Dear friends, today we continue our lesson with 101st verse of Chapter Al-Maida.
101-) Ya eyyuhelleziyne amenu la tes’elu an eshyae in tubde lekum tesu’kum* ve in tes’elu anha hiyne yunezzelul Kur’anu tubde lekum* afAllahu anha* vAllahu Gafurun Haliym;
O believers… Do not ask questions about things that you find unpleasant, when explained to you! If you ask such things while the Quran is being revealed, they will be explained to you! Allah has forgiven them… Allah is the Ghafur, the Halim. (A.Hulusi)
O ye who believe! Ask not questions about things which, if made plain to you, may cause you trouble. But if ye ask about things when the Quran is being revealed, they will be made plain to you, Allah will forgive those: for Allah is Oft- forgiving, Most Forbearing. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers la tes’elu an eshyae in tubde lekum tesu’kum Do not ask questions about things that you find unpleasant, when explained to you!
As you remember in our previous lesson the passage we had studied was about some kinds of rules regarding what we eat and drink according to Qur’ans perspective of life. It wasn’t about details, restrictions or small orders but giving the muslims the perspective of Qur’an on that to help them distinguish the good from the bad and halal from the sin, healthy from the filthy.The problem of humans stance in front of Allah as well as his stance for anything material comes as a situation of faith all the time. It is constantly reminded that good and bad, halal and sin, beautiful and ugly determinations should be set by Allah in humans life and this is the real submission to Allah in that matter.
If a believer wants to prove his faith, he should accept that the standards of good and bad are set by Allah, were set by Allah in fact from the beginning. Actually this is a type of perspective only given to believers. How do you percieve life, how do you understand it, what is the scale of good and bad in your life and what is the true feeling on your judgements? Who sets the good and bad in your life? Halal and sin, beautiful and ugly, good and bad… Is that left to your personal desires and egos or you leave the authority of judgement to your Rabb altogether.
This perspective is set here and now this passage gives us a similar situation not far from the previous one. It’s this.
“O believers… Do not ask questions about things that you find unpleasant, when explained to you!”
This verse has a strong connection with the verse 99 we had studied. Back then it is said that prophets duty is only notification. It was. So in order to answer the question, what is the relation between these verses, I should give a couple of incidents regarding these situations. One of them is hacc (pilgrimage) situation.
After hacc order had sent down, Rasulallah notified people just with the words of 99th verse itself. Only notified though. Only gave the news of an order. But one among those people there that day stood up and asked a question.
– Efi kulli amin ya Resulallah.! Is it a must duty every year, O Rasulallah?
Rasulallah didn’t answer him since the question was unnecessary. According to him, he delivered the news and notified people. The order was given, the duty was fulfilled. This is the connection of 99th verse. But the owner of the question asked again.
Rasulallah again didn’t answer it, didn’t pay attention. But when the third time comes the question he answered like this.
“Unless I tell you anything else, don’t push it. More truly, don’t try meddlesomeness over a situation like this that can bring additional responsibilities.”
– Lev gultu neam levecebet. If I answered it with a yes, it would become vacip. I left it like that, so shoul you. Tribes before you had perished because of their similar doings like these.
Another variation of the same story, it is said, “If I said yes, it would become vacip, and when it does, you cannot afford it. After that you are forced to denial.” This is a historical example of mankind, how we put ourselves for some over-responsibilities and when we cannot fulfill them, how we choose the path of hypocracy in order to get rid of those responsibilities. Sons of Israel had done the same thing by Saturday restriction. They had asked for Saturday restriction.
They had asked for a day in week to do their worshipping duties only. But when it was given, they were the ones who broke it. They had asked for this to avoid work on Saturdays but when it became real, they couldn’t afford it after that they chose the path of trickery and cheating against Allah. They tried to bypass the restriction. They were casting their nets into the sea by friday night so that they didn’t do anything at Saturday. They were collecting their nets at Saturday midnight. By doing that they chose the path of cheating against Allah.
Back to previous deal about Hacc. “If I say yes, it would become vacip.” expression doesn’t show the ultimate authority of prophet. This authority only belongs to Allah as does Qur’an express in Nahl/44 ..li tubeyyine lin nasi ma nuzzile ileyhim. So that you notify them with the things brought down. This is about heralding. We should understand this situation inside this frame, otherwise it can be pulled to irrelevant situations.
Here it is said that you shouldn’t ask about the things that can push you to difficult spots if they are explained. There’s a reason of arrival for this verse. A record but not the only one. There are several others but all have the same direction and same style. It’s this.
One day Rasulallah arrived at mosque, upset. Very angry in fact for a reason. He sat and said;
“Whatever you ask, I will answer.”
It was a tense moment. One stood up, a guy named Abu Huzafe.
“Who is my father?” he asked. This was a personal question because people were talking badly with him for his father.
Then someone else stood up. The situation was getting electrified. Rasulallah was getting more and more angry when he should be more calm. After a while Omar stood up on his knees and said this.
“I swear to Allah that is Rabb to us all. We are grateful of Qur’an to be our book and Muhammad to be our prophet.” This reaction really calmed Rasulallah.
Because of this happening, there were some answers that Rasulallah had given, right answers but not particularly likable by owners of questions. There were many people who asked that day and didn’t like the answers. For that this verse brought down, it is said.
There might be reasons for that time but we shouldn’t forget that these verses are beyond time and space. So the message for us should be like this. Don’t play or twitch the orders and restrictions that Allah brought to you, don’t try to bring extra responsibilities. Don’t try to expand the borders of restrictions. Don’t put more orders, you cannot handle all these. There are grounds which Allah give you as manuevering land, grounds that are quiet, without explanation. So don’t deny yourselves from that empty and neutral grounds by putting extra lines to restrictions. This is the message of this verse.
ve in tes’elu anha hiyne yunezzelul Kur’anu tubde lekum If you ask such things while the Quran is being revealed, they will be explained to you! This sentence is not about constructing, it’s a warning sentence. If you ask questions that may put you to difficult spots, Qur’an gives them to you. And when Qur’an explains, it becomes the territory of new responsibilities. This won’t bode well for you. Because Allah wants the convenience for you.
Here I give you another verses translation. Allah doesn’t want hardship for you. Allah wants you at ease. (Al-Baqarah/185) But you want challenge by force. Moving on.
afAllahu anha (if it’s not told) Allah gives permission to you. That responsibility won’t be yours anymore. Or about that thing, Allah don’t have any expectation from you. So if it’s not told, then Allah chooses to be silent about that, so you should too.
Actually this verse gives a revelation education to first community it arrived to. It’s like this. While these universal revelations are arriving, you may ask some questions for your own curiosity or leanancy, they might come easy to you but because of your questions Allah might bring some more responsibilites by universal messages. You should remember though, this message is not just for you, it’s for all humanity and any possible hardships of future generations might be your doings.
