Dear friends; we continue our tafsir lessons from the verse 197 of Al-Baqarah.
197-) ElHaccu eshurun ma’lumat* femen ferada fiyhinnel Hacce fela rafese ve la fusuka ve la cidale fiyl Hacc* ve ma tef’alu min hayrin ya’lemhullah* ve tezevvedu feinne hayrez zadit takva* vettekuni ya ulil elbab;
Hajj is during well-known months. Whoever intends to undertake Hajj during those months should abstain from ill speech, inappropriate conduct and behavior, and from quarreling. Whatever good you do, Allah knows it. Take provisions, but indeed the best provision is taqwa (protecting yourself in the way of Allah from the inadequacies of your identity). O you of understanding and deep contemplation, protect yourselves from Me (from My retribution in case you do wrong)! (Ahmet Hulusi)
For Hajj are the months well known. If any one undertakes that duty therein, let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (with you) for the journey, but the best of provisions is right conduct. So fear Me, O ye that are wise. (Abdullah Yusuf Ali)
ElHaccu eshurun ma’lumat Hacc is during well-known months. We already studied the meaning of this expression in our previous lesson, so if anyone curious about it, may check from there. Now we continue. femen ferada fiyhinnel Hacce fela rafese ve la fusuka ve la cidale fiyl Hacc Whoever undertakes Hajj during those months, let there be no “rafes”, no “fusuk” and no “lcidal” in Hacc.
Rafes is the word for and contains ill speeches. Fusuk is the name of all types of physical ill behaviours. And Cidal is an expression of quarreling even when you are right about a thing.
Actually when we put these three concepts side by side, we see that Allah prohibits us from doing some of not-sinful activities during these times, not the other way around. In regular times Rafes is a form of speech, not considered a sin or swearing. More than that; Rafes is a term for speeches that may destruct or hurt. Actually Rafes is the talk form of all sexual relationships. The kind of talks that may be used between husband and wife, two people which are bonded with engagements. So if this type of speech may occur in another place and someone else witnesses this talk, it becomes “Rafes”.
But in general, this word is used for all kind of ugly and unclassy terms and slangs. So if a person who undertakes the duty of Hacc, should avoid the ugly, shameful and unclassy actions, talks and behaviours during the time of Ihram, during the time of Hacc, plus he should avoid other sinful activities as well. Otherwise this verse wouldn’t say, femen ferada fiyhinnel Hacce fela rafes. This verse includes that behaviour as to be avoided in times of Hacc. If something is considered as sin in regular times, there’s no need for repetition.
So in times of Hacc duty, there are things wanted extra from pilgrims. It is wanted to be more pure during the time of Hacc. It’s wanted to avoid shameful and unclassy activities even they are not considered as sin during regular times; because a pilgrim undertakes this duty in order to get close to Allah. That’s why he should avoid firstly regular sins and uglynesses and on top of those, he should avoid all kinds of ugly and shameful activities, speeches and quarrels and fights as well.
Also I said, Cidal is a quarrel that you are right to begin with. But in Hacc, a pilgrim should avoid even these types of quarrels. Even if you are right, you shouldn’t argue or fight with the person in front of you. Because that’s not a place to fight, Hacc is a place of peace. It’s a place that not just for humans; for all kinds of animals, plants, trees and critters, earth and air, are considered in harmony and peace. You cannot break or hurt even a single tree branch. You cannot touch a single bird there, even it’s grasshoppers are considered holy there. So do you think hurting a person there can be allowed?
You’re in Hacc, land of Abraham.
You’re in Hacc. In Harem. A restricted zone. Don’t forget; respect for that restriction is a necessity. You are in Muhammad’s ground.
You are in Hacc. Know that those sands will be your witnesses.
You are in Hacc. The lands which Ishmael, Hagar and Adam had walked upon.
You are in Hacc. You came to make a contract with Allah. You came to talk with Allah, meet yourself. Should a person quarrel with another while on a journey to find himself?
In Hacc, you cannot hurt a human, an animal, even a piece of dirt.
You came to Hacc to be at peace with yourself. How can you think of fighting others when you find peace within you?
That’s why, ve la cidale fiyl Hacc No fighting in Hacc, no quarreling in Hacc. It’s a land where peace is the ruler. That’s the reason of Omer’s famous words;
– If I find my father’s killer in haram zone, I wouldn’t raise my hand to strike him down.
In Hacc, in harem zone, even snakes which are considered honorable are free to roam around.
ve ma tef’alu min hayrin ya’lemhullah And whatever good you do, Allah knows them. ve tezevvedu take a provision feinne hayrez zadit takva but know that the best of provision is being in the consciousness with the responsibility to Allah. The provision of Takwa.
The translators of this verse, informs us with an incident happened back then.
When Yemenies were traveling for pilgrimage, they weren’t packing any food with them and becoming a liability for other travelers. And they were saying this while asking for food;
-We are Allah’s deep worshippers. We carry nothing because we are in thought with Allah all the time.
That’s how they became a liability for other people. But as we can see, this verse hasn’t arrived to point out just an incident. Actually what meant to be said here with provision is more deep that that. Just thinking as food and drink would be superficial. The reminder here is the provision of afterlife. Because Hacc is a journey where a man becomes brand new.
Hacc is a journey which a person fills his heart with the provisions for afterlife.
Hacc is the rehearsal of the walk in Judgement Day. If Hacc journey manages to fill a persons heart completely, then he’s ready for afterlife.
So in Hacc, which is a rehearsal of Judgement Day; people are reminded with afterlife and they are told that;
-O human, the best of the provision is the responsibility consciousness to Allah. If you know and comprehend this responsibility, then you are ready for this long, unending, infinite journey.
vettekuni ya ulil elbab; So from now on, fear only Me; you wise people, fear only Me.
This verse ends with such a magnificent expression. “Fear only Me.” Our Rabb says; “Don’t fear from anything.” with this words. Because the person who fears Allah, have no fear for anything else.
That’s why the person who fears Allah, becomes free. Fearing Allah gives you freedom. If you ask, what is the connection between fear and freedom; even I explained this fact a while back, I’d like to explain it one more time; If you fear only Allah, then other kinds of fears cannot latch onto you. If you fear only Allah, then you won’t become a prisoner of fear anymore.
Allah is worthy of being feared. Nothing have this worth except Allah. Fearing from something unworthy means becoming his worshipper. Don’t fear from being a worshipper of Allah. Fear from becoming a worshipper for materials, humans… He who becomes the objects of other people, are the ones who have fears for them. He who only fears from Allah, have no other fears and doesn’t bow down to any human.
198-) Leyse aleykum cunahun en tebtegu fadlen min Rabbikum* feiza efadtum min ‘Arafatin fezkurullahe ‘indel Mesh’aril Haram* vezkuruHU kema hedakum* ve in kuntum min kablihi le minaddalliyn;
There is no blame upon you for seeking the bounty of your Rabb (during the period of Hajj). Remember (dhikr) Allah when you are collectively returning from Arafat, and remember (dhikr) Allah at al-Mash’ar al-Haram (Muzdalifah). Remember (dhikr) Him to the degree of your realization of your essential reality, for indeed, before this, you were among the astray. (A.Hulusi)
It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage).celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray. (A.Yusuf Ali)
Leyse aleykum cunahun en tebtegu fadlen min Rabbikum There is no blame upon you for seeking the bounty , the blessing of your Rabb. There’s no sin in that.
