts of those who reject faith. I recently translated this sentence so I move on to the next verse.
102-) Ve ma vecedna liekserihim min ahd* ve in vecedna ekserehum lefasikiyn;
And We did not find most of them devoted to their promise… We found the majority of them disobedient to the Truth. (A.Hulusi)
Most of them We found not men (true) to their covenant: but most of them We found rebellious and disobedient. (A.Yusuf Ali)
Ve ma vecedna liekserihim min ahd And We did not find most of them devoted to their promise. Here it is. They weren’t staying loyal to their promise of nature. ve in vecedna ekserehum lefasikiyn We found the majority of them disobedient to the Truth. They internalized the deviation. They took blasphemy and made it a part of their character. This is the message here. They broket he bond of nature and altered their pure characters.
The contract mentioned here sure has to be the bond of nature. Faith is just a going over, it’s not the main contract. The main contract is the covenant with inner nature. Because a man cannot blaspheme without betraying his own inner pure nature first. Every blasphemious act is a betrayal a man made to himself. And insisting on denial has the same meaning here with insisting on denying his own existence.
103-) Summe beasna min ba’dihim Musa Bi ayatina ila fir’avne ve meleihi fezalemu Bi ha* fenzur keyfe kane akibetul mufsidiyn;
Then, after them, We disclosed Moses with Our proofs (manifestations of Names) to the Pharaoh and the leaders around him… But they did wrong (by not heeding the signs)… Look and see the end of the corrupters! (A.Hulusi)
Then after them We sent Moses with Our Signs to Pharaoh and his chiefs, but they wrongfully rejected them: So see what was the end of those who made mischief. (A.Yusuf Ali)
Summe beasna min ba’dihim Musa Bi ayatina ila fir’avne ve meleihi
Qur’an brought the speech to a whole new situation. To Express the fact that history has indeed flown from two different beds and this never changes, now the example is given from the incident of Moses and the sons of Israel. It is said; then after them We sent Moses with Our Signs to Pharaoh and his chiefs,
A small but very impactful point, this one is. This incident of Moses has given in 7 different chapters in Qur’an. But here only a small portion of the struggle between Moses and his brother against pharaoh. So why did these verses arrived in Mecca? Both Moses and Muhammad’s Mecca. Remember this verse did indeed send down in Mecca. This piece of incident describes us the opposition of Moses and the battle of faith in pharaohs country though. The beyond, the exodus from Egypt hasn’t been given here. From this we understand the fact that;
“O Mohammad, your Mecca isn’t just your ground. Every prophet has his own Mecca and every prophet encountered similar things that you endure. Allah supported all of them in their Mecca. Just like the incident given here to all of you.”
fezalemu Bi ha but they wrongfully rejected them. Here I choose the translation as rejection only. Because oppression leads to total dislocation, in this case, exodus. fenzur keyfe kane akibetul mufsidiyn So see what was the end of those who made mischief.
104-) Ve kale Musa ya fir’avnü inniy Resulün min Rabbil alemiyn;
Moses said, “O Pharaoh! Indeed, I am a Rasul from the Rabb of the worlds.” (A.Hulusi)
Moses said: “O Pharaoh! I am a messenger from the Lord of the Worlds,- (A.Yusuf Ali)
Ve kale Musa ya fir’avnü inniy Resulün min Rabbil alemiyn; Moses said: “O Pharaoh! I am a messenger from the Lord of the Worlds,
105-) Hakiykun ala en la ekule alAllahi illel Hakk* kad ci’tukum Bi beyyinetin min Rabbikum feersil me’iye beniy israiyl;
“I am truly obligated to not speak about Allah except what is based on the Truth… I have indeed come to you as a clear sign from your Rabb… So, send the Children of Israel with me!” (A.Hulusi)
One for whom it is right to say nothing but truth about Allah. Now have I come unto you (people), from your Lord, with a clear (Sign): So let the Children of Israel depart along with me.” (A.Yusuf Ali)
Hakiykun ala en la ekule alAllahi illel Hakk I am truly obligated to not speak about Allah except what is based on the Truth. Why the message started with Hakiykun as it means “speak nothing but the truth.” In order to understand the message here we should always remember that Moses was a prince that grew in the palace.
kad ci’tukum Bi beyyinetin min Rabbikum I have indeed come to you as a clear sign from your Rabb feersil me’iye beniy israiyl So let the Children of Israel depart along with me. This is the offer. This is one of the purposes of Moses arrival. Sons of Israel who were on the right path back then, they were the muslim sons of Israel. But they were oppressed back then, assimilated in a heathen Egyption society and were used as slaves.
Those believing people were trying to find a way out from this civilization and asking, praying for a chosen prophet to help them escape from the leadership of a heathen society.