You might handle the answers of your own questions, but there might be some others that cannot handle the responsibilities you caused. Willingly or unwillingly you might cause that peoples doom. There’s a subtle education here. A great revelations learning for the first community.
vAllahu Gafurun Haliym; All of Allah’s names come with a connection between people and Allah. All names of Allah in Qur’an have some connection with people in some way. Allah is Gafur And Halim. You should have this mercy. The sign of these names can and should reflect you your actions and behaviours. Allah is oftenly forgiving and most merciful. Allah is not harsh and cruel.
There’s no single word for Halim in any language. Most definite translation is the word itself, Halim. It represents soft nature, gentleness, affection, mercy and blessin. That’s why one with the name Halim avoid upsetting people, avoid pulling them into any hardships. In this verse the last sentence is a warning for that matter. Since Allah is Halim and try to avoid adding extra responsibilities to people by remaining silent, why do you try to push it? Why do you force yourselves and other to extra lengths with your questions when the ideal was already given to you?
You shouldn’t dwell on that matter, you shouldn’t restrict yourselves and widen the area of forbidden and you shouldn’t try to handle more responsibilities.
102-) Kad seeleha kavmun min kablikum summe asbehu Biha kafiriyn;
A community before you asked such questions and then (unable to digest the answers) they became of the deniers. (A.Hulusi)
Some people before you did ask such questions, and on that account lost their faith. (A.Yusuf Ali)
Kad seeleha kavmun min kablikum A community before you asked such questions summe asbehu Biha kafiriyn, and on that account lost their faith.
There won’t be any historical examples here since they were given through Baqarah and Alu Imran chapters. Many examples were checked about sons of Israels journey of becoming Jewminded. I also mentioned Saturday Restriction which was an example taken directly from Qur’an itself.
That’s why Qur’an delivers this first experience is humanities history to first community and says this. “It’s constant by experience in humanity. Those who came before you tried to handle these extra liabilities. They pushed it, they demanded it, but in the end they couldn’t manage. They finally gave up.
As you remember at this point, I translated another similar verse a while ago. By my translation I delivered this hadith. “Unless you get tired, Allah won’t. Unless you gave up, Allah won’t.” This is a warning of our prophet. There were people came to Rasulallah with their decision of things like; we will go to a mountain, we will give up our families, we will pull ourselves from earth, we will focus on worshipping and fasting day and night. We won’t eat meat and we will deny many sorts of tastes and pleasures to ourselves. We will live an agonizing life.” This is the response of Rasulallah to these people.
“Am I not a good example to you. Yet I eat and I fast. I’m with my family and I too worship.”
As in I live a balanced life. I give everyones rights. My neighbours, my community, my family even my ego have rights over me just like Allah has right over me. So if you don’t watch for their rights, you begin to break the balance in your life and ignoring others rights over you. That’s why “Unless you get tired, Allah won’t. Unless you gave up, Allah won’t.” said to them.
By that warnings lines, this verse is like an elegant brush stroke, a deep current and this warning surfaces frequently through the verses and passages. It represents Allah’s mercy over people, how Allah show compassion over too many people at the same time. Following verse also continues this subject.
summe asbehu Biha kafiriyn; was the last sentence of 102nd verse. That’s why they became of the deniers. They too asked questions and tried to widen their responsibilities but in the end they couldn’t manage them.
This sentence can be taken by a different meaning, an alternative translation. summe asbehu Biha kafiriyn; if we take the word “kafiriyn” in literal form, it leads to another conclusion. Firstly they ask questions and because of that they have extra responsibilities and liabilities. But then they try to cover the real responsibilities because of that. They take it to the next level and try to bury the entire responsibilities. This is the alternate translation.
103-) Ma ce’alellahu min behiyratin ve la saibetin ve la vasiyletin ve la hamin, ve lakinnelleziyne keferu yefterune alellahil kezib* ve ekseruhum la ya’kilun;
Allah has not appointed (sacrifices known as) bahirah, sai’bah or wasilah or ham (these are fabricated traditions of some people). But those who deny the knowledge of the reality are inventing falsehood about Allah! Most of them do not use their reason! (A.Hulusi)
It was not Allah who instituted (superstitions like those of) a slit-ear she- camel, or a she-camel let loose for free pasture, or idol sacrifices for twin-births in animals, or stallion-camels freed from work: It is the disbelievers who invent a lie against Allah. but most of them lack wisdom. (A.Yusuf Ali)
Ma ce’alellahu min behiyratin ve la saibetin ve la vasiyletin ve la hamin Allah has not appointed (sacrifices known as) bahirah, sai’bah or wasilah or ham; these are fabricated traditions of some people.
There are some names here. Bahiyra, saibe, vasiyle, ham. Many things have said about these but never a consensus has made. For they have multiple meanings. I should try to advance on the path of general meanings for this one.
In era of ignorance, when a camel gave birth fifth times and the fifth was a make, they were calling it bahire and let it go. They didn’t touch them or milked them, they were like sacred camels, just like hindu cows. This was a superstitious immunity and sacrecy and to identify them as sacred they were cutting their ears.
There were other similar practices like a person who save himself from a tight situation, he was letting a camel of his go free. That camel also took that position of immunity, untouchable, unusable, uncutable and unedible. This was the process of secrecy on that matter.
Vasile was the name of adjusting the sacred position of a sheep, similar process. If a sheep gave birth to a male and female sheeps at the same time, they were degrading to a position of never been used as sacricifial purposes .This wasn’t a freedom type of situation but a simple superstition. Since the ideology of female type was on low perspective that time, even the female of a species was been looked as flawed. It was a bad perspective in advance for all things female. So if a male births with a female at the same time, they were losing their high profie and became worthless since he shared the birth with a female. It’s the logic of, “This sheep gave birth to a girl, so her boy won’t be worthy too.”
Qur’an targets the underlying logic behind this feeling. This feeling is nothing but superstition. A persons actions on giving something a sacred value or the opposite a cursed position. Even the practice may differ, the logic is the same. But naming a thing cursed or sacred, it’s forbidden to do so. This is superstition, a leech draining the faith. That’s why Unity mentality of Islam is highly sensitive over this subject.
Next one is Ham, concept is like this. If a male camels offspring can give 10 infants birth, they gain sacred positions. Just like the cows of India, the practices of Budists; it can no longer be touched, rode, cut or eaten. Curiously enough this practice harms people as well, these so called sacred camels.
Think about it, you have an army of sacred camels. They don’t help you in any way. They should be used to fulfill their creations purpose. Because their purpose is to be helpful for humanity. This is their mission, their function. But these kinds of sacrecy or cursed mentality force them to abando their mission. The mission and purpose of a thing is longer exist for them.
At this point balance is broken. These seyid sacred camels enter a field and do whatever they want. They enter other peoples fields, eat whatever they like and noone can touch them. This is the odd part. They are untouchable and because of their sacred position, the creatures that exist to help humanity become the very thing that harm them.
This is tyranny of a sort. So if we study the situation at its basics, all the concepts that Allah put are there to ensure justice. Them concepts of justice and wisdom. They are inseperable. So if one comes up with a practice to derail Allah’s orders, it becomes the part of tyranny.
So from this specific frame, these four names, bahiyra, saibe, vasiyle and ham. They may have different meanings. But individually it doesn’t matter. Their literal meanings also come with figurative forms so it gets unnecessarily complicated. But in general perspective it has this meaning.