About the truth explained here; as you may know the Hacc season had a serious commerce potential back in the days of ignorance. As a matter of fact, it still has. Mecca residents were getting all their sustenances thanks to Hacc season. Because the pilgrims who visited the holy grounds were dropping lots of money there. Because of the Hacc, there were fairs and markets all over Mecca. Like Ukas Fair, Zulmecaz Fair and Mecenne were three of those organizations. These fairs and markets which were set up in different times had a great business and commerce potantial.
But some people, especially the ones who considered themselves as privilaged, who intruduced themselves as Hums and deeply religious were saying;
-When we are wearing Ihrams, we don’t do commerce. And they weren’t touching anything trade related. On top of that, they were showing this off as a sign of their religions decree.
So our Rabb advises us that; traditions and worshippings are two different things, we should stay away from these kinds of cheat acts, that Allah never ordered people to seclude themselves from earth, on the contrary the earth and afterlife should be together; that religious acts must be a part of life, and life must be a part of religion. More accurately Allah advises us that worshippings and religious act must carry the essence of life and life should carry the essence of religious acts all the time. So this verse shows us these facts and says;
It is no crime in you if you seek of the bounty of your Rabb. As in it’s allowed to do business during pilgrimage.
Of course these days, some pilgrims know this fact, pretty well. They circle Kaaba 7 times; and yet they circle the markets and bazaars which are all filled with Chinese, Korean, Taiwan and many foreign products; 70 times. 1 to 10…!
I think this verse gives allowance for this specific situation. Because I sometimes see pilgrims who fit this description. They spend their pilgrimage, their limited holy times circling those cheap products, rather that Kaaba.
I look at one; he finishes his salat; hardly. That pilgrim which his heart should be in Kaaba at that time, turns to Kaaba’s market right after his finishing salute of his prays. Almost running out of Masjid Al-Haram. Alas, he should stop and think about it for a minute. Every breath he takes there should be evaluated. He should give his entire attention to pay his blessed position.
This is not a restriction of course, but disrespectful. Think about it. You arrived as a guest of Allah. You are invited. Your host is your creator, you Rabb. You are an invitee of your Rabb. But you exit the grounds which you are invited and watching the distractions in the street. Watching the street performancers. What does a host say to that? Doesn’t it considered a disrespectful action in the eyes of your host?
feiza efadtum min ‘Arafatin fezkurullahe ‘indel Mesh’aril Haram Then when you pour down from Araphat, from the land of blessing, the place where a man knows and finds himself, where he finds and be himself, become one with himself, makes peace with himself, makes a peace with his Rabb. pour down from there, Mount Araphat, the land of blessing. feiza efadtum min ‘Arafatin When you pour down from Araphat, fezkurullahe ‘indel Mesh’aril Haram Remember and dhikr Allah near Mesharil Haram.
The expression of efadtum is very interesting here. Pouring down. “Efada.” means running (water), pouring. A flood of human pouring down from Araphat to Muzdalifah (Sacred Monument). Some of you may know. Araphat is in a higher ground. The skirts of Araphat, filled with millions of people, pouring down to the Muzdalifah. That scene is not an easily comprehendable one.
That scene, great and magnificent scene. A scene that fascinates the person. A pure white army, almost like walking to Judgement Day with their last garments. An army of white garmented people, walking in Allah’s domain. A white army. An army of peace, an army whom stones and earth, trees and leafs, plants and water, animals and humans are at peace with and giving their blessings with. Walking from Araphat to Mesharil Haram, with millions; all blessed by universe. Found themselves and pouring down with a conscious state of knowing their Rabb. So what are they walking to now? They will find the absolution. In Meshar; they will find their entire consciousness. Meshar means the place of mind. A place where you reach the full potential of consciousness. Shiir (Poem), Shair (Poet), Shuur, Meshar and Shiar; they all come from the same root, they are relative words.
Shuur means consciousness. A Hacc without it is unacceptable. You have to know where you stand and why you stand. So in Meshar il Haram, a.k.a. Muzdalifah, you should stand with your entire focus. Reaching your mind, reaching your entire consciousness. Reaching to the full understanding of where you stand and why you stand there, why you are chosen to be there.
As in, who were you standing with on earth, who were you standing against? What was your motive, what was your political aspect, who were you backing? What was your social position, what was your actional position, what was your knowledge position? In all of the occurances happening on earth, how was your consciousness?
A war happens in some place, with whom your heart stands? In some place some people standing against some others? Where do you see yourself among them? Or more specifically; at the journey to your own heart, who do you stand with? You faith or your satan?
Do you stand with your Rabb, with your afterlife or with with earth? Do you stand with the great, the sacred and holy, or do you stand with the low and cursed? Your position lays with the temporaries or the eternals? Are you with rights or wrongs? You are with Hakk or you are with batil (superstitious). Because the war between the beautiful and ugly; between right and wrong are always without units, they are endless. So; who do you sided with?
So the Meshar il Haram is the stand of this consciousness. The place of all that is revealed.
Meshar-il Haram is an area between Araphat and Mina, a spot north of Mount Kuzah. Second vakfe should be done there, right after returning from Mount Araphat. The day before bayram, people stand on Araphat day and evening for their first vakfe and after dusk they move towards Meshar-il Haram. That’s how they reach there, the Muzdalifah.
Muzdalifah is a spot which witness the stand of Rasulallah. Rasulallah had stood his vakfe there. If you ask for the reason of this, you may find the detailed answer in history and tafsir books. Because in the days of ignorance (days before Rasulallah) there was a statue there, right where Rasulallah stood. A statue which the heathen worshipped and showed respect. A stone figure. Our Rabb orders people to stand above that spot for dhikr remember Allah.
History changes. So does the geograpy. The destiny of geograpy and the kibla of humans changes. Their hearts and minds change. The heart found its light in Araphat by the blessing. Now it’s the time for the minds change, by reaching the conscious state in Meshar-il Haram.
-O heathens, o worlds entire idol worshippers. Look; the soldiers of faith are remembering and dhikring Allah against you, against your clay idols.
This is the reason of this order.
fezkurullahe ‘indel Mesh’aril Haram* vezkuruHu kema hedakum the motive is explained here. Praise Allah as Allah has directed you,
The meaning here is this. Allah praised you by giving you the way of salvation. So do your duties by being a worthy worshipper and praise Allah. Allah praised you by sending the prophet to you. So accept the invitation of prophet and come to Hacc and praise Allah. Allah remembered you by sending Qur’an to you. So read Qur’an and dhikr Allah. Allah called you to Hacc, so answer this invitation to praise Allah. These praises are all for showing our gratitude for Allah. vezkuruHU kema hedakum Say your praises, thank Allah. For the blessing of salvation.
ve in kuntum min kablihi le minaddalliyn; The motive is here. Remember; before that you were like lost, your were among the astray. Allah gave you salvation. You were lost but Allah show you the true path. So remember Allah for the sake of showing gratitude.
