Rahman Rahim

Bu notlari detayli olarak bu kayitta calismaya/aciklamaya basladik:
http://yourlisten.com/LoudThinking/8mayis2015fatiha1besmele

 may you have a peaceful healthy life filled with love and mercy, may your soul be fed from its navel cord to the Rahman, Raheem, Vishvayonih (Vedic name of God meaning "The womb of the universe") and Padmanabha (lotus-naveled One, from whose navel sprang the lotus which contained the universe)
>>"hem Rahman hem de Rahim kelimeleri "rahm" yani "ana rahmi"nden gelir. Annenin yavrusunu karninda sarip sarmalayip besleyip buyuttugu gibi Rabbim de evreni (mecazi) karninda sarip sarmalayip buyutuyor. Veda'larda "Lotus Navel" (Gobeginden nilufer cicegi yani evren cikan) olarak gecen Allah'in bu ismi bana "sila rahim" konseptini de hatirlatiyor (bkz Kur'an 2:27, 13:25, 48:10) Allah'la fitratimizda var olan baglantimizi korumak, onunla olan gobek bagimizdan ruhumuzu beslemenin tek yolu. Zira ruh Rabbimizden bize sebepsiz (sebep-sonuc anlaminda) olarak direkt uflenmistir (15:29)."

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 **Bible**(1 John 4:8 and 1 John 4:16b) "God is love"
**Qur'an**7:156 "warahmatee wasiAAat kulla shayin" => "Rahmetim ise her seyi kusatmistir" => "My grace overspreads everything"
40:7 "rabbanawasiAAta kulla shayin rahmatan waAAilman" => "Rabbimiz, rahmet ve ilim bakimindan her seyi kusatip-sardin" => “O our Sustainer! Thou embracest all things within [Thy] grace and knowledge"
**Rig Veda** 1.1.6: "Oh Loving Lord
It is Thy divine grace and glory
Grandeur and truthfulness
That Thou bestowest
Thy bliss and benediction
On Thy devotees."
>>And a message of "unity of faith" "unity of revelations" from the final revelation of God:<<
**Qur'an**42:13 (Asad) "In matters of faith, He has ordained for you that which He had enjoined upon Noah - and into which We gave thee [O Muhammad] insight through revelation as well as that which We had enjoined upon Abraham, and Moses, and Jesus: Steadfastly uphold the [true] faith, and do not break up your unity therein. [And even though] that [unity of faith] to which thou callest them appears oppressive to those who are wont to ascribe to other beings or forces a share in His divinity, God draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him."
*************