1-Giving sacred positions to things that Allah hasn’t.
2-Carrying superstitious beliefs.Giving adjectives to a thing, that Allah hasn’t given.
3-Not using a material for its rightful purpose.
These things come after another. That’s why when I translated this section I chose to make a quick explanation with quotation marks. “By using these names, blessing or cursing animals and restricting them from been used by humans.” Three distinct wrongs under one big false. Only Allah may give blessing to a material, creation. Allah is Kuddus, Bless-Giver. So giving anything a sacrecy to a thing Allah haven’t is literally overstepping.
If a thing stays where Allah puts it there, it’s wisdom. So using a creation by means that they are created for is from wisdom. Replacing it is a tyrany. This defines that form of tyrany.
Beyond that, there’s a broken unity for it. By it’s background, it reflects another corruption. Corruption of faith. Misconception of humans have the authority of defining a creatures position. This is important, it defines what I’m telling. People may think they have power over a material or creation to a degree. But the real authority belongs to Allah. True and false, right and wrong, beautiful and ugly, Hakk and superstition, good and bad. Absolute lines between them are set by Allah. If you try to call a thing bad even Allah hasn’t called it, it means you see that you are the sole authority over that material.
So what then, what happens if I see, I feel that way. That brings anarcy of course. Everyone begins to create their holy path. They create immunity from all things and shift the materials nature. So it leads to a point where the absolute measure of truth shifts, becomes relative. All rules, all restrictions and rights become relative, there are sins and goods for everyone and in the end the destruction becomes inevitable. Because it’s not just about the nature of a thing, it’s about peoples desires, egos and instincts, the stance is egocentric in this scenario.
You deplete in the end, and when you do new gods emerge. You lead to a path of new holynesses. This is how shirk borns and raises and how the idea of faith division takes control. The severed nature of a truth is no longer defines that truth.
ve lakinnelleziyne keferu yefterune alellahil kezib It is the disbelievers who invent a lie against Allah.
What did the previous sentence say? Ma ce’alellahu min behiyratin.. ila ahir. It was this. Allah hadn’t put them. These hadn’t been put by Allah. There orders weren’t Allah’s. Allah hadn’t ordered them. These are the meanings if we translate Ce’ale properly. So what are these then? These are the slanders of people against Allah based on their own egos and desires, personal gains and pleasures.
Funny thing is, people who were giving sacrecy to a thing were the same people who bury their own children out of fear of hunger. This is just an example how a single wrong can lead to many wrong things in different areas. It’s the same people. Refusing to eat a camel that is created to serve him, but accepting to bury his own children, own daughters in order to prevent hunger. This is not my thesis. Qur’an says it in Isra/31. ..hashyete imlak Don’t kill your children for your fears of hunger.
So at this point, it’s easy to see that what you do and Allah’s order are connected. The system that Allah has put is an integrated one. A perfect cosmos. So in any point if you interfere the system with a false touch and derail it, you can immediately begin to see the bad reactions. The consequences reach you rather quickly. Back then, people were blessing a regular animal for no reason and committing unspeakable crimes like burying people alive at the same time. Haven’t we seen similar practices these days?
Hunger is universal. This is one of the definitions of capitalisms centers. One of the main definitions of capitalism. Hunger is universal. By their perspective it’s the truth but for us it is the opposite. Sustenance is universal. Every person born comes with his designated sustenance. But someone comes and steals them. For us, “rizk” is the thing universal. Earth has plenty of sustenances indeed. But some people follow the path of usurping so many other people die because of hunger and malnutrition.
Like we said, for capitalism, hunger is universal. And when this is the case in front of them, some people begin to store foor in order to prevent their own hunger. Foods that have been stored in western countries may suffice to feel the entire population of earth for at least a century. Just in Netherlands, stored dairy products, milk, meat and such can feed the people of Africa, the entire continent which lose 95 million people to famine and hunger in a year. According to a research they can be well fed for a decade if this happen.
There’s that. A mistake you made at some point comes to life as mistrust to Allah, playing over paradigmas, redefining Allah’s definitions and leads to an end of destructing mankind.
Moving on; ve ekseruhum la ya’kilun; most of them don’t use their heads. You see, it didn’t try to close the idea by referencing Allah. As in, “Allah commands it like this and you shall not question it.”, no it’s not like that here.
Thoughts we listed above, if you use your heads you realize they are bad for you. We are not offered a dogma here. We aren’t ordered to believe without question. On the contrary, we are asked to question. Judge yourselves. Qur’an never invites people to unconditional faith. It says, “Use your heads, that leads you to faith.”
This part of the verse references that interfering the nature of a thing leads to bad consequences in the end and it adds this part too. ve ekseruhum la ya’kilun; most of them don’t use their heads. They keep doing that because they cannot use their heads.
So why this accusation here, why does Qur’an says that they cannot use their heads. Because if you give sacrecy to a simple thing, you change your relations with it. Your feelings are the connections between you and your enviroment. By doing that act, you manipulated your feelings and disrupt the nature between you and that thing. This leads to the path of all phobias.
You will eventually begin to develop phobias. What you call sacred will be the center of your fears. You will begin to fear or stay away from that thing, unnatural fears, even hallucinations in some cases. You will become neurotic. But in reality it all begins what you did at first step, you broket he nature of that thing and your fears come from your actions of designs. Once the meaning sets over a thing, you begin to believe what you made.
104-) Ve iza kiyle lehum te’alev ila ma enzelAllahu ve iler Rasuli kalu hasbuna ma vecedna aleyhi abaena* evelev kane abauhum la ya’lemune shey’en ve la yehtedun;
When they are told, “Come to what Allah has revealed and to the Rasul,” they say, “Sufficient for us is what we have acquired from our fathers”… Is that so even if their fathers knew nothing, nor were they guided to the realization of their essential reality? (A.Hulusi)
When it is said to them: “Come to what Allah hath revealed; come to the Messenger.”: They say: “Enough for us are the ways we found our fathers following.” What! even though their fathers were void of knowledge and guidance? (A.Yusuf Ali)
Ve iza kiyle lehum te’alev ila ma enzelAllahu ve iler Rasuli When they are told, “Come to what Allah has revealed and to the Rasul,” kalu hasbuna ma vecedna aleyhi abaena they say, “Sufficient for us is what we have acquired from our fathers.
And now Qur’an takes attention to a wrong much deeper than the previous one, in fact it’s the underlying cause of previous behaviour problem and distorted perspective. When they are told, “Come to what Allah has revealed and to the Rasul,” they say, “Sufficient for us is what we have acquired from our fathers.”
Why does Qur’an criticise such a thing? Actually Qur’an puts Allah’s religion totally against ancestoral religions. Ancestors’ beliefs to one side, Allah’s religion is to another. The message here is this. Don’t put “before” at the center ot truth, put “trustful” there. It’a about taking the old beliefs, previous practices for your beliefs. One shouldn’t be valuable because it’s old. It’s not worthy just because it came before. It’s not about fathers or any ancestors. If you say, “My father believed like that, so it should be the truth then.” Then you put your fathers and ancestors as your measure of truth.