106-) Kale in kunte ci’te Bi ayetin fe’ti Bi ha in kunte mines sadikiyn;
(The Pharaoh said): “If you have come with a miracle, then bring it forth, if you are true to your word!” (A.Hulusi)
(Pharaoh) said: “If indeed thou hast come with a Sign, show it forth,- if thou tellest the truth.” (A.Yusuf Ali)
Kale in kunte ci’te Bi ayetin fe’ti Bi ha in kunte mines sadikiyn Of course another mission of Prophet Moses was to invite the leaders of that society to faith at the same time. So Pharaoh said; “If you have come with a miracle, then bring it forth, if you are true to your word.”
107-) Feelka asahu feiza hiye su’banun mubiyn;
(Upon this) Moses released his staff, and suddenly the staff appeared as a serpent! (A.Hulusi)
Then (Moses) threw his rod, and behold! it was a serpent, plain (for all to see)! (A.Yusuf Ali)
Feelka asahu feiza hiye su’banun mubiyn Upon this Moses released his staff, and suddenly the staff appeared as a serpent!
108-) Ve neze’a yedehu feiza hiye beydau linnaziriyn;
And (Moses) drew out his hand, and suddenly (his hand) appeared as a bright white light! (A.Hulusi)
And he drew out his hand, and behold! it was white to all beholders! (A.Yusuf Ali)
Ve neze’a yedehu And he drew out his hand, feiza hiye beydau linnaziriyn and behold! it was white to all beholders!
This miracle of hand or yed-i Beyza Miracle; by some rationalist rabbis some translations became corrupted as they say, it was like the hand of a leper man. White. But it was indeed a miraculous glow, bright white light.
109-) Kalel meleu min kavmi fir’avne inne haza lesahirun ‘aliym;
The eminent ones (priests) among the people of Pharaoh said, “Indeed, this is a learned magician”… (A.Hulusi)
Said the Chiefs of the people of Pharaoh: “This is indeed a sorcerer well- versed. (A.Yusuf Ali)
Kalel meleu min kavmi fir’avne inne haza lesahirun ‘aliym; This gang appeared again, like always. The band of their own interest surrounding the administration, the elites. Said the Chiefs of the people of Pharaoh: “This is indeed a sorcerer well- versed. Because they cannot look from their hearts, only from their pockets. A deniers perspective can look at the most splendid miracles and see only a mere illusion, you see.
110-) Yuriydu en yuhricekum min Ardikum* fema za te’murun;
“He wants to expel you from your land (status)”… (The Pharaoh asked) “What do you advise?” (A.Hulusi)
“His plan is to get you out of your land: then what is it ye counsel?” (A.Yusuf Ali)
Yuriydu en yuhricekum min Ardikum “He wants to expel you from your land (status)” They were saying or implying that Moses was threating him with his throne. It’s typical, they cannot say their own positions and interests were in danger, surely they were trying to scare the leader fema za te’murun this sentence is taken seperately with the precious one. According to Taberi, it belonged to the pharaoh. Zemahsheri didn’t even argue about this, he accepted this fact from the start. I too accept this form of translation and say, this sentence did indeed come from pharaoh himself, saying; “So what do you advise?” He asked their opinions here.
111-) Kalu ercih ve ehahu ve ersil fiyl medaini hashiriyn;
They said, “Restrain him and his brother… Send heralds to the cities.” (A.Hulusi)
They said: “Keep him and his brother in suspense (for a while); and send to the cities men to collect-(A.Yusuf Ali)
Kalu They said ercih ve ehahu “Restrain him and his brother. ve ersil fiyl medaini hashiriyn Send heralds to the cities.”
112-) Ye’tuke Bi kulli sahirin ‘aliym;
“Let them bring to you every learned magician.” (A.Hulusi)
“And bring up to thee all (our) sorcerers well-versed.” (A.Yusuf Ali)
Ye’tuke Bi kulli sahirin ‘aliym “Let them bring to you every learned magician.” This was their advise.
113-) Ve caes seharetu fir’avne kalu inne lena leecren in kunna nahnul galibiyn;
And the magicians came to Pharaoh… They said, “If we prevail, there will indeed be a prize for us, will there not?” (A.Hulusi)
So there came the sorcerers to Pharaoh: They said, “of course we shall have a (suitable) reward if we win!” (A.Yusuf Ali)
Ve caes seharetu fir’avne kalu And the magicians came to Pharaoh inne lena leecren in kunna nahnul galibiyn They said, “of course we shall have a suitable reward if we win!” As in, you ask for our knowledge and expertise, you have to pay for it.
All were following their own interests. This here is a sharp nuance. Oh Qur’an readers you notice how everyones agenda is pointed. You all see where everyones trying to get. You see Moses purpose and you see the sorcerers motivations. And between them you see what was pharaohs motive of course.