{2:40 O children of Israel! [31] Remember those blessings of Mine with which I graced you, and fulfill your promise unto Me [19], [whereupon] I shall fulfill My promise unto you; and of Me, of Me stand in awe!
2:41 Believe in that which I have [now] bestowed from on high, confirming the truth already in your possession, and be not foremost among those who deny its truth; and do not barter away My ...messages for a trifling gain; and of Me, of Me be conscious
2:42 And do not overlay the truth with falsehood, and do not knowingly suppress the truth;
2:43 and be constant in prayer, and spend in charity [for the poor], and bow down in prayer with all who thus bow down.
2:44 Do you bid other people to be pious, the while you forget your own selves -and yet you recite the divine writ? Will you not, then, use your reason? ;
2:45 And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit, -
2:46 who know with certainty that they shall meet their Sustainer and that unto Him they shall return.
2:47 O children of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people [or "how I preferred you to (all) creatures."];
2:48 and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall intercession be accepted from any of them, nor ransom taken from them, and none shall be succoured.}
***Note 31 by Asad (Quran Ref: 2:40)
This passage connects directly with the preceding passages in that it refers to the continuous guidance vouchsafed to humans through divine revelation. The reference to the children of Israel at this point, as in so many other places in the Qur'an, arises from the fact that their religious beliefs represented an earlier phase of the monotheistic concept which culminates in the revelation of the Qur'an.***
{2:26-27 (...) the iniquitous,
-who break their bond with God after it has been established [in their nature], [19] and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers.}
***Note 19 by Asad (Quran Ref: 2:27 )(also relevant to 2:40: " 'ahd" translated as promise or bond)
The "bond with God" (conventionally translated as "God's covenant") apparently refers here to man's moral obligation to use his inborn gifts-intellectual as well as physical-in the way intended for them by God. The "establishment" of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God's will with reference to his own behaviour. This interpretation of the "bond with God" seems to be indicated by the fact that there is no mention of any specific "covenant" in either the preceding or the subsequent verses of the passage under consideration. The deliberate omission of any explanatory reference in this connection suggests that the expression "bond with God" stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him "closer to the human than his neck-vein" (50:16). For an explanation of the subsequent reference to "what God has bidden to be joined", see surah 13, note 43.***
{13:19 Can, then, he who knows that whatever has been bestowed from on high upon thee by thy Sustainer is the truth be deemed equal to one who is blind? Only they who are endowed with insight keep this in mind:
13:20 they who are true to their bond with God and never break their covenant;
13:21 and who keep together what God has bidden to be joined, [43] and stand in awe of their Sustainer and fear the most evil reckoning [which awaits such as do not respond to Him];
13:22 and who are patient in adversity out of a longing for their Sustainer's countenance, and are constant in prayer, and spend on others, secretly and openly, out of what We provide for them as sustenance, and [who] repel evil with good. [44] It is these that shall find their fulfillment in the hereafter}
***Note 43 by Asad (Quran Ref: 13:21 )
This refers to all ties arising from human relationships- e.g., the bonds of family, responsibility for orphans and the poor, the mutual rights and duties of neighbours -as well as the spiritual and practical bonds which ought to exist between all who belong to the brotherhood of Islam (cf. 8:75 and the corresponding notes). In its widest sense, the phrase "what God has bidden to be joined" applies to the spiritual obligation, on the part of man, to remain conscious of the unity of purpose underlying all of God's creation, and hence - according to Razi - man's moral duty to treat all living beings with love and compassion.***
***My thoughts on "what God has bidden to be joined": When we turn away from God the Merciful and Compassionate, ar-Rahmaan ar-Raheem (the root of both words is "rahm" i.e. "womb"), from whose metaphorical womb we and all existence are sustained, we unplug the navelcord that feeds our spirit. One of the Vedic names of God illustrates this beautifully: Padmanabha (lotus-naveled One, from Whose navel sprang the lotus which contained Brahma, who created the universe). It is this navelcord that is sustained through God consciousness which we are bidden to be joined in our very innate nature. Our souls thrive from and rejoice in the remembrance of God and wither from turning away from God, from the forgetting and ignorance of God.***
Qur'an translation by Asad (and Picktall) from http://www.islamicity.com/quransearch/

Qur'anic wisdom in diversity

QUR’ANIC WISDOM IN DIVERSITY

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ (49:13)

· (Hujurat) 49:13 “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that ye may despise each other). Verily the most honored of you in the sight of Allah is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware.”

  

Biological origin is reflected the equality of human dignity common to all. We all belong to one human family without any inherent superiority of one over another.

Formation of “nations and tribes” is meant to foster rather than to diminish their mutual desire to understand and appreciate the essential human oneness underlying their outward differentiations; and, correspondingly, all racial, national or tribal prejudice (‘asabiyyah)  is condemned in the Qur’an.

The Prophet (pbuh) said: "He is not of us who proclaims the cause of tribal partisanship (asabiyyah); and he is not of us who fights in the cause of tribal partisanship; and he is not of us who dies in the cause of tribal partisanship" (Abu Da'ud, on the authority of Jubayr ibn Mut’im). When he was asked to explain the meaning of "tribal partisanship", the Prophet answered, it means helping your own people in an unjust cause"

Speaking of people’s boasting of their national or tribal past, the Prophet (pbuh) said: "Behold, God has removed from you the arrogance of pagan ignorance (jahiliyyah) with its boast of ancestral glories. Man is but a God-conscious believer or an unfortunate sinner. All people are children of Adam, and Adam was created out of dust." (Fragment of a hadith quoted by Tirmidhi and Abu Da'ud, on the authority of Abu Hurayrah.)

ذَلِكَ أَن لَّمْ يَكُن رَّبُّكَ مُهْلِكَ الْقُرَى بِظُلْمٍ وَأَهْلُهَا غَافِلُونَ (6:131)

·  (An’am) 6:131 ”And so it is that thy Sustainer would never destroy a community for its wrongdoing so long as its people are still unaware [of the meaning of right and wrong].”