The distortion of behaviour patterns that Qur’an criticises is this. Giving the authority of truth to those before, not those who are loyal. Butting respect to others before loyalty to the truth. That’s why community of today struggles between tho fakes, Immitation of ancestors and immitation of west.
Some try to immitate western society which destroy this communities future altogether. But some who say that they resist this abominal lifestyle but unintentionally destroys this communities future in the name of immitating their own fathers. They all lead to the same end.
So the real loyalty shouldn’t be about being loyal to everything that come from ancestors. It’s only about the core of ancestors family; core not the ashes. You cannot carry the ashes of ancestors oven to yours and hope to do something with that. But if you carry the core from there… There’s hot coal there, fire. We should carry that and only that. Because carrying the ashes of a depleted fire to your house cannot give you anything. What hope do you gain from that? Or those ashes of a practice originated from your ancestors oven can really give them a sacred, holy stature?
Is there a difference in basis with beduans of ignorance age who let camels loose and set them holy by cutting their ears? Qur’an criticises this, the exact ideology of Cabala of sons of Israel who became Jewminded. Cabala means tradition in literary. That’s why the most fundamental reference of this jewish tradition is this. “Im kabala ne kaba” if it’s not tradition, we deny, if it is tradition, we accept.” This is the core concept of sons of Israel who were muslims once but became jews later. Im kabala ne kaba; if it’s not tradition, we don’t touch it. Bur Qur’an says this in return.
evelev kane abauhum la ya’lemune shey’en ve la yehtedun; what if their fathers knew nothing, nor were they without guidance? Qur’an accept transferring from past to a degree. There might be cores in ancestors ovents. If it’s a core, it all right. But what if there’s nothing left there. That’s why Qur’an also gives us interesting examples among numerous prophets.. It’s meaningful of those stories we read in Qur’an about those prophets.
Prophet Abraham’s father was heathen and yet his son became prophet. Noah’s father had chosen a path of blaspemy and in the end his son also chose that path. Prophet Lut had a lineage of prophethood from his father but his daughters and his wife were idolworshippers. Asiyyah, wife of Pharaoh, godmother of Moses and mother of Ramses II. It’s a fine and holy example of a person who rebel against all evil and shirk on earth. Asiyyah means rebellious woman and she rebelled against a pharaoh.
That’s why Qur’ans examples are not in vain. A sun like Muhammad and against him a bat like Abu Leheb as his uncle. It’s the ultimate reference that ancestory is not something to rely on or be proud of. Having the truth is something of a mans own work and effort. That’s why;
Ve en leyse lil Insani illa ma sea; Necm/39 People gain what they work for. As in every action has an equal reaction and people always reap what they sow. leha ma kesebet ve aleyha mektesebet.. Baqarah/286. All good things are in their favor and all bad against them.
..ve la teziru vaziretun vizra uhra.. Enam/164 Nobody can handle some others loads (responsibilities)
These are Qur’ans references. References for people who say that they will triumph by their own efforts, elevate because of their actions. Not with empty claims like “My father was a hodja, my grandfather was an imam or among my ancestors there were saints or holy men. It’s not about ancestory, this is not the real problem there. Just like a connection from father to son is out of question on this matter, the opposite also impossible. If a man wishes to succeed, he should do it with his own hands.
Tilke ummetun kad halet.. leha ma kesebet ve lekum ma kesebtum * ve la tus’elune amma kanu ya’melun. They were a community long gone. What you gain are yours and what they gained are theirs. (Baqarah/141) You won’t be hold responsible for the things they had done. And they won’t be either for your actions.
105-) Ya eyyuhelleziyne amenu aleykum enfusekum* la yadurrukum men dalle izehtedeytum* ilAllahi merciukum cemiy’an feyunebbiukum Bi ma kuntum ta’melun;
O believers… You are responsible for yourselves! So long as you are aware of your essential reality, a misguided person (one who is devoid of the knowledge of his essential Self) cannot harm you! To Allah you will all return… He will show you the product of the things you do! (A.Hulusi)
O ye who believe! Guard your own souls: If ye follow (right) guidance, no hurt can come to you from those who stray. the return of you all is to Allah; it is He that will inform you of all that ye do. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers… aleykum enfusekum You are responsible for yourselves!
By this context, it’s a reference that neither ancestors nor children are things to brag about. You are responsible only for yourselves. This verse shouldn’t be taken as a negative response to Emr-i bi’l Ma’ruf, nehy-i anil munker ordering good and preventing bad duty. This function of ordering good and preventing bad is a believers eternal duty, this verse isn’t about this. Instead, aleykum enfusekum you are responsible for yourselves, not for your fathers doings.
la yadurrukum men dalle izehtedeytum If you follow right guidance, no harm can come to you from those who stray. If you are on the right path, whether it’s your father, grandfather, your wife or such, they cannot harm you. Of course this is about direct relations. As in for communities, leadership and citizenship situations. You are responsible your personal stance, your personal position in front of Allah. This is the most important thing.
So start your healing by fixing your stance, social corruption shouldn’t be an excuse for you. You cannot say, “What could I do?” You cannot show communities warped situation as an excuse for your personal crooked stance. This message Qur’an wants to give here.
ilAllahi merciukum cemiy’an To Allah you will all return. You will return to Allah with those ancestors you brag about or criticise and there you will give your accounts personally. You will stand Allah’s domain at final test. If you try to use an excuse like “This was what we saw from our ancestors.”, that excuse won’t be valid and Allah will remind you that you should use your heads instead of using your ancestors as excuses for your doings. So you realize that these kinds of excuses won’t be used there, you better work on your healthy stances for the days you will face Allah.
feyunebbiukum Bi ma kuntum ta’melun; Allah will show you the product of the things you do then. What is the intention from showing here? You will be informed that your behaviours, your bad behaviours shouln’t be a reflection of your ancestors bad behaviours. It wasn’t a necessity, you had your willpowers and you had the choice of making things differently, unbound from what your ancestors had done. Allah will inform you what kinds of extra and original sins you created by immitating your ancestors sins and what kinds of beauties, goods and truths you would created by surpassing your ancestors.
106-) Ya eyyuhelleziyne amenu shehadetu beynikum iza hadare ehadekumul mevtu hiynel vasiyyetisnani zeva adlin minkum ev aharani min gayrikum in entum darebtum fiyl ardi feesabetkum musiybetulmevt* tahbisunehuma min ba’dis Salati feyuksimani Billahi inirtebtum la neshteriy Bihi semenen ve lev kane za kurba, ve la nektumu shehadetAllahi inna izen leminel asimiyn;
O believers… When death approaches one of you, two just witnesses should be present at the time of bequest… Or if you are traveling and death finds you, two witnesses are needed for you… If you have doubt (about their testimony), detain them after their prayer and let them swear by Allah, “We will not exchange our oath for any price, even if it should be a relative, and we will not conceal the testimony of Allah, for then we would be in fault.” (A.Hulusi)
O ye who believe! When death approaches any of you, (take) witnesses among yourselves when making bequests,- two just men of your own (brotherhood) or others from outside if ye are journeying through the earth, and the chance of death befalls you (thus). If ye doubt (their truth), detain them both after prayer, and let them both swear by Allah “We wish not in this for any worldly gain, even though the (beneficiary) be our near relation: We shall hide not the evidence before Allah. If we do, then behold! we shall be sinners!” (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers shehadetu beynikum iza hadare ehadekumul mevtu hiynel vasiyye When death approaches one of you, two just witnesses should be present at the time of bequest.