199-) Summe efiydu min haysu efadanNasu vestagfirullah* innAllahe Gafurun Rahiym;
Then depart from the place where all the people depart and ask forgiveness of Allah (for your inadequacies). Certainly, Allah is the Ghafur and the Rahim. (A.Hulusi)
Then return from the place whence it is usual for the multitude so to do, and ask for Allah’s forgiveness. For Allah is Oft-Forgiving, Most Merciful. (A.Yusuf Ali)
Summe efiydu min haysu efadanNasu vestagfirullah Then return from the place where all the people return. And ask Allah for forgiveness for your sins. Repent. Apologize from Allah. To be able to answer why this expression is here, we should look for a specific historical situation, and it’s this. In the times of Ignorance, the Meccan heathens who called themselves “hums” as in privilaged; call all other people as “hille” and they were trying to prove their position and priviliges like this.
-We are among Hums. We are the privilaged residents of Kaaba. The blood-childrens of Abraham. That’s why we don’t climb Araphat. You climb Araphat. We wait here.
So they didn’t walk to Araphat. According to some stories, they were arriving to the Nemire Masjid which lays just outside the Arapha Stand; and never pass to the region of Araphat. According to some serious informations, they were only climbing Mina, and after that Muzdalifah, but never Araphat.
So here, Qur’an denies this discrimination altogether and calls that Hacc is a worshipping activity that needs to be done with community. Saying;
-O people; Depart from the place where all people depart. O Meccans, O Emigrants; whoever sees himself as privilaged, where do you think your priviliges come from? Nonetheless, Allah’s blessing is with community. So why do you seperate yourselves from them? Be with community and pour down with them. If you don’t join the flood and try to be a single drop, then you will be vaporized. Join the lake, so you become lake; if you join with desert, then you only become desert. You are a single drop. If drops reach the lake, they become lake, if they fall to desert, they vaporize and become with the desert.
innAllahe Gafurun Rahiym; Ask for Allah’s forgiveness for your sins. Without a doubt, Allah is Oft-Forgiving, Most Merciful.
Of course here’s a reference that Hacc duty hold a magnificent cleanse which also cleans the humans heart. Because normally a person may ask forgiveness for his sins anywhere. We are tasked to repent. We are all obligated to repent and ask forgiveness. But why then Estagfirullah (Allah, I repent for all my sins) is ordered specifically in Hacc duty. Because it’s the place where a person is close to Allah. It’s the place where Adam asked for forgiveness. It’s the place there Abraham pray for Allah. It’s the place of Ishmael, Hagar and Muhammad. That’s why it’s this place. A special region. Holy grounds. That’s why a repetance made on that ground may reach to it’s address faster and more clear. That’s the reason of insistance for asking forgiveness in that place. That’s why our Rabb orders us to do so.
200-) Feiza kadaytum menasikekum fezkurullahe kezikrikum abaekum ev eshedde zikra* feminenNasi men yekulu Rabbena atina fiyddunya ve ma lehu fiyl ahirati min halak;
And when you complete the rites of your Hajj remember (dhikr) Allah with a greater intensity than you did your fathers (out of custom). Among the people are some who say, “Our Rabb, give us in this world”… They have no share in the eternal life to come. (A.Hulusi)
So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers,- yea, with far more heart and soul. There are men who say: “Our Lord! Give us (Thy bounties) in this world!” but they will have no portion in the Hereafter. (A.Yusuf Ali)
Feiza kadaytum menasikekum fezkurullahe kezikrikum abaekum ev eshedde zikra When you complete your duties, your rites; praise Allah more then you used to praise your ancestors.
There’s a word above; Menasik. Menasik is a plural word, derived from Nesuk or mensek words. It means rites. This specific word is generally used for Hacc duties. All duties and rites within the Hacc duty are called menasik. Hacc menasik to be exact. So when you complete your Hacc duties and rites, remember and praise Allah, more than you used to praise for your ancestors. What should we understand from this expression?
That’s an interesting statement here, friends. Praising ancestors and praising Allah. Why are those two put against each other? You should take the message like this. If worshipping acts are done as traditions then the person praises for his ancestors. If they are done as conscious acts, then they become duties and rites for Allah so the person praises Allah. You cannot worship anything just by praising ancestors. Religious duties are not originated from the homes of ancestors, they come from Allah. The message that wants to be delivered here, is this. O people, if you want to carry the ashes from the stove of your ancestors, they become traditions, if you carry the amber, it becomes worshipping rites.
If you do things just because your ancestors did, then you make them are references of truth. The reference of truth cannot be past. The existence of something in the past is not a proof of that things genuinity. It’s not a proof enough for truth. And because a thing is new doesn’t necessarily mean it’s false. The measurement of somethings purity and truth cannot be taken from its age. The measurement of truth and superstitious can only be linked to Allah. Hakk is from our Rabb.
So don’t evaluate the truth of something just by looking at it’s originated from ancients; how old is that thing or whether it’s practiced by ancestors or not. The message is this. If you deliver a thing linked to ancestors, it becomes story. If you deliver it linked to Allah, it becomes praise. That’s it. That’s the difference between these two.
That’s why here is a reminder of truth from humanity. The source that you should follow? Is it originated from your ancestors, or from Allah? Whose religion and belief will you follow? The religion of your fathers or the religion of Allah. If you are from your ancestors religion then you can praise your ancestors. But if you are from the religion of Allah, then you should praise Allah more intense then praising your fathers.
Of course there’s a background to this fact as well. What’s that? In the times of ignorance, people were coming to Mina after completing the Hacc duty. Before the stoning the satan rite, a story teller from every tribe was standing up and telling stories about how heroic and courageous their ancestors were. They were fictionating unimaginable things in that sense. More in the myth territory. From hunting, nobility, generosity and so many more…
So naturally the hacc duty which starts as an act of worshipping was becoming a tradition fueling the anger and the clashing of mythical ancestors. What an act originated from Allah as a worship, turned to a tradition by the people of ignorance. They forgot Allah and put their ancestors front instead. The measurement of truth wasn’t Allah anymore, it was their ancestors. That’s why they were saying; “We do what we saw from our ancestors.” while they were objecting the Prophet. That was their argument.
“You follow a road against our ancestors.”
“We didn’t see your things, from our ancestors.”
“Are you rejecting the beliefs of our ancestors?” That’s what they were saying.
So Qur’an show the real reference of truth to humanity, the real source. Qur’an denies the blind obedience to ancestors, which is the sickness of history, sickness of every age, here.
feminenNasi men yekulu Rabbena atina fiyddunya There are some amongst people saying; “Give us, in this world.” ve ma lehu fiyl ahirati min halak; They have no share in the afterlife.
Let’s pay attention to this part of verse. There’s a person saying; “Whatever you give us; give us in this world.” It doesn’t matter who this person is. Verses cannot be limited by time and space. That’s why we shouldn’t stuck in the reason of arrival, all the time. We don’t know many of the arrival reason for verses. And some of them don’t come from healthy sources. And on top of that, even we don’t know any of the arrival reasons for verses, we are the real reasons for all those verses arrivals. Every true believer, every person who shows faith should see himself as the reason of arrival for each verse. We should see our era. We should see the people of our age. So let’s evaluate this verse like we are the reason of arrival for it.
Give us, whatever you will give, in this world. Surely someone had said that at that time. And probably that person wasn’t a muslim and yet, strange enough, he wanted from Allah. The verse is clear he wanted from Allah. He was saying; Rabbena Atina O Rabb, give me in the world. A direct request to Allah.