God does not punish a community for its wrongdoing so long as its people are still unaware [of the meaning of right and wrong]: for all shall be judged according to their [conscious] deeds.

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللّهَ وَاجْتَنِبُواْ الطَّاغُوتَ فَمِنْهُم مَّنْ هَدَى اللّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلالَةُ فَسِيرُواْ فِي الأَرْضِ فَانظُرُواْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ (16:36)

·  (Nahl) 16:36 And verily We have raised in every nation a messenger, (proclaiming): Worship God and shun false gods. And among those [past generations] were people whom God graced with His guidance, and among them were those upon whom error was [deservedly] decreed. So travel through the earth, and see the nature of the consequence for the deniers!

وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَاء رَسُولُهُمْ قُضِيَ بَيْنَهُم بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ (10:47)

·  (Yunus) 10:47 “And for every nation there is a messenger, and when their apostle has come [and delivered his message] a decision is made between them in all equity; and they are never wronged.”

This verse stresses the continuity of religious revelation in mankind's history and the fact that in the long run no community, period or civilization has been left without prophetic guidance.

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُواْ فِيهِ وَمَا اخْتَلَفَ فِيهِ إِلاَّ الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ فَهَدَى اللّهُ الَّذِينَ آمَنُواْ لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ وَاللّهُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ (2:213)

·  2:213 All mankind were one single community, and God sent Messengers as heralds of glad tidings and as warners, and through them bestowed revelation from on high, setting forth the truth,  to judge between people in matters wherein they hold divergent views; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through mutual jealousy. But God guided the believers unto the truth about which, by His leave, they had disagreed: for God guides onto a straight way him that wills [to be guided].”

By using the expression ummah wahidah ("one single community") to describe the original state of mankind, the relative homogeneity of instinctive perceptions and inclinations characteristic of man's primitive mentality and the primitive social order at birth. Since that homogeneity was based on a lack of intellectual and emotional differentiation rather than on a conscious agreement among the members of human society, it was bound to disintegrate in the measure of man's subsequent development. As his thought-life becomes more and more complex, his emotional capacity and his individual needs, too, become more differentiated, conflicts of views and interests comes to the fore, and mankind cease to be "one single community" as regards their outlook on life and their moral valuations: and it was because of this that divine guidance become necessary. The Qur'an does not propound, as might appear at first glance, the idea of a mythical "golden age".

وَلَوْ شَاء رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ (11:118)

·  (Hud) 11:118 “If your Lord had so willed, He could surely have made all mankind one single community: but [He willed it otherwise, and so] they continue to hold divergent views.”

That is, divergent views about everything, even about the truths revealed to them by God. The unceasing differentiation in men's views and ideas is not incidental but represents a God-willed, basic factor of human existence. If God had willed that all human beings should be of one persuasion, all intellectual progress would have been ruled out, and they would have been similar in their social life to the bees and the ants, while in their spiritual life they would have been like the angels, constrained by their nature always to believe in what is true and always to obey God.

وَمَا كَانَ النَّاسُ إِلاَّ أُمَّةً وَاحِدَةً فَاخْتَلَفُواْ وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ (10:19)

· (Yunus) 10:19  All mankind was but one single community, and only later did they begin to hold divergent views. And had it not been for a decree- that had already gone forth from your Lord, all their differences would indeed have been settled between them.

this verse alludes to the fact, repeatedly stressed in the Qur'an, that the ability to realize God's existence, oneness and omnipotence is innate in man, and that all deviation from this basic perception is a consequence of the confusion brought about by man's progressive estrangement from his inborn instincts. (The estrangement comes from our own choices and external factors do not have any power over us. See 15:42; 14:22; 12:40; 7:71 and 53:23.)

وَلَوْ شَاء رَبُّكَ لآمَنَ مَن فِي الأَرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُواْ مُؤْمِنِينَ (10:99)

·  (Yunus) 10:99 “And if your Lord had willed, surely all those who are in the earth would have believed, all of them; will you then force people till they become believers?”