Another passage, different in topic yet not so unattached with previous one. In this passage there are some rules and orders regarding human deaths which are parts of our daily lives, security of possession, social justice and political perspective of them, hence the connection.
When death approaches one of you, two just witnesses should be present at the time of bequest. isnani zeva adlin minkum two just witnesses among you. The word “Minkum” here in general systematic of Qur’an gives us the meaning of true believers.
ev aharani min gayrikum in entum darebtum fiyl ardi feesabetkum musiybetulmevt Or if you are traveling and death finds you, two witnesses are needed for you. We should elaborate the expression tahbisunehuma min ba’dis Salati two witnesses you should have after salat and not from you. That’s why ev aharani min gayrikum and minkum in it creates an opposite meaning from Qur’ans systematic, it gives us the meaning of not-true believers. But the real clue here is travel and outsider means not from your usual believers. That’s why the whole message should be taken as this. If you are traveling and death finds you, two “unrelated” witnesses are needed for you so that you may create your will. This is about adding your possessions and legacies you your will.
What really describes here is delivering the will before death comes. That’s why this expression means a lot. If we look from a general perspective, in socially undeveloped societies, reading ratios are pretty low and this division of possessions situation can turn into unfair practices that create social scars or personal wounds. That’s why Qur’an chooses this method to root out these kinds of unfair situations.
Like I reminded an expression here, min ba’dis Salati. After praying, after salat. I have serious doubts about this salat really means daily praying. I also find accurate that all salat expressions in Qur’an should directly be translated to daily praying as well. I choose to translate this salat part just like I understand it like in chapter Hud of 87th verse where his community criticises his prophet Shuayb with, “Does your salat orders you to treat our idols like this and talk badly about them?” min ba’dis Salati. After inviting them, take two witnesses unrelated to you.
feyuksimani Billahi inirtebtum and let them swear by Allah, (for relieving you from your doubts) la neshteriy Bihi semenen ve lev kane za kurba, ve la nektumu shehadetAllahi “We will not exchange our oath for any price, even if it should be a relative, and we will not conceal the testimony of Allah,”
inna izen leminel asimiyn; If we do that, if we try to conceal Allah’s witnesses, Allah’s knowledge on this, if we try to conceal these facts we sure be among sinfuls. Make them swear like this.
Even for the sake of a relative, ve lev kane za kurba if you don’t deviate from the truth in the name of your father, surely you don’t go astray in the name of your relatives. By all accounts you should adjust your stance to make Allah’s right at the top of all things. Don’t try to diminish your sense of right in the name your instincts of blood like excuses of he’s my relative, my father, my uncle, my grandfather or so. Justice should be your only compass on situations like these. If you want justice to prevail you should be prepared to stand against your own relatives though.
Here Qur’an says an interesting thing. If it is needed to make justice prevail, you might summon witnesses about the situations, witnesses not from your beliefs. This is not a necessity but a license though. If the sitaution turns unjustical and only witnesses on truths sides are non-muslims you can summon them to be your witnesses. To core element here is not beliefs but justice.
107-) Fein usira ala ennehumestehakka ismen feaharani yakumani mekamehuma minelleziynestehakka aleyhimul evleyani feyuksimani Billahi leshehadetuna ehakku min shehadetihima ve ma’tedeyna* inna izen leminez zalimiyn;
But if it is found that these two were guilty of perjury in the past, let two others stand forth in their place and swear by Allah, “Indeed our testimony is truer than theirs for we have not transgressed, or we would have been of the wrongdoers.” (A.Hulusi)
But if it gets known that these two were guilty of the sin (of perjury), let two others stand forth in their places,- nearest in kin from among those who claim a lawful right: let them swear by Allah. “We affirm that our witness is truer than that of those two, and that we have not trespassed (beyond the truth): if we did, behold! we will be wrong-doers!” (A.Yusuf Ali)
Fein usira ala ennehumestehakka ismen But if it is found that these two were guilty of perjury in the past, feaharani yakumani mekamehuma minelleziynestehakka aleyhimul evleyani feyuksimani Billahi let two others stand forth in their places,- nearest in kin from among those who claim a lawful right: let them swear by Allah.
leshehadetuna ehakku min shehadetihima ve ma’tedeyna* “We affirm that our witness is truer than that of those two, and that we have not trespassed (beyond the truth): inna izen leminez zalimiyn; if we did, behold! we will be wrong-doers!”
Here the purpose of staying on the form of oath is this, an oath can only be made in the name of Allah. Because it’s only Allah who can give an oath a binding attribute.
In my previous translation, we had studied the natures of oaths and Allah’s position and binding attributes so I’m moving to the next verse now.
108-) Zalike edna en ye’tu Bshehadeti ala vechiha ev yehafu en turadde eymanun ba’de eymanihim* vettekullahe vesme’u* vAllahu la yehdil kavmel fasikiyn;
This makes it more likely that people will bear true witness upon His face (in the name of Allah) and bring a solution to their (perjurers’) fear that their testimony will be rejected after they bear witness… Protect yourselves from Allah and perceive! Allah does not guide people who are corrupt (in faith) to the reality! (A.Hulusi)
That is most suitable: that they may give the evidence in its true nature and shape, or else they would fear that other oaths would be taken after their oaths. But fear Allah, and listen (to His counsel): for Allah guideth not a rebellious people: (A.Yusuf Ali)
Zalike edna en ye’tu Bshehadeti ala vechiha That is most suitable: that they may give the evidence in its true nature and shape ev yehafu en turadde eymanun ba’de eymanihim or else they would fear that other oaths would be taken after their oaths. By making these oaths it’s not only helps the situation be solved but it also guarantees there won’t be any harm to witnesses prestiges. This is the reason why witnessing is such an important thing, it’s obvious. There were times where criminology wasn’t advanced, evidences might easily be tempered with, checking crimes wasn’t always easy and locating anyone is almost impossible since society lived a half nomad lifestyle, so by all these things justice weight was been shouldered by witnesses.
What should we learn from this then, why does Qur’an stay on this topic then? Qur’an values justice and order above all. It’s that simple. There are two centers in Qur’an about this fact. One is personal, the other is social. Human-Allah relations and human human relations. The center of human-Allah relation is unity, human-human relations is centered around justice.
vettekullahe vesme’u* vAllahu la yehdil kavmel fasikiyn; But fear Allah, and listen. For Allah don’t guide rebellious people.