It’s highly possible the person who used these words was a heathen from the ignorance era, just like the reason of arrival for this verse. As you can see, he knows that he should ask from Allah. But a mistake in the request. Why? Because he was conflicted. A dire conflict indeed. He wanted from Allah and forgot his afterlife. The faith of afterlife is a must in the faith of Allah. If a person doesn’t believe in afterlife even with the claims of faith for Allah; it means he doesn’t truly show faith to Allah neither.
That’s why in the verses which comes under the topic of Faith; the faith to Allah and afterlife always come side by side.
..men amene billahi vel yevmil ahiri.. (Tevbe/18). This situation opens a conflict in such a person. Think about it. You want from Allah, you know that Allah will give you, you believe that. And on top of that, you say Rabbena as in knowing that Allah is the Rabb; and after all that, you want things only for this life, only for world.
No, not happens. This is the confliction of faith. And as a rejection, the last sentence of the verse arrives.
ve ma lehu fiyl ahirati min halak; To him there’s no share in the eternal life to come. Since he wants for the world and only for the world, then he has no share for his afterlife.
201-) Ve minhum men yekulu Rabbena atina fiyddunya haseneten ve fiyl ahirati haseneten vekina azaben nar;
And some say, “Our Rabb, give us bounties (the experience of the beauties of the Names) in the world, and bounties (the beauties of the Names in our essence) in the eternal life to come; protect us from the fire (of falling into separation).” (A. Hulusi)
And there are men who say: “Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!” (A.Yusuf Ali)
Ve minhum men yekulu And some say. Of course those who have the right mind. Those who know Allah better. Those who knows where and how much they should invest. They say; Rabbena O our Rabb, atina fiyddunya haseneten Give us good in this world, ve fiyl ahirati haseneten and give us good in the Afterlife too. vekina azaben nar; and protect us from the torment of fire, the devastating wrath of fire. They say.
The hasene word we see in this verse, has the meaning of everything beautiful by nature. Emotionally, mentally and physically and spiritually. All things that a man would be happy when he have in his possession is called hasene. It can be abstract or corporeal. This hasene can be abstract or corporeal. But in Qur’an there’s another word derived from this one as well. Husna; especially the one used in Jonah/26. Husna and following it, ziyade. ..ahsenul Husna ve ziyadetun… The most beautiful among all that is beauty.
The word Husna in Qur’an, mostly used for describing the spiritual beauties. Unprecedented, priceless and without a corporeal form or density, and yet beauties with real and permanent values oftenly described with the word Husna. That’s why cennet (heaven) is Husna. Allah’s blessing is a Husna. The celestial beauty is a Husna. Huri (heaven folk) is a Husna. Not Hasene. To be specific, not described as Hasene but they all in the content of hasene, because as I said; every astract and corporeal things are in the content of Hasene. Only abstract beauties, spiritual and metaphysical beauties are described with Husna. So the message in this verse is quite different. Let’s check again. Some say; “O Rabb. Give us good in world and give us good in afterlife too.”
Our Rabb teaches us to pray. The most beautiful form of praying resides in Qur’an. That’s why you shouldn’t ask Allah how to pray for. Pray as the Qur’an teach us. I advise you. Memorize the prays in Qur’an. Fully comprehend the meanings, internalize them and absorb them with your hearts and minds. And use them when praying like Qur’an taught you.
Actually this is like a written cheats for a student whose taking an exam. Qur’ans prays are the answer for the question of how should we pray and ask from our Rabb. So memorize the pray verses in Qur’an and pray Allah with them. You’ll see. Allah will be content by your prays with the words Allah sent to you. That’s how your demands and prays will reach the level of celestial.
Actually I really like to point out the magnificent meaning that sits on the throne of this verse. I also recall the meaning from the verse Al-i Imran/145. It says this.
..ve men yurid sevabed dunya nu’tihi minha* ve men yurid sevabel ahireti nu’tihi minha.. And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loveth those who do good. Look at this. This is an important warning. If you ask only for this world, there’s nothing extra for you in your afterlife. As in there’s no promotion in afterlife for those who ask for this world. But the opposition is not the same. We see the answer in Al-i Imran/148 for the pray of “O Rabb, give me the eternal happiness.” What’s the answer?
“And Allah gave them a reward in this world, and the excellent reward of the Hereafter.”
So dear friends, if you want Allah, the world will come to you as extra. If you ask for your afterlife, the world will be give to you as present. But if you only ask for this world, then there will be no free promotions or bonuses in afterlife.
To be able to get eternal happiness in afterlife, I said free but as you know world is not free. And gaining your afterlife is no easy task either. You have to give your entire life and commit your life on Allah’s way. Even there would be nothing for this world you may ask at that time, rest assued Allah won’t make you unprovided. The beauties of this world will be given to you as well by Allah.
-You sacrificed your life on the way of constant values of this universe, then the worlds temporary pleasures will also be given to you.
202-) Ulaike lehum nasiybun mimma kesebu* vAllahu Seriy’ul hisab;
They are the ones who will attain the results of what they have earned. Allah instantly puts into effect the consequences of one’s actions. (A.Hulusi)
To these will be allotted what they have earned; and Allah is quick in account. (A.Yusuf Ali)
Ulaike lehum nasiybun mimma kesebu They are the ones who will get the results of what they have earned. There’s a grant for them.
The deeper meaning of Al-i Imran/148 continues here. From the gains they have for afterlife, there’s portion in this world too. We can understand the meaning like this. vAllahu Seriy’ul hisab; O humans, why are you surprised? It’s only natural that you take a calculator in your hands and still come up confused. Or don’t you dare saying; “For all these humans, millions of humans lives, how can Allah calculate which breaths they get are recorded and how they are spent, how to what they are used for. How can all those be calculated?” Don’t say that. Remember Allah is quick in account. And Allah gives everyones rights fully.
203-) Vezkurullahe fiy eyyamin ma’dudat* femen teaccele fiy yevmeyni fela isme aleyhi ve men teahhara fela isme aleyhi limenitteka* vettekullahe va’lemu ennekum ileyhi tuhsherun;
And remember Allah (say takbir) in the appointed days (the second, third and fourth days of the Qurban Eid). There is no blame upon whoever completes tasks in two days and hastens to leave, and there is no blame upon whoever delays it. This is for the protected ones… Protect yourselves from Allah (for you will certainly live the consequences of your actions) and know well that in the end you will most certainly be gathered unto Him (you will reside in a realm in which the Absolute Reality will become apparent; you will be evaluated by the qualities of the Names that comprise your essence). (A.Hulusi)
Celebrate the praises of Allah during the Appointed Days. But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. Then fear Allah, and know that ye will surely be gathered unto Him. (A.Yusuf Ali)
Vezkurullahe fiy eyyamin ma’dudat And again remember and praise Allah during Appointed Days. I translated this section while explaining the verse 197. ElHaccu eshhurun ma’lumat.. Hacc is within the Appointed months. I gave an answer to those who say the Hacc duty can be done within the whole three months rather than just the Appointed Days, the 8,9,10,11 and 12 of Zilhicce. No. Because this verse orders fiy eyyamin ma’dudat as in Appointed Days.