114-) Kale ne’am ve innekum le minel mukarrebiyn;
(The Pharaoh said) “Yes”… “Indeed, you are going to be of the close ones to me.” (A.Hulusi)
He said: “Yea, (and more),- for ye shall in that case be (raised to posts) nearest (to my person).” (A.Yusuf Ali)
Kale ne’am The Pharaoh said “Yes”… “Indeed, ve innekum le minel mukarrebiyn you are going to be of the close ones to me.
115-) Kalu ya Musa imma en tulkiye ve imma en nekune nahnul mulkiyn;
(The magicians said) “O Moses… First you throw, then we will throw.” (A.Hulusi)
They said: “O Moses! wilt thou throw (first), or shall we have the (first) throw?” (A.Yusuf Ali)
Kalu ya Musa imma en tulkiye ve imma en nekune nahnul mulkiyn; They said: “O Moses! Will you throw first, or shall we have the first throw?”
116-) Kale elku* felemma elkav seharu a’yunen Nasi vesterhebuhum ve cau Bi sihrin aziym;
(Moses said) “You throw”… When they (the magicians) threw, they bewitched the eyes of the people and struck terror into them! They performed a great magic. (A.Hulusi)
Said Moses: “Throw ye (first).” So when they threw, they bewitched the eyes of the people, and struck terror into them: for they showed a great (feat of) magic. (A.Yusuf Ali)
Kale elku Moses said “You throw” felemma elkav seharu a’yunen Nasi vesterhebuhum ve cau Bi sihrin aziym When they threw, they bewitched the eyes of the people and struck terror into them! They performed a great magic. Their performances were scary and deceptive hence the result of an illusion.
Illusion is a tool based magic practice that depends on slight of hands and deception of eyes. But Qur’an doesn’t see a difference between magic and this, we see it in the 102nd verse of Baqarah chapter. Magic is about using extraordinary powers to influence other people so in that sense the illusion although using different methods has the same result. So it’s safe to assume that Qur’an takes both forms of deception based actions as magic.
The reason is clear. Qur’an doesn’t see the difference of methods but the sameness of the intentions nature and the after effect on people. So if a persons mental state is startled, bewitched or even tricked, Qur’an takes the act as magic. This is important, I care about this differences.
117-) Ve evhayna ila Musa en elki asak* feiza hiye telkafu ma ye’fikun;
And We inspired to Moses, “Throw your staff”… And alas, it devoured their make-believe falsehood! (A.Hulusi)
We revealed to Moses: “Throw (now) thy rod” :and behold! it swallows up all the falsehoods which they fake! (A.Yusuf Ali)
Ve evhayna ila Musa en elki asak* And We inspired to Moses, “Throw your staff” feiza hiye telkafu ma ye’fikun; And alas, it devoured their make-believe falsehood! The word Ye’fikun is about fake methods and techniques. Ifk, slander, tricks and illusions both came from this word root.
118-) Feveka’al Hakku ve betale ma kanu ya’melun;
Thus the Truth was established and what they were doing was abolished. (A.Hulusi)
Thus truth was confirmed, and all that they did was made of no effect. (A.Yusuf Ali)
Feveka’al Hakku ve betale ma kanu ya’melun Thus truth was confirmed, and all that they did was made of no effect.
119-) Fegulibu hunalike venkalebu sagiriyn;
They were overcome… They were debased! (A.Hulusi)
So they were vanquished there and then, and turned about humiliated. (A.Yusuf Ali)
Fegulibu hunalike venkalebu sagiriyn So they were vanquished there and then, and turned about humiliated. But this event wasn’t about the defeat of humiliations as we are about to see right now. It was a huge revolution happened back then, one of the biggest faith revolution. A movement that nothing like the French revolution or 1917 Bolshevic movement. A revolution without sheding any blood.
120-) Ve ulkiyes seharetu sacidiyn;
The magicians fell down as though in prostration! (A.Hulusi)
But the sorcerers fell down prostrate in adoration. (A.Yusuf Ali)
Ve ulkiyes seharetu sacidiyn The magicians fell down as though in prostration!
121-) Kalu amenna Bi Rabbil alemiyn;
They said, “We have believed in the Rabb of the worlds…” (A.Hulusi)
Saying: “We believe in the Lord of the Worlds,- (A.Yusuf Ali)
Kalu amenna Bi Rabbil alemiyn Saying: “We believe in the Lord of the Worlds. This is the revolution of heart.
122-) Rabbi Musa ve Harun;
“The Rabb of Moses and Aaron!” (A.Hulusi)
“The Lord of Moses and Aaron.” (A.Yusuf Ali)
Rabbi Musa ve Harun “The Rabb of Moses and Aaron!” A faith that is pure, without condition, without negotiation. A submission to Hakk and the naturally the oppression and tyranny of blasphemy is very very close.