109-) Yevme yecme’ullahur Rusule feyekulu ma za ucibtum* kalu la ilme lena* inneKE ENTE Allamul guyub;
When Allah gathers the Rasuls (he will ask them): “What was the response you received?” They will say, “We have no knowledge. Indeed, it is You who are the knower of the unknown.” (A.Hulusi)
On the day when Allah will gather the messengers together, and ask: “What was the response ye received (from men to your teaching)?” They will sa df2 y: “We have no knowledge: it is Thou Who knowest in full all that is hidden.” (A.Yusuf Ali)
Yevme yecme’ullahur Rusule feyekulu ma za ucibtum Qur’an takes attention to a celestial truth about all these. When Allah gathers the Rasuls and ask, “What was the response you received?” There are a few similar dialogues in Qur’an, following with conversations between prophets and their communities.
Felenes’elennelleziyne ursile ileyhim velenes’elennel murseliyn; Araf/6
Most certainly We will ask both those to whom a Rasul has been sent and the Rasuls. Did they do their tasks that we had sent them for? And we will ask them too about you. You did go, how did they treat you? We will ask both sides. Prophets are not unbound from interrogations here. They won’t be told to stay out of this. Just like they communities will be asked, “Did they do their duties to you?”, prophets too will be asked about their responses.
Now do you understand why prophets hairs grew white early. He asked his community about his deliverance.
– Ela hel bellagt “Have I delivered my task?”
“The community answered from the depths of their hearts. “Yes, O Rasulallah. You delivered.”
“Rasulallah raised his eyes to heavens and said; “Rabbena feshhed..! “My Rabb, be my witness. You can understand the weight of his task, his anxiety to fullfill it, and relief for his completion.
This situation is also true for scholars which are heirs of prophets on invitation department. They too will be asked how communities respond to their invites and their communities will be asked if they did indeed delivered their invites, did their duties.
Ve kaler Rasulu ya Rabbi inne kavmittehazu hazel Kur’ane mehcura; Furkan/30. This is how the prophet will respond according to Qur’an. “O Rabb, this is my community and my community did inne kavmittehazu hazel Kur’ane mehcura; leave Qur’an by itself. ittehazu hazel Kur’ane mehcura; abandon Qur’an and leave it somewhere else. This will be prophets complain to Allah according to Qur’an.
Also in another verse Yevme ned’u kulle unasin Bi imamihim.. Isra/71. When the judgement day comes, we will summon people by groups with their leaders up front. They will pass in front of us with their leaders. So shall we see who follow and who don’t. Who will they really follow. That’s why when Allah asks all prophets about what they receive as responses, this will be their answers.
kalu la ilme lena They will say, “We have no knowledge. inneKE ENTE Allamul guyub; Indeed, it is You who are the knower of the unknown.”
110-) Iz kalellahu ya ‘Iysebne Meryemezkur ni’metiy aleyke ve ala validetik* iz eyyedtuke Bi ruhil kudusi tukellimun Nase fiyl mehdi ve kehla* ve iz allemtukel Kitabe vel Hikmete vetTevrate vel’Inciyl* ve iz tahluku minet tiyni kehey’etit tayri Bi izniy fetenfuhu fiyha fe tekunu tayren Bi izniy ve tubriul ekmehe vel ebrasa Bi izniy* ve iz tuhricul mevta Bi izniy* ve iz kefeftu beniy israiyle anke iz ci’tehum Bil beyyinati fekalelleziyne keferu minhum in haza illa sihrun mubiyn;
Allah will say, “O Jesus, son of Mary! Remember my favor upon you and your mother… How I had vindicated you with the force of the Pure Spirit that had become manifest through your being… You spoke to people in the cradle and in maturity… I had taught you the Book, Wisdom, Torah and Gospel (I had disclosed this knowledge in your consciousness)… You designed from clay the form of a bird with my permission (B-iznihi) and breathed into it, then it became a bird with My permission (B-iznihi)! You healed the blind and the leper with My permission and brought the dead back to life with My permission… Remember that I restrained the Children of Israel from you! You came to them with obvious proofs, yet the deniers among them had said, “This is sheer magic!” (A.Hulusi)
Then will Allah say: “O Jesus the son of Mary! Recount My favor to thee and to thy mother. Behold! I strengthened thee with the Holy Spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Torah and the Gospel. And behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the Clear Signs, and the unbelievers among them said: ‘This is nothing but evident magic.'(A.Yusuf Ali)
Iz kalellahu Then will Allah say: ya ‘Iysebne Meryemezkur “O Jesus the son of Mary! ni’metiy aleyke ve ala validetik* Remember my favor upon you and your mother… iz eyyedtuke Bi ruhil kudusi How I had vindicated you with the force of the Holy Spirit.
tukellimun Nase fiyl mehdi ve kehla You spoke to people in the cradle and in maturity…
ve iz allemtukel Kitabe vel Hikmete vetTevrate vel’Inciyl* I had taught you the Book, Wisdom, Torah and Gospel. ve iz tahluku minet tiyni kehey’etit tayri Bi izniy You designed from clay the form of a bird with my permission fetenfuhu fiyha fe tekunu tayren Bi izniy and breathed into it, then it became a bird with My permission.
ve tubriul ekmehe vel ebrasa Bi izniy* You healed the blind and the leper with My permission ve iz tuhricul mevta Bi izniy and brought the dead back to life with My permission..
These are the miracles dedicated to prophet Jesus. In our previous lessons specifically the one we had studied Alu-Imran 49, 50 and 51, we gave further explanations. So I will skip that part for now.
It shouldn’t be forgotten that these miracles are the ones, the followers of Jesus believed him for. Qur’an gives them without making a comment. Just because Qur’an explains them to us, doesn’t mean Jesus had done it by himself. Here Qur’an takes the people who call themselves christians and explains the wrong parts, broken things in their beliefs and then begins to clear that are offensive to the ideology of unity. That’s why these miracles are dedicated to Jesus, there’s no harm in that.
ve iz kefeftu beniy israiyle anke iz ci’tehum Bil beyyinati Remember that I restrained the Children of Israel from you!
Allah reminds him the blessings given to him. And there’s a dialogue here. A conversation between Jesus and his Rabb, a reminder for us. But this reminder is not for them, it’s for the people who follow Jesus. As in, the person you follow isn’t related to shirq you created or mission you dedicated to him. That’s why you convert your loves to the man to evil deeds against him. You commit murder in the name of love. We will see what the message wants to say in a bit.
fekalelleziyne keferu minhum in haza illa sihrun mubiyn; You came to them with obvious proofs, yet the deniers among them had said, “This is sheer magic!”
111-) Ve iz evhaytu ilel Havariyyine en aminu Biy ve Bi Rasuliy* kalu amenna veshhed Bi ennena muslimun;
I revealed to the disciples, “Believe in Me and my Rasul (in light of the letter B)… They had said, “We have believed, bear witness that indeed we are Muslims.” (A.Hulusi)
“And behold! I inspired the Disciples to have faith in Me and Mine Messenger. They said, ‘We have faith, and do thou bear witness that we bow to Allah as Muslims’ “.(A.Yusuf Ali)
Ve iz evhaytu ilel Havariyyine en aminu Biy ve Bi Rasuliy* I revealed to the disciples, “Believe in Me and my Rasul kalu They said, amenna veshhed Bi ennena muslimun “We have believed, bear witness that indeed we are Muslims.”