The Appointed Days as we all know are the Hacc Days. Some says the days of Teshrik. Especially Taberi. According to the great translator Taberi, many stories indicates that the das here are the days of Bayram. But if we look at this verse in general the days are the 8 of Zilhicce, the day before aripha. The days when the Mina Vakfe should be executed. As in the days of 9 and 10 of Zilhicce, the first day of Bayram. And following days of zilhicce 11 and 12; second and third days of Bayram. You may include the last day but there’s a note there. A choice. We will get there in a while. But these five days are the time limit for Hacc duty and I believe what this verse described are these five days.
femen teaccele fiy yevmeyni fela isme aleyh But if any one hastens to leave in two days, there is no blame on him, ve men teahhara fela isme aleyhi limenitteka and if any one stays on, there is no blame on him, if his aim is to do right, to reach the consciousness of responsibility. vettekullahe va’lemu ennekum ileyhi tuhsherun; Then fear Allah, know your responsibilities. And remember that you will surely be gathered unto Allah’s presence.
The meaning here is this, my friends. The two days period here. And there’s no blame for those who stay longer than two days. Mina Vakfe is the spot to make the satan stoning rites. This action can be done and finished in two days period. But a person is allowed to extend it to three days. The optimum period should be four days.
First day, as in the first day of bayram. 7 stones are thrown. This is a reference for eternal war. “O my Allah, my struggle with satan will last forever.” The number 7 is a wordplay in arabic language and represents infinity. And throwing seven stones is a symbol for the unending battle between human and satan.
Second day, three satans are thrown seven stones. Hence 21. Third day three satans are thrown seven stones more. Another 21.
Forth day the ritual is completed with another 21 stones. And combining with the first 7 stones in the first day. 3×21+7= 70. 70 is another wordplay in arabic language. Also represents infinity. My struggle with devil will last infinity times infinity. It’s a symbol for the reference of “I won’t stand down in my battle with evil, satan, and the defenders of satan. I will never make truce with them.” The stoning ritual in Hacc duty means this.
And this duty can be done in first two days and can be extend to third and forth days as well. The meaning of this verse must be this.
204-) Ve minenNasi men yu’cibuke kavluhu fiyl hayatid dunya ve yushhidullahe ala ma fiy kalbihi ve huve eleddul hisam;
And among the people, there are some whose speech about the worldly life pleases you, and he holds Allah as witness to what is in his heart… yet he is the fiercest of your opponents. (A.Hulusi)
There is the type of man whose speech about this world’s life may dazzle thee, and (on the sight of the people) he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies. (A.Yusuf Ali)
Ve minenNasi men yu’cibuke kavluhu fiyl hayatid dunya And there are some among people, whose speech about this world’s life, what they say about this life, dazzles you. You listen them with admiration. He talks like he figured it all. When the speech is about life, this person becomes a know-it all. Becomes an expert. And yet…
ve yushhidullahe ala ma fiy kalbihi And on top of that, this person calls Allah to witness about what is in his heart. As in, his tongue speaks things that visible to eyes but absent in heart. And calls Allah to witness for his heart. He claims that he’s 100 percent honest. He claims that no lies coming from his mouth. He lies by calling Allah as witness even he knows that Allah sees him. The biggest lie of all is the one which someone calls Allah as witness. That’s why swearing by calling the name of Allah for no reason is a great sin.
ve huve eleddul hisam; and he is the fiercest of your enemies.
Hisam expression can be taken as hostility or according to some old translators including Taberi, Hisam expression can be understood as the lie itself. Hostility, lie or in some other translations; zu cidal; argument. As in a person who loves conflicts.
If we take this aspect as true, my choice is that a man who loves arguments, conflicts and a very good debater.
There are three features for this man. Or if you take it the other way, three peculiarity.
1-) When you listen to him, he dazzles you
2-) No correlation or harmony, between his heart and his tongue. This is the proof. Proof that no similarity between his life and his words, Even his life proves his words wrong, he calls Allah witness for his heart.
3-) When you debate him, he’s an excellent talker. He has a gift of showing black as white, and white as black.
205-) Ve iza tevella se’a fiyl Ardi li yufside fiyha ve yuhlikel harse vennesl* vAllahu la yuhibbul fesad;
When he goes away, he runs to cause corruption on the earth, to destroy the produce and the lineage of the people. Allah does not like corruption. (A.Hulusi)
When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and progeny. But Allah loveth not mischief. (A.Yusuf Ali)
Ve iza tevella se’a fiyl Ard..! But this man, tevella se’a fiyl Ard..! if he comes to a job on earth; tevella can be translated as turning back; as well as taking a job or becoming responsible of something, getting to administration, taking the responsibility of ruling over something. So if this man, takes over something, if he takes a job of administration; se’a fiyl Ard li yufside fiyha he aims to spread the mischief through earth with all his power. ve yuhlikel harse he focuses his energy on destroying crops. vennesl and destroying the generations of humans. vAllahu la yuhibbul fesad; Allah doesn’t like mischief.
Dear friends, mischief is the opposite of reclamation. In literal sense, mishief comes to this meaning. Destroying somethings nature, dislocating something, interfering somethings being, removing something from its original state. So in that sense if you look at this world now, you can easily see who is the most talented on mischief easily.
Remember the mad cow desease. You can easily see the consequences of disrupting a things nature. 9 millions of animal forced to be destroyed. An entire wealth which is enough to feed to whole Africa, maybe a century. Destroyed in one year, just like that. Why? Because English veterinarians tried to feed the cows which are herbivorous by nature with animal internal organs through their foods, just to make them more productive for milk and make them more fattened out of their commercial purposes. They forced herbivorous cows to become carnivorous. And Allah punished them with that calamity. As you can see, this is by all definitions, a mischief.
Todays there’s another occurance. Cloning, Copying. Sheeps are been cloned. This is also a mischief. Touching to a things nature.
Unplanned urbanization is also a mischief. If rain hits the soil, it’s considered as a blessing. Our mothers still call the rain, blessing. Our grandparents don’t call the rain with its name, they say, the blessing is coming. The blessing is pouring down. But nowadays, this blessing comes with a form of disaster. Why? Because as I say, if rain hits the earth it becomes a blessing, if it hits the concrete, it turns into a disaster. Unplanned urbanization, crooked plannings, irregular technology usage. That’s what turns a would be blessing rain into a terrorizing disaster.
Everythings like this. The corruption in ecosystem, air pollution, the tearings in ozone layer… What do they mean?
What about the hormones within the food we eat everyday? Isn’t that a mischief? Corrupting the nature of product? As you can see, the verse is very clear about this. ve yuhlikel harse Hars means field. Actually in general sense, it’s the name of all productive things. Just like this other verse; Women are your fields. Nisaukum harsun lekum.. From that origin, it’s possible to translate that Hars can be taken as family life and the corruption on this existence. It’s possible to translate and te’vil this. But there’s no need to stretch the meaning because the following part of the verse completes the meaning. vennesl. The corruption of generations. This is the reason of fornication is forbidden; to protect the generation.
It’s also the same order for women to cover their secluded areas as well. To protect the generation.
What if it doesn’t? What happens if it’s not protected? Then the product becomes rotten. The fruits corrupt. The nature of human breaks. And the fitrat degenerates.
What does this corruption leads then? It leads to a societies become rotten. Social corruption. And social corruption is the last step on that communities downfall. Total downfall and annihilation. If you make a research about the fallen societies throughout the history, you can see that the corruption of that communities always starts within families. Because of the taint in generations, persons become tainted and that leads to a social putrefy. That’s why Qur’an always put to water to the front. Protect the society from its generations. A social rehabilitation of a sort. And the origin is this verse.