He has given man the freedom to choose between right and wrong, thus raising him to the status of a moral being (in distinction from other animals, which can only follow their instincts).

قُلْ فَلِلّهِ الْحُجَّةُ الْبَالِغَةُ فَلَوْ شَاء لَهَدَاكُمْ أَجْمَعِينَ (6:149)

·  (An’am) 6:149 ”Say: that the final evidence [of all truth] rests with God alone; and if it had been His will, He could indeed have guided you all.”

وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ (5:48)

· (Maidah) 5:48  “And We have revealed to you the Book in truth, confirming that which preceded it of the Scripture and determining what is true therein. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and way of life. And if God had so willed, He could surely have made you all one single community, : but [He willed it otherwise] in order to test you by means of what He has given you; so race to [all that is] good. Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you used to differ.”

The term shir`ah (or shari’ah) signifies, literally, "the way to a watering-place" (from which men and animals derive the element indispensable to their life), and is used in the Qur'an to denote a system of law necessary for a community's social and spiritual welfare. The term minhaj, on the other hand, denotes an "open road", usually in an abstract sense: that is, "a way of life". The terms shir'ah and minhaj are more restricted in their meaning than the term din (deen), which comprises not merely the laws relating to a particular religion but also the basic, unchanging spiritual truths which, according to the Qur'an, have been preached by every one of God's apostles, while the particular body of laws (shir'ah or shari'ah) promulgated through them, and the way of life (minhaj) recommended by them, varied in accordance with the exigencies of the time and of each community's cultural circumstances.

وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلكِن يُضِلُّ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَلَتُسْأَلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ (16:93)

· (Nahl) 16:93 “For, had God so willed, He could surely have made you all one single community; however, He lets go astray him that wills [to go astray], and guides aright him that wills [to be guided]; and you will surely be called to account for all that you ever did!”

Or: "God lets go astray whomever He wills, and guides whomever He wills". All Qur'anic references to God's "letting man go astray" must be understood against the background of 2:26-27 - "none does He cause to go astray save the iniquitous, who break their bond with God". That is to say, man's "going astray" is a consequence of his own attitudes and inclinations and not a result of an arbitrary "predestination" in the popular sense of this word. In his commentary on the above verse, Zamakhshari stresses this aspect of free choice on the part of man and points out that "God does not cause anyone to go astray except one who, as He knows, will never attain to faith; and He does not guide anyone aright except one who, as He knows, will attain to faith. Thus, He does not forsake anyone except those who deserve to be forsaken, and does not bestow His favour upon anyone except those who deserve to be favored. God makes the issue dependent on [man's] free choice (al-ikhtiyar), and thus on his deserving either [God's] favor or the withdrawal of [His] aid ... and does not make it dependent on compulsion [i.e., predestination].”

Zamakhshari rounds off his views on this problem in these words: "If [it were true that] God compels [men] to astray or, alternatively, to follow His guidance-why should He have postulated their deeds as something for which they will be held responsible?"

وَلَوْ شَاء اللَّهُ لَجَعَلَهُمْ أُمَّةً وَاحِدَةً وَلَكِن يُدْخِلُ مَن يَشَاء فِي رَحْمَتِهِ وَالظَّالِمُونَ مَا لَهُم مِّن وَلِيٍّ وَلَا نَصِيرٍ (42:8)

· (Shura) 42:8 “If God had so willed, He could surely have made them all one single community. But He admits unto His Mercy him that wills [to be admitted] whereas the wrongdoers shall have have no protector nor helper.”

  

إِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ (21:92)

· (Anbiaya) 21:92 “Verily, [O you who believe in Me,] this community of yours is one single community, since I am the Lord of you all: worship, then, Me [alone]!”

وَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ كُلٌّ إِلَيْنَا رَاجِعُونَ (21:93)

· (Anbiaya) 21:93 “But they have torn their unity wide asunder, all are returning unto Us.”

وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ (23:52)

· (Muminun) 23:52 And, verily, this community of yours is one single community, since I am the Lord of you all: remain, then, conscious of Me!

فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ (23:53)

· (Muminun) 23:53 But they have torn their unity wide asunder, piece by piece, each group rejoicing in its belief.