123-) Kale fir’avnu amentum Bihi kable en azene lekum* inne haza le mekrun mekertumuhu fiyl mediyneti li tuhricu minha ehleha* fesevfe ta’lemun;
Pharaoh said, “Have you believed in Him without my permission? Surely this is a plot, which you devised and conspired, to drive the people out of the city… But you will soon see (the punishment)” (A.Hulusi)
Said Pharaoh: “Believe ye in Him before I give you permission? Surely this is a trick which ye have planned in the city to drive out its people: but soon shall ye know (the consequences). (A.Yusuf Ali)
Kale fir’avnu amentum Bihi kable en azene lekum Pharaoh said, “Have you believed in Him without my permission?” Look at this attitude. Permitted faith. You should get permission from him to show your beliefs. You should ask him how much you might believe.
A recurring attitude for all pharaohs in all ages.
Even today, if you are a good believer, you are called fundamentalist immediately. Over believer, bigot. Because you show faith more than their average capacity. Because you didn’t get permission from them to be a better muslim.
Just like pharaoh had done back done. Believe you in Him before I give you permission. inne haza le mekrun mekertumuhu Surely this is a plot, which you devised and conspired, fiyl mediyneti li tuhricu minha ehleha to drive the people out of the city..
There might be other translations for this section. I choose to translate the sentence with “my city.” expression. This is on me.
Surely this is a trick which yolu have planned in my city to drive out its people. fesevfe ta’lemun But you will soon see the punishment. And here comes the threat. And let’s see with what.
124-) Le ukatti’anne eydiyekum ve erculekum min hilafin summe le usallibennekum ecme’iyn;
“I will indeed cut your hands and feet on alternate sides and then crucify you all.” (A.Hulusi)
“Be sure I will cut off your hands and your feet on apposite sides, and I will crucify you all.” (A.Yusuf Ali)
Le ukatti’anne eydiyekum ve erculekum min hilafin Because of your treachery- Min hilafin- I didn’t translate this part as cutting limbs on opposide sides. Because it’s not necesserily be translated like that. There are historical stories on that situation. Min hilafin, because of your betrayal, your oppositions. Because you crossed me, you rebelled. So I shall cut of your hands and feet following with…
summe le usallibennekum ecme’iyn and then crucify you all. If they will be crucifixed there’s no point in cutting their limbs in opposite sides. This is the response, the threat you get when you oppose the blasphemy.
125-) Kalu inna ila Rabbina munkalibun;
(The magicians who had believed said) “Indeed, we will return to our Rabb.” (A.Hulusi)
They said: “For us, We are but sent back unto our Lord: (A.Yusuf Ali)
Kalu They said. Yes this is the important part, this is the revolution of faith right here. They could have just said by looking at Moses, “O Moses, let’s see your talents, you can make your staff a snake, you can make your hand glow like a sun. So show us your talents and rescue us from the hands of this blasphemer.” Or they might say something like that. “Moses we will believe all right but let’s negotiate. Can you protect us from tyranny or your Rabb really capable of doing so?” No, they didn’t do any of that. There was one thing in front of their eyes, one goal. The blessing of Allah. Faith, faith without negotiation. Just like Abraham that was about to thrown into the fire. Their faiths were real. And this was their response to the threats they got.
inna ila Rabbina munkalibun For us, We are but sent back unto our Lord. You might kill us, that doesn’t matter. We are destined to reunite with our Lord anyway.
126-) Ve ma tenkimu minna illa en amenna Bi ayati Rabbina lemma caetna* Rabbena efrig aleyna sabren ve teveffena muslimiyn;
“You are avenging us because we believed in the existence of our Rabb in His miracles (manifestations of His Names)… Our Rabb, give us the strength to persevere and let us die as those who have submitted to You.” (A.Hulusi)
“But thou dost wreak thy vengeance on us simply because we believed in the Signs of our Lord when they reached us! Our Lord! pour out on us patience and constancy, and take our souls unto Thee as Muslims (who bow to Thy Will)!” (A.Yusuf Ali)
Ve ma tenkimu minna illa en amenna Bi ayati Rabbina lemma caetna You are avenging us because we believed in the existence of our Rabb in His miracles. You are trying to execute us just because of that.
Rabbena efrig aleyna and they turned their backs to pharaoh, these were their last words. “Our Rabb, give us the strength to persevere and let us die as those who have submitted to You.” There’s no negotiation. They didn’t say, “Our Lord, protect us like you protect Moses, save us from the hands of this one.” Because in their minds salvation was something else entirely. In their mind salvation meant only one this Allah’s blessing and that was what they asked, “Give us the strength to endure (what’s about to come.”
Good heralds be upon to all who don’t negotiate in their faiths and believe sincerely. Hope that the blessings of Allah be upon you.
“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”.