Destroying the product and generation. corrupting the field and people are mentioned here. This is a total anarcy. Actually mischief is the definition of anarcy. Anarcy isn’t limited with political swashes and armed riots as we call terror these days. Within science there’s an anarcy aspect too. It’s the scientific mischief.
Technology has anarcy inside, technological mischief. Social anarcy exists. So does the personal anarcy. Even religious anarcy. A religious corruption, a rotten practice or a deviation in beliefs can easily leads to a religious anarcy. Corruption in the holy book, losing the original state of testaments, turning a celestial originated belief into ancestor originated superstitious prates. These are some mischiefs in the religion.
Again spoiling the chastity, breaking the honor and purity; those are the anarcy within the generation. As you can see, anarcy concept is not limited with political and armed opposition. Anarcy begins from heads and hearts. Faith is the greatest potion for destroying the anarcy within the head and heart.
206-) Ve iza kiyle lehuttekillahe ehazethul ‘izzetu Bil ismi fehasbuhu cehennem* ve le bi’sel mihad;
When it is said to him, “Protect yourself from Allah (for you will be faced with the consequences of your deeds),” his ego takes hold of him and drags him to wrongdoing. Hell will sort him out, what a wretched place of rest it is! (A.Hulusi)
When it is said to him, “Fear Allah.”, He is led by arrogance to (more) crime. Enough for him is Hell;-An evil bed indeed (to lie on)! (A.Yusuf Ali)
Ve iza kiyle lehuttekillahe ehazethul ‘izzetu Bil ismi fehasbuhu cehennem If you say to a person like this; “Fear Allah. Know your responsibility for Allah.” If you warn him like this, do you know what he does? ehazethul ‘izzetu His vanity, his ego takes control of him and drives him into sin Bil ismi drives him right away. fehasbuhu cehennem Hell is enough for him. “Only hell fashs him.” they say. Only hell can purify him. Because he becomes hopeless. ve le bi’sel mihad; What a wreched bed it is!
207-) Ve minenNasi men yeshriy nefsehubtigae merdatillah* vAllahu Raufun Bil ‘ibad;
And of the people there are some who sacrifice themselves (their constructed illusory identities; egos) so that Allah will be pleased with them. And Allah manifests as the Ra’uf from the essence of his servants. (A.Hulusi)
And there is the type of man who gives his life to earn the pleasure of Allah. And Allah is full of kindness to (His) devotees. (A.Yusuf Ali)
Ve minenNasi men yeshriy nefsehubtigae merdatillah And for an opposite aspect, a positive type. The verse we studied before, shows us a negative human type. A wood for hells fire, so to speak. What was his behaviour? When he’s reminded of Allah, his ego kicks in and drives him to bad deeds. His vanity against Allah. He riots against Allah. When he’s told to fear Allah, be in the responsibility of his consciousness, he always raises his head and denies. And Allah counts them as the woods for hell.
But here, a positive type is drawn. How is that? minenNasi men yeshriy nefsehu And there are some among humans, men yeshriy nefsehubtigae merdatillah To gain Allah’s blessing, he can sacrifice anything. He can give anything for that. A charity person. A person who can give his entire belongings to charity just to get Allah’s blessing. What are the characteristics of such a person? It’s just like in the incident described us in the verse 35 of Al-i Imran.
The incident which leads to Jesus. Mary, mother of Jesus is given to charity. Her mother Hane had given Mary to charity, on the way of Allah. She commited to give her unborn daughter on the way of Allah and said;
Iz kaletimraetu imrane Rabbi inniy nezertu leKE ma fiy batniy muharreren fetekabbel minniy (Al-i Imran/35)
Behold! a wife of Imran said: “O my Lord! I do dedicate into Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things.” fetekabbel minniy Will you accept this from me, my Allah. She asked. And Allah accepted. Fetekabbeleha Rabbuha Bi kabulin hasenin.. (Ali-Imran/37) Right graciously did her Lord accept her: ve enbeteha nebaten hasenen Allah made her grow in purity and beauty: ve keffeleha Zekeriya To the care of Zakariya was she assigned. It’s also possible to translate like this. Allah made her like a flower and grow her like a flower and assigned Zakariya as a gardener, a protector for his flower. If Allah accepts your gift, he chooses his gardener among prophets.
So it’s just like this. A person of charity. Giving away his/her possessions in order to gain Allah’s blessing. Allah takes over the problems of a person who dedicates himself on Allah’s way.
I remember a hadith from Hakim’s Mustevek. If I can deliver it correctly, it’s like;
He who takes Allah’s religions problems on his own, Allah buys that persons private problems.
But he who doesn’t take Allah’s religions problems, Allah leaves him on his own. As in saying, “Do whatever you want.” So take over Allah’s religion as a way, so that Allah buys your private problems. This is another point of view for charity person we see in this hadith. vAllahu Raufun Bil ‘ibad; And Allah is full of kindness to (His) devotees.
208-) Ya eyyuhelleziyne amenudhulu fiys silmi kaffeten, ve la tettebi’u hutuvatisheytan* innehu lekum ‘aduvvun mubiyn;
O you who have believed, enter the state of submission collectively, and do not follow the steps of Satan (the idea that you are only the body) for he is clearly your enemy. (A.Hulusi)
O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of Satan; for he is to you an avowed enemy. (A.Yusuf Ali)
Ya eyyuhelleziyne amenudhulu fiys silmi kaffe O you who claims of belief. If you want to prove your claims. Then enter silm. Enter silm altogether.
What is silm? Why didn’t I translate silm? Because I couldn’t. Because the concept of silm cannot be translated to a single word. Silm has multipal meanings at the same time. It means submission, peace, joy and salvation. The reason of “entering silm” is all of them. Put these meanings side by side; submit to Allah, peace; if you want peace in our lives, submit to Allah. Make peace with Allah, so that you make peace with yourselves. Peace with yourselves, so that you meet Allah. If you meet Allah, then you reach peace and joy. If you reach your peace and joy, you finally reach salvation. So; if you put them altogether side by side. The meaning of silm surfaces.
Silm. Submit so that you reach peace. Reach peace so that you reach salvation. The meaning of saving yourselves. Reach to Allah’s peace, joy, happiness and salvation together. Together you show submission to Allah. This is the meaning here.
ve la tettebi’u hutuvatisheytan Don’t follow the footsteps of satan. As in, the opposite of silm is, following satan. If you cannot reach Allah’s door together… Let’s think about this with the verse above. A similar concept is processed in the previous verse. A proposal.
Ve minenNasi men yeshriy nefsehubtigae merdatillah There are some among them; to reach Allah’s blessing, he can sacrifice himself on the way of Allah. So, he who commit his life for Allah, also submit to silm. He surrenders himself to peace, joy and happiness.
So what about who doesn’t do that? Then he becomes a soldier of satan, who follows him with every step. He’s now a citizen of war, not peace. So naturally he won’t be able to reach salvation, ever. He won’t find peace, joy, happiness or salvation. Because he’s now a man of disasters.
innehu lekum ‘aduvvun mubiyn; Because he’s a clear enemy for you. Satan is clearly your enemy. So can anyone who follows his enemy be called sane? What’s the definition of a person who follows his enemies footsteps? I ask you. If you see a person who follows his enemy and do his every bidding, what would you call him? Whatever would you choose to name him, know that a person who follows satans footsteps would have the same name.