“Each group rejoicing in its belief,” literally, "in what they have [themselves]". In the first instance, this verse refers to the various religious groups as such: that is to say, to the followers of one or another of the earlier revelations who, in the course of time, consolidated themselves within different "denominations", each of them jealously guarding its own set of tenets, dogmas and rituals and intensely intolerant of all other ways of worship. In the second instance, however, the above condemnation applies to the breach of unity within each of the established religious groups; and since it applies to the followers of all the prophets, it includes the latter-day followers of Muhammad as well, and thus constitutes a prediction and condemnation of the doctrinal disunity prevailing in the world of Islam in our times. The well-authenticated saying of the Prophet quoted by Ibn Hanbal, Abu Da'ud, Tirmidhi and Darimi: "The Jews have been split up into seventy-one sects, the Christians into seventy-two sects, whereas my community will be split up into seventy-three sects." (It should be remembered that in classical Arabic usage the number "seventy" often stands for ‘‘many" - just as "seven" stands for "several" or ‘‘various’’ - and does not necessarily denote an actual figure; hence, what the Prophet meant to say was that the sects and divisions among the Muslims of later days would become many, and even more numerous than those among the Jews and the Christians.) 

Diversity in Islam

Contrary to popular belief, the purpose of Islam is not about forcing humanity to live under one religion.  Islam accepts diversity.  It accepts people of different races, backgrounds and faiths.  It does not force anyone to follow the word of God and forbids its followers from doing the same.  A great proof of this is evident in verse 10:99 of the Quran which states:

“And [thus it is:] had thy sustainer so willed, all those who live on earth would surely have attained to faith, all of them: dost thou, then, think that thou couldst compel people to believe,” (Asad)

In this verse, Allah is addressing Prophet Muhammed (pbuh) and telling him that he cannot force mankind to believe in Allah or the message of the Quran, because if Allah wanted, His creation would have believed in Him, but He willed otherwise.  This “otherwise” is usually where most become confused:  What does it mean that Allah willed otherwise? Did He will that some of his creation should not follow Him, and thereby be subjected to punishment?  The simple answer is no.  What Allah means is that He does not wish to force His creation to believe in Him or to accept Him and all the goods that He has bestowed on them.  He has given them free will instead of force.  He wants them to be able to choose whether or not they believe in Him, and realize and accept that they are His creations, that the world they inhabit and the food they eat and the water they drink to sustain themselves and the elements which they use to create materials and structures for everyday living ultimately come from the Almighty.  It is not anyone’s place, not even Prophet Muhammad’s (pbuh) to coerce people to believe in their Creator and Sustainer, it is the people’s own choice.  And that is the beauty of Islam: The freedom of choice.  This same freedom of choice is what creates diversity: people can either choose to believe or not choose to believe, they can believe every part of the truth, some parts of the truth, or no part at all, and all of this is covered in Islam.   Further proof lies in verse 16:93 which states,

“For, had God so willed, He could surely have made you all one single community; however, He lets go astray him that wills [to go astray], and guides aright him that wills [to be guided]; and you will surely be called to account for all that you ever did!” (Asad)

 In other words, if Allah wanted to, He could have compelled all of His creation to believe in Him, making them a single community, but He instead chose to give them their freedom and allowed them to choose for themselves whether they want to believe or not. This freedom of choice is what permits an individual to be different from another, in their belief, actions and choices.  At the end though, as the Quran states in the above verse and repeats several times, everyone will be held accountable for the choices that they have made in life and all will be judged with justice.

----Dr Ali Mermer 

"Cehenneme varmayacak kimse yoktur" ne demektir? Meallere dikkat

19:71 (Turkish) Sizden ona girmeyecek/varmayacak hiç kimse yoktur. Bu, Rabbinin kesin olarak üzerine aldigi bir karardir.
(Wain minkum illa wariduha kana AAala rabbika hatman maqdiyyan
19:71 (Asad) And every one of you will come within sight of it: ^[55] this is, with thy Sustainer, a decree that must be fulfilled.) 