I would like to make a quick reference here. In Alu Imran chapter, verses 51 and 52, what did Jesus say; ..men ensariy ilAllah Who will be my companions on this path to Allah. And they said; kalel Havariyyune.. Apostles (Havari); Havari means people who dress white. So those people in white said; nahnu ensarullah We are Allah’s helpers on this. veshhed Bi enna muslimun; This expression here bears a similarity with that. Be witness, we submit ourselves unconditionally. We are muslims now. Being a muslim isn’t something special for this community. All believers in history are called muslims. Because being a muslim is about making a statement, creating a perception and establishing a lifestyle, not being a member of a specific community. It’s a persons stance for Allah.
112-) Iz kalel havariyyune ya ‘Iysebne Meryeme hel yestetiy’u Rabbuke en yunezzile aleyna maideten mines Sema’* kalettekullahe in kuntum mu’miniyn;
The disciples had said, “O Jesus, son of Mary! Is your Rabb’s power sufficient enough to reveal for us a ma’idah? (literally ‘ma’idah’ means a table with food; metaphorically it references the knowledge of the reality and gnosis… In other words, they were questioning Jesus’ creational program, the specific configuration of Names comprising his essence, and whether it had such capacity.) Whereupon Jesus said, “Protect yourselves from Allah if you are true believers.” (A.Hulusi)
Behold! the Disciples, said: “O Jesus the son of Mary! can thy Lord send down to us a Table set (with viands) from heaven?” Said Jesus: “Fear Allah, if ye have faith!” (A.Yusuf Ali)
Iz kalel havariyyune ya ‘Iysebne Meryeme The disciples had said, “O Jesus, son of Mary! hel yestetiy’u Rabbuke en yunezzile aleyna maideten mines Sema’ Can your Lord send down to us a Table set from heaven?” The asked for a table with food (a maidah).
hel yestetiy’u Rabbuke expression here is a conflicted one for many scholars. Some translators who have dedicated doubts to apostles about Allah’s might translated this part as; “Can you Rabb has the power to do this?” taking the sentence in its literal form. But yestetiy’un here isn’t about power it’s about wish. Can your Rabb wishes to grant us this?” Granting them about food table in meaning.
But another reading also came at this point. From first community Caliph Ali, Mother Aisha, Ibn Abbas, Muaz Bin Cebel insisted on reading it with this different meaning. hel yestetiy’u Rabbek Can you ask this from your Rabb. This having power situation isn’t given to Allah but Jesus. As in “Do you have the authority, power to ask something like this from your Rabb?”
kalettekullahe in kuntum mu’miniyn; Whereupon Jesus said, “Protect yourselves from Allah if you are true believers.”
From this words, we understand that Allah sees this disrespectful. Allah doesn’t find it right. Apostles first wish didn’t seem to be granted by the looks of it. Although Qur’an keeps quiet about this particular wish, it becomes clear that 115th verse illuminates that this first wish from apostles hadn’t been granted.
113-) Kalu nuriydu en ne’kule minha ve tatmeinne kulubuna ve na’leme en kad sadaktena ve nekune aleyha mineshahidiyn;
They said, “We want to eat from it (apply that knowledge) so our hearts can be satisfied (attain certainty in regards to what you teach us) and so we know what you explain to us is the (absolute) reality and be witnesses to it.” (A.Hulusi)
They said: “We only wish to eat thereof and satisfy our hearts, and to know that thou hast indeed told us the truth; and that we ourselves may be witnesses to the miracle.” (A.Yusuf Ali)
Kalu They said nuriydu en ne’kule minha ve tatmeinne kulubuna ve na’leme en kad sadaktena ve nekune aleyha mineshahidiyn: “We only wish to eat thereof and satisfy our hearts, and to know that you have indeed told us the truth; and that we ourselves may be witnesses to the miracle.” This was their motive. When they are told to be respectful, they said this. This was their intentions from food. Qur’an gives us this explanation. There are some who claims that this table wasn’t something magnificent but only daily sustenance. As in give us something small to eat since all believers have the faith that everything they eat come from Allah to begin with. But I cannot find plausable that what meant here is something ordinary because the verse ends with the concept of miracle.Also 113rd verse has an expression of “Knowing what you said is the truth.” It’s clear that a miracle is asked from Allah here and this is what meant to be said by extraordinary.
114-) Kale ‘Iysebnu MeryemAllahumme Rabbena enzil aleyna maideten minesSemai tekunu lena ‘iyden lievvelina ve ahirina ve ayeten minke, verzukna ve ente hayrur razikiyn;
Jesus, son of Mary, said, “O Allah! Our Rabb… Reveal for us a ma’idah from heaven so it may be a feast and a proof from You, both for our past and for our future… Provide for us, for You are the best of providers.” (A.Hulusi)
Said Jesus the son of Mary: “O Allah our Lord! Send us from heaven a Table set (with viands), that there may be for us – for the first and the last of us – a solemn festival and a sign from Thee; and provide for our sustenance, for Thou art the best Sustainer (of our needs).” (A.Yusuf Ali)
Kale ‘Iysebnu Meryem Jesus, son of Mary, said, Allahumme Rabbena “O Allah! Our Rabb.. enzil aleyna maideten minesSemai Send us from heaven a Table set tekunu lena ‘iyden lievvelina ve ahirina ve ayeten minke, that there may be for us – for the first and the last of us – a solemn festival and a sign from You verzukna ve ente hayrur razikiyn; Provide for us, for You are the best of providers.” Pray of Jesus to Allah to deliver the requests of apostles.
115-) KalAllahu inniy munezziluha aleykum* femen yekfur ba’du minkum feinniy u’azzibuhu azaben la u’azzibuhu ehaden minel alemiyn;
Allah said, “Indeed I will reveal it for you… But whoever denies the reality after this, I will punish him in a way I have not punished anyone among the worlds!” (A.Hulusi)
Allah said: “I will send it down unto you: But if any of you after that resisteth faith, I will punish him with a penalty such as I have not inflicted on any one among all the peoples.” (A.Yusuf Ali)
KalAllahu Allah said inniy munezziluha aleykum “Indeed I will reveal it for you.
Munezziluha expression had a nuance in arabic language, a small difference. I deliver it to you all the time. By saying this it can be said something like, “All things I have created why someone calls something miracle when they see extraordinary but unable to grasp the truth that everyhing they have been seeing are miracles. Why earths shaking is something called exrtraordinary but this order going on without a small flaw to end all things isn’t a miracle for them. This is humans perspective, always seeking oddities.”
femen yekfur ba’du minkum feinniy u’azzibuhu azaben la u’azzibuhu ehaden minel alemiyn; But whoever denies the reality after this, I will punish him in a way I have not punished anyone among the worlds!” Yes, I will sent that to you but after that if you deny the truth, this is what awaits you.