209-) Fein zeleltum min ba’di ma caetkumul beyyinatu fa’lemu ennAllahe Aziyzun Hakiym;
If after you have been given this much clear proof you still deviate, know well that Allah is the Aziz (He will subject you to the consequences of your deeds with His unchallengeable might) and the Hakim. (A.Hulusi)
If ye backslide after the clear (Signs) have come to you, then know that Allah is Exalted in Power, Wise. (A.Yusuf Ali)
Fein zeleltum min ba’di ma caetkumul beyyinat If you fall into deviation, if your footsteps don’t follow the path Allah shows you and backslide; min ba’di ma caetkumul beyyinat If you backslide and fall into deviation after all the clear proofs are shown to you.
fa’lemu ennAllahe Aziyzun Hakiym; Look at the answer, my friends. It doesn’t say something like; it will be like this or that. No. If you already fell into deviation, what a worse fate or a curse would you need to suffer? So what’s the following sentence? If you fall into deviation; Allah is Aziyz (Exalted in Power)
As in; by not following the path of Allah, by refusing Allah’s road, do you honestly think you would harm Allah? Would you be able to subtract from Allah’s essence? What have you to contribute in the first place that you have that idea of subtraction now? Allah is Aziyz. His power comes from Himself. Allah doesn’t bound to you. But your integrity bounds to Allah. If you leave Allah, you become dishonored. You lose your integrity. You lose your honor. You lose your virtue and ultimately your identity. You become disgraced. So bind yourselves to Allah. Your submission is not something of a gain for Allah. There’s only one side to benefit from this bind and it’s the side of the one who surrender himself to Allah. You have something to gain. Why now Allah has anything to gain? Because Allah doesn’t need you, you need Allah. Because Allah is Aziyz and Wise in everything.
So if you ask, why then; why does human created? Why did Allah created human knowing he would riot to Allah, then there’s only one answer for that. Because Allah is Hakiym. Allah has wisdom, there’s nothing without Allah’s wisdom. What is wisdom? It is the power of seperating the good from evil and appreciate it. There’s no value of true believers without heathens. There would be no value of faith without blasphemy. This is the wisdom.
210-) Hel yenzurune illa en ye’tiyehumullahu fiy zulelin minel gemami vel Melaiketu ve kudiyel emr* ve ilAllahi turceul umur;
Are they waiting for Allah to come to them with angels in canopies of clouds and settle their matters? And to Allah all formations are returned. (A.Hulusi)
Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled? but to Allah do all questions go back (for decision). (A.Yusuf Ali)
Hel yenzurune illa en ye’tiyehumullahu fiy zulelin minel gemami Do you expect for Allah to come with angels in canopies of clouds? vel Melaiketu with angels His side, you want Allah to suddenly appear from sky? Are waiting something like this? ve kudiyel emr So that the matter is settled? Your problems would have been solved? ve ilAllahi turceul umur; To Allah all things are returned. At the end everything will return to Allah.
To understand what this verse really mean, we should look at the topic of the following verse. The following verse talks about the sons of Israel. This also reminds me of the 55th verse of Baqarah as well. Remember that verse;
Ve iz kultum ya Masa len nu’mine leke hatta nerAllahe cehraten, And remember ye said: “O Moses! We shall never believe in thee until we see Allah manifestly,” feehazetkumussa’ikatu Thereupon ye were dazed with thunderbolt even as ye looked on.
Now we remember that verse. A warning is given to this community in this verse. O, the community of Muhammad. Don’t become Jewminded like the sons of Israel. What do you expect? To see Allah manifest openly? These verses, these revelations come from Allah. How come you couldn’t show your faith like you see Allah after you witness all these?
It’s about this actually. A speech like this. Can it be possible to be written by some other being than Allah? If you cannot believe Allah like you see, after you witness these words, after these words find a way to reach you; then even if you see Allah openly, you cannot show faith neither. So how could you demand to see Allah openly even after your lack of sight for Allah’s words?
This is also a warped logic. Warped because thinking Allah who is absolute as something material. Thinking Allah with putting physical density. What’s that mean? It means this. Unable to comprehend the incapability. Only a person whose unaware of his incapability would ask for seeing Allah openly. If he’s aware of that, he gives up. Because he then knows he’s helpless at that point. Because mere eyes cannot see the absolute. Yes. These eyes cannot comprehend Allah’s concept. La tudrikuHUl ebsaru.. (Enam/103) Vision perceives Him not but He perceives all that is visible. This is the meaning here.
ve kudiyel emr If it’s the case then the matter is settled. ve ilAllahi turceul umur; And to Allah, all things returned, all matters returned.
211-) Sel beniy israiyle kem ateynahum min ayetin beyyinetin, ve men yubeddil ni’metAllahi min ba’di ma caethu feinnAllahe shediydul ‘ikab;
Ask the Children of Israel how many clear signs We have given them. Whoever changes the favor of Allah after it has come to him (should know well that) Allah is just and severe in recompense (putting into effect the consequences of one’s actions). (A.Hulusi)
Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after Allah’s favor has come to him, substitutes (something else), Allah is strict in punishment. (A.Yusuf Ali)
Sel beniy israiyle kem ateynahum min ayetin beyyinetin Ask the children of Israel, we gave them countless clear signs. ve men yubeddil ni’metAllahi min ba’di ma caethu feinnAllahe shediydul ‘ikab; Allah’s messages are given us as Allah’s favors here. Revelations are favors from Allah. Allah’s addressing people is the greatest favor of all. And for those who ask favors, Qur’an answers, “Here, is the greatest favor of all.” Because there’s no greater favor than salvation. So; whoever changes the favors of Allah had sent down; min ba’di ma caethu whoever changes it after it arrived to him; feinnAllahe shediydul ‘ikab; Know that Allah’s punishment will be severe.
Here Qur’an establishes a connection between this community and the children of Israel. Ask the children of Israel, says the Rabb of All Worlds. Ask the children of Israel. Very interesting and it may seem like there’s no connection between this verse and the one before. But the speech turns immediately on the children of Israel in this verse of 211/Baqarah. Why ask them? Ask them because they know me well. Ask what happened to them before so that you may understand. Ask them, so that you shouldn’t meet the same fate as they did. So that you shouldn’t turn into Jewminded beings as they did. So that you shouldn’t reach at that corrupted point.
212-) Zuyyine lilleziyne keferul hayatud dunya ve yesharune minelleziyne amenu* velleziynettekav fevkahum yevmel kiyameti, vAllahu yerzuku men yeshau Bi gayri hisab;
Worldly life has been adorned and beautified for the disbelievers (those who deny their inner reality turn to the fancy outer world)! They ridicule the believers (because of this). Yet the protected believers will be above them on the Day of Resurrection. Allah gives provision (both limited sustenance for the corporeal life and infinite life sustenance pertaining to the realization of one’s inner reality and its benefits) to whom He wills without account. (A.Hulusi)
The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will. (A.Yusuf Ali)
Zuyyine lilleziyne keferul hayatud dunya Worldly life has been adorned for the deniers and disbelievers. Yes, it’s been beautified. It’s a matter of vision, my friends, not existence. It’s just a point of view. Actually you choose the thing you see as the mental state you see. The person who says something beautiful is actually the same person who has the beauty within to be able to see it. In other words, the beautiful one isn’t the object, it’s the one who can see the beauty. Search the beauty in your eyes. Search the beauty in your looks before the things you look. Also know that uglyness also comes from the looks as well.