Note 55 (Quran Ref: 19:71 )

Lit., "none of you but will reach it". According to some of the classical authorities, the pronoun "you" relates to the sinners spoken of in the preceding passages, and particularly to those who refuse to believe in resurrection; the majority of the commentators, however, are of the opinion that all human beings, sinners and righteous alike, are comprised within this address in the sense that all "will come within sight of it": hence my rendering.(Quran Ref: 19:71 )

Yani, 

(19:71: "Ve o, icinizden her birinizin gorus alanina girecektir: bu Rabbinin indinde gerceklesmesi kesin/sart bir karardir.")
(Not 55) Literal ceviride "icinizden oraya varmayacak kimse yoktur." Bazi klasik otoritelere gore "sizin icinizden" derken kastedilen onceki ayetlerde bahsedilen (19:69) "azginlik gosterenler"dir, ve ozellikle de dirilise iman etmeyi reddedenlerdir (19:66); ancak, mufessirlerin cogu, "icinde yanilan yer"in (cehennem) (19:70) butun insanlarin, hem gunahkar hem de muttakilerin, "gorus alanina" girecegi fikrini paylasirlar. Cevirimdeki "gorus alanina girecektir" ifadesi bu yorumlara dayanir. (Asad Not 55 yaklasik Turkce anlami)

Bir onceki mesajimin kisa ve uzun versiyonlarinda (http://pan-cck.blogs...r-ne-demek.html) degindigim, Kur'an'i okurken goz onunde bulundurmak gereken ilkelere eklenmesi gereken onemli biri de Kur'an'in tarihi ve baglamsal bir belge degil, her zamanda ve her kisiye bir hidayet kaynagi olusudur. ( 2:2 (Turkish) Bu, kendisinde süphe olmayan, muttakiler için yol gösterici olan bir kitaptir.) Bu nedenle her bir ayet okundugunda, su anda bu ayet bana ne vahyediyor diye sormalidir. Zira ayetler yalnizca Muhammad asm'a degil Kur'an'i hidayet niyetiyle okuyan herkese vahyolunmustur. (Burdaki "vahyolunmustur" ifadesinin Kur'an'daki anlami icin Nahl suresi 16:68-16:69 ve linkteki ilgili aciklamaya havale ediyorum http://pan-cck.blogspot.com/2014/04/kuran-ayetlerinin-sonsuz-anlam.html) Ayet, mesaj, isaret demektir. Kur'an'in dilinde, hem Kur'an'in misralari, hem de kendimizin de dahil oldugu evren, Allah'in ayetleri yani isaretleri olarak nitelendirilmektedir. Demek hepsinden ogrenilecek dersler vardir. 

Bu ayeti okurken, kendime, 'su anda bana ne mesaj tasiyorsun' diye sordugumda Allah aklima getiriyor ki, evet en gunahkar insan da, en muttaki insan da, nefis (yani, insanin icindeki hayvani ve seytani egilimler, ego, cherokee'lerin ifadesiyle insanin icindeki savasan iki kurttan nefret, kiskanclik, hirs gibi egilimleri olan kotu olani) sahibidir. Hayvani egilimlerin faydasi, bize nasil ayetlik yaptigi bellidir, en basitinden acligimiz, susuzlugumuz vs bize bedensel ihtiyaclarimizi hatirlatir, hayatta kalmak icin ustumuze duseni yapmaya davet eder, ancak kalp, akil ve ruhun iradesinden cikip nefis basi bozuk birakilirsa asiri yemek gibi zarar verir. Seytani egilimleri olan nefis ise, insani insan yapan ve dogru kullanilirsa insani meleklerden yani evrendeki diger varliklardan ustun kilacak ozelliktir. Bunun icin bkz. Bakara suresi 2:30-39. Insan hataya egilim gosterir ve sonra bu hatadan ya isledikten sonra ya da islemeden evvel doner ve boylece Rabbinin Tevvab, tevbeleri (gunahtan, kotulukten donmek) kabul eden, ismiyle tanisir. Melekler (evrendeki maddi her seyin manevi yonu, insanin maddi bedeninin ruhu gibi), hayvanlar gunah nedir bilmedikleri icin bu ismi taniyamazlar. Seytan ise hatasindan donmez. Insan bir nevi icinde hem melek hem seytani barindirir, boylece melekler gibi Yaraticisini tesbih ettiginde (Allah'in noksanlardan uzak oldugunu ifade etmek) seytandan gelen dusuncelerin neden yanlis oldugunu bilip anlayip bundan donerek tesbih edebildiginden, imani meleklerinkinden daha ustun olabilir. Ibrahim asm'in kissasi buna guzel bir ornektir. bkz. 6:74-79 (6:76 (Turkish) Gece, üstünü örtüp bürüyünce bir yildiz görmüs ve demisti ki: "Bu benim rabbimdir." Fakat (yildiz) kayboluverince: "Ben kaybolup-gidenleri sevmem" demisti.) Nefis maddi olarak buyuk ve yuce seylere deger verir: piramitler, dikili taslar, Nemrut'un gokte bir Yaratici'nin olmadigini ispatlamak icin yaptirdigi kule, gokdelenler, vs. Yildizlar da nefsin iradesindeki akil icin, urkutucu atesleri, akil almaz buyuklukleri ve yeryuzunden yukseklikleriyle maddeten guclu gorunurler. Halbuki ufacik bir insanin aklina dahi sahip degildirler. Ustelik her sey gibi onlar da ölümlüdurler. Ote yandan, kalbin iradesindeki akil, ölümlü yani fani, gecici bir seyin, en ufak bir partikulun dahi Yaraticisi olamayacagini bilir. Kalbin iradesinde dahi olsa, akil nefse urettirilen fikirlere de hakim oldugundan, imani daha keskin daha kesin olma potansiyeli tasir. Yani suphe ve sorgulama nefse urettirilen fikirlerden gelir, ancak bu supheler cevaplandiginda kalp ve hatta nefis dahi (nafsul mutmainnah: 89:27 (Turkish) Ey mutmain (tatmin bulmus) nefis,), imana daha cok ikna olur. 