This is the most dangerous point of asking for a miracle. When a miracle is cast and not followed its truth, that’s when the wrath comes. This is the bill of it. Ve gudiyel emr, closing all things. That’s why all prophets were in high alert when their communities had asked them for a miracle. It’s not a welcoming thought. Because asking for a miracle has the similar meaning of rejecting what Allah created as normal and being in need for something unnatural.
116-) Ve iz kalellahu ya ‘Iysebne Meryeme eente kulte linNasittehizuniy ve ummiye ilaheyni min dunillah* kale subhaneKE ma yekunu liy en ekule ma leyse liy Bi hakk* in kuntu kultuhu fekad alimtehu, ta’lemu ma fiy nefsiy ve la a’lemu ma fiy nefsik* inneKE ENTE Allamul guyub;
And Allah said, “O Jesus, son of Mary! Was it you that said to the people, ‘Take me and my mother as deities besides Allah’?”… (Jesus) said, “Subhan, You are (I exonerate you)! How can it be possible for me to say something that is not true? Even if I had said it, You would have known it! You know what is within myself, but I know not what is within Your Self! Indeed, it is You, You alone, who is the Knower of the unknown!” (A.Hulusi)
And behold! Allah will say: “O Jesus the son of Mary! Didst thou say unto men, take me and my mother for two gods beside Allah.?” He will say: “Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, Thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden. (A.Yusuf Ali)
Ve iz kalellahu ya ‘Iysebne Meryeme And behold! Allah will say: “O Jesus the son of Mary! eente kulte linNasittehizuniy ve ummiye ilaheyni min dunillah “O Jesus, son of Mary! Was it you that said to the people, ‘Take me and my mother as deities besides Allah’?”
Interestingly, deitification of Mary wasn’t in trinity doctrine. The belief of trinity as father, son and holy spirit. Mary wasn’t included.
So where did this doctrine come from? It came by the name of mother of Allah. It was brought forth by Alexandrian teologists. After that it found its way to christianity in 431 Efes Council. It reached to a point where Justinian ordered that Mary’s painting shall be on Hagia Sopia’s dome.
Before that, there’s nothing. In Rasulallah’s era, Byzantian King Heraclius admitted Mary’s picture as Byzantine flag. From that we understans that in Rasulallah’s era, worshipping Mary reached to a point even passed that point of worshipping the trinity.
By the name of creators mother, it became a wierd tool of worshipping. It came to a point where a sect couldn’t take it anymore and Protestan mentality borned. Iconoclastic movement which should be around 12 or 13rd century, a movement within christianism for destroying idols, was actually a movement against Mary statues, Mary icons,and all things related. After that it became a taboo in many christianic sects.
kale subhaneKE “Glory to You! ma yekunu liy en ekule ma leyse liy Bi hakk* never could I say what I had no right (to say). in kuntu kultuhu fekad alimtehu, Had I said such a thing, You would indeed have known it. ta’lemu ma fiy nefsiy ve la a’lemu ma fiy nefsik* You know what is in my heart, You I know not what is in Yours inneKE ENTE Allamul guyub. For You know in full all that is hidden.
117-) Ma kultu lehum illa ma emerteniy Bihi eni’budullahe Rabbiy ve Rabbekum* ve kuntu aleyhim shehiyden ma dumtu fiyhim* felemma teveffeyteniy kunte enter Rakiybe aleyhim* ve ente ala kulli shey’in shehiyd;
“I told them nothing other than what You commanded me: ‘Attain the consciousness of servitude to Allah, who is both your Rabb and my Rabb’… I was a witness over them as long as I was among them… Then you made me die! You became Raqib over them! You are the witness over all things!” (A.Hulusi)
“Never said I to them aught except what Thou didst command me to say, to wit, ‘Worship Allah, my Lord and your Lord’; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things. (A.Yusuf Ali)
Ma kultu lehum illa ma emerteniy Bihi eni’budullahe Rabbiy ve Rabbekum “I told them nothing other than what You commanded me: ‘Worship Allah, my Lord and your Lord’ This is the reply of Jesus.
ve kuntu aleyhim shehiyden ma dumtu fiyhim I was a witness over them as long as I was among them. Jesus is making his case now.
felemma teveffeyteniy kunte enter Rakiybe aleyhim* Then you made me die! You became Watcher over them! It’s like saying I cannot interfere what they may do after I passed away. ve ente ala kulli shey’in shehiyd You are the witness over all things!”
118-) In tuazzibhum feinnehum ibaduKE, ve in tagfir lehum feinneKE entel Aziyzul Hakiym;
“If You cause them suffering, indeed they are Your servants! If You forgive them, indeed it is You who are the Aziz, the Hakim.” (A.Hulusi)
“If Thou dost punish them, they are Thy servant: If Thou dost forgive them, Thou art the Exalted in power, the Wise.” (A.Yusuf Ali)
In tuazzibhum feinnehum ibaduKE, Only a prophet might say these words now. “If You cause them suffering, indeed they are Your servants! ve in tagfir lehum If You do forgive them, feinneKE entel Aziyzul Hakiym You are the Exalted in power, the Wise
119-) Kalellahu haza yevmu yenfeus sadikiyne sidkuhum* lehum cennatun tecriy min tahtihel enharu halidiyne fiyha ebeda* radiyAllahu anhum ve radu anHU, zalikel fevzul aziym;
Allah said, “This is the Day when the truthful will live the results of their truthfulness (their undoubted confirmation of the reality)! There are Paradises for them, underneath which rivers flow, in which they will abide eternally”… Allah is pleased with them, and they with Him… This is the great attainment! (A.Hulusi)
Allah will say: “This is a day on which the truthful will profit from their truth: theirs are Gardens, with rivers flowing beneath,- their eternal Home: Allah well-pleased with them, and they with Allah. That is the great salvation, (the fulfillment of all desires). (A.Yusuf Ali)
Kalellahu Allah will say. This part represents Allah’ reply in Judgement Day haza yevmu yenfeus sadikiyne sidkuhum* “This is a day on which the truthful will profit from their truth: lehum cennatun tecriy min tahtihel enharu halidiyne fiyha ebeda* There are Paradises for them, underneath which rivers flow, in which they will abide eternally radiyAllahu anhum ve radu anHU, Allah is pleased with them, and they with Him.. zalikel fevzul aziym That is the great salvation.
120-) Lillahi mulkus Semavati vel Ardi va ma fiyhinne, ve HUve ala kulli shey’in Kadiyr;
The heavens, the earth and the existence of everything within them belongs to Allah (they are the manifestations of His Names)! He is Qadir over all things! (A.Hulusi)
To Allah doth belong the dominion of the heavens and the earth, and all that is therein, and it is He Who hath power over all things. (A.Yusuf Ali)
Lillahi mulkus Semavati vel Ardi va ma fiyhinne, The heavens, the earth and the existence of everything within them belongs to Allah ve HUve ala kulli shey’in Kadiyr and it is He Who has power over all things. This chapter ends with a cosmic truth. Allah has power over all things. After givind advices to Jesus’ community that making Jesus the prophet, a deity isn’t the true path because adding the absolute truth isn’t something right to do.
“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”.