Just like the persian tale of Layla and Majnun. People saw Layla and surprised, “How on earth a man can fall for this girl? How can Majnun be mad about this girl?” And when Majnun heard these words he said; “Come and see her with my eyes.” It’s like that. Your looks are important. However you choose to look a thing, you see it as it is. But before looking, you should know how to see, so that you can seperate the beauty from ugly. So how can a person evaluate the world before seeing the afterlife? Even seeing the afterlife isn’t an option for us for now, then there’s only one thing we should do. Believe as we see it. That’s the blessing. If you are able to believe like you see, then you realize that the worlds beauty is nothing compared to the beauty of afterlife. All good and charming things in this world are just mere copies of the things in afterlife. You realize that the world is just a copy of afterlife altogether and understand that the originals are in afterlife. That’s when you can feel like seeing the afterlife. So all things are within the content of sight.
Zuyyine lilleziyne keferul hayatud dunya ve yesharune minelleziyne amenu Yes. They, (the disbelievers, deniers who are dazzled by the beauties of this world) mock believers. Look at this interesting scene. It doesn’t stop at just seeing the world as a beauty, once this mental state enters the heart, once they start to desire the world, once they choose to turn back to afterlife and facing the world, becoming an earthling and turning to a jewminded state; they begin to ridicule the real true believers. They begin to mock them. Because now they don’t understand. They can’t understand.
Yes, they can’t. They can’t understand why a man, cuts his sleep in the middle of the night and prays. They can’t understand why you leave the school you studied in for years just for a head wrap or garment. They can’t understand why you quit your job because it just interferes your daily prays. They can’t understand how you spend all your riches and belongings (which possibly they cannot earn in several lifetimes); on the way of Allah, just like that. They are unable to comprehend. They cannot understand how you wake up and run to pray Allah, because they cannot do that even if you pay them. They don’t understand. So naturally that’s why all those mockings.
velleziynettekav fevkahum yevmel kiyameti But! Those who reach that state of mind, those who reach the consciousness of Allah. They will have a higher position from them on judgment day. That’s a fact. Even if they mock those believers all their lives. They will stay low. Their eternal lives will be lower then them. That’s that.
Actually their earth lives are not far behind. They see them higher because they are like woods with clothes in this world and they choose to hide behind these masks. That doesn’t mean they are higher.
vAllahu yerzuku men yeshau Bi gayri hisab; for Allah bestows His abundance without measure on whom He will.
If you ask why this verse ends like this; it’s because they are not bound to be higher in afterlife. If Allah wants, those true believers will be in a higher position in earth life too. As riches, knowledge, political or person positions. As the leaders. Of course there are some rules for having Allah’s abundance. What is the first rule? Ve en leyse lil Insani illa ma sea; (Necm/39) Working and showing effort. If you manage to show more efforts than them, then the world is yours too. But in this world there’s no backing. It’s a matter of action and reaction. As in if you work, you gain.
But what I said earlier, doesn’t mean something like, if you ask afterlife, the world is given to you freely. No the meaning is not about this. World is given to you if you earn it. How’s that? It’s just like Hagar’s running. Just like Hagar, you are left behind in the middle of a desert with your baby. Abraham will leave you there. You ask, “To whom do you leave us?” And Abraham answers you. “I leave you to Allah.” And your answer is “Then Allah is enough for us.”
That’s how you choose Allah. That’s how you commit your life to Allah. Not only show submission but running between two hills searching for water until you pass out. That will be enough for you to find the water. The world will be given to you then, not just afterlife. And that’s the true meaning of earning the world, my precious friends.
213-) KanenNasu ummeten vahideten febe’asellahun Nebiyyiyne mubeshiriyne ve munziriyn* ve enzele mealhumul Kitabe Bil Hakki liyahkume beynenNasi fiymahtelefu fiyh* ve mahtelefe fiyhi illelleziyne utuhu min ba’di ma caethumul beyyinatu bagyen beynehum* fehedAllahulleziyne amenu limahtelefu fiyhi minel Hakki Bi izniHİ, vAllahu yehdiy men yeshau ila siratin mustekiym;
Mankind was once a single community. Then Allah revealed Nabis (manifestations of the perfection of Nubuwwah from within them) as bearers of good news and as warners. He revealed to them the Book (the knowledge of the reality and sunnatullah) in Truth, to judge between their disputes. Those to whom the Book was given disagreed with it out of jealousy, even after clear truths had come to them. Allah, by His will (B-iznihi; the suitability of the Names comprising their being) guided the believers to the truth about which the others disputed. Allah guides to a straight path (enables the realization of one’s innermost essential reality) whom He wills. (A.Hulusi)
Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight. (A.Yusuf Ali)
KanenNasu ummeten vahideten Mankind was once a single community. Right after this sentence, there’s an expression similar to Ibn. Mesut’s way. Fahtelefu they fell into disagreements. They fell into struggles. Even the famous scholars which disagree’s this way, put this factor to their tafsirs just as it is. All people, the whole mankind was once a single group, a single community. But then they fell into struggle.
febe’asellahun Nebiyyiyne mubeshiriyne ve munziriyn Allah sent Messengers with glad tidings and warnings, harbinger of heavens and reminders of wrath and hell, the prophets were sent.
ve enzele mealhumul Kitabe Bil Hakk and with them He sent the Book revealing the truth.
liyahkume beynenNasi fiymahtelefu fiyh Allah sent the Book revealing the truth. So that they could judge between people in matters wherein they differed; so that the matters they struggle over can be settles by the decree of Allah.
ve mahtelefe fiyhi illelleziyne utuhu min ba’di ma caethumul beyyinatu But what happened this time; there’s another problem surfaced. The People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish jealousies. They fell into fights again. And the reason was; bagyen beynehum the greed and wrath between them. Because of the hate and grudge, they fell into struggles again.
So even the communities Allah sent down the Book, fell into fights all over again. Look, there’s a summary of human history, right here. You can easily find the morning, noon and afternoon in this very verse. They fell into disagreements again, just out of their grudges.
fehedAllahulleziyne amenu limahtelefu fiyhi minel Hakki Bi izniHİ And what happened after that? Allah guided the believers to the Truth, if they were sincere with their own faiths, concerning that wherein they differed. Like I said, a summary of mankinds history. Allah guided them back to salvation, to the truth. Bi izniHİ by Allah’s will. They were guided back to truth, because of their faiths per Allah’s will.
vAllahu yehdiy men yeshau ila siratin mustekiym; Allah guides to a straight path to whom He wills.
The message here, is a short version of mankinds story. Starting from the prophet Adam; the humanity was just a handful of people, a small group. But then this group broke, fell into arguments. Allah sent prophets and books but this time they fell into arguments about books. Among those people who argue over books, Allah guided them to the true path if they really showed faith. And then another prophet and another book was sent.
Just like the arrival of Muhammad (p.b.u.h.). The prophet Abraham was sent. The disagreements were solved. But then what happened? They fell into struggle again. They lost the main purpose. So Muhammad sent down from the source with a book again. The true believers were guided to find the source again. Because that’s how Allah guided the humanity to salvation. Hope that we all find salvation per Allah’s will.
“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”.