Nefsin onemine boylece kisaca degindikten sonra, cennet ve cehennem ayetlerinin literal anlasilamayacagini da vurgulamali. Zira, (32:17 (Turkish) Artik hiç bir nefis, yaptiklarina karsilik olmak üzere kendileri için gözler aydinligi olarak nelerin (sayisiz nimetlerin) saklandigini bilmez.) ve bu ayeti aciklayan hadis ise: "God says: ‘I have readied for My righteous servants what no eye has ever seen, and no ear has ever heard, and no heart of man has ever conceived" ’ (Bukhari and Muslim, on the authority of Abu Hurayrah; also Tirmidhi)(cf. Fath al-Bari VIII, 418 f.)(yaklasik cevirim: "Allah der ki: "Salih kullarim icin hic bir gozun gormedigi, ve hic bir kulagin duymadigi, ve hic bir insan kalbinin tasavvur etmedigini hazirladim" ") Yani, esasen insanin ahiret hayatini hayal etmesi imkansizdir. Bu, anne karnindaki fetusun dunya hayatini hayal etmeye calismasindan farksizdir. Bir cok ayet, ahiret hayatinin bu dunyayi bazi yonlerinden hatirlatacak olsa da, tamamen yeni bir "insa" olacagini soyler (ornegin, 2:25 Kendilerine rizik olarak bu ürünlerden/meyvelerden her yedirildiginde: "Bu daha önce de riziklandigimizdir" derler. Bu, onlara, (dünyadakine) benzer olarak sunulmustur. 56:35 (Turkish) Gerçek su ki, Biz onlari yeni bir insa (yaratma) ile insa edip-yarattik.) Konudan biraz sapacak olursak, benim tamamen atmasyon teorime gore ahirette zaman mefhumu degiseceginden, bu dunyadaki 2 boyutlu dairesel zamanin 3 boyutlu mekana eklenip ahiretin 5 boyutlu bir evren olmasi mumkundur. Nasil ki Carl Sagan'in Flatland (Duz memleket) ornegindeki 2 boyutlu farazi bir canli 2 boyutlu resmini gordugu meyveyi 3 boyutlu halde gorse tanir ama hayretler icine duser, https://www.youtube.com/watch?v=UnURElCzGc0 kim bilir, biz de ahirette belki 3 boyutlu meyvelerin 5 boyutlu hallerini gorup, hem taniyip, hem hayret icine dusecegiz, zira daha yuksek boyutlarin neye benzedigini tasavvur etmemiz bu dunyada imkansizdir. Ancak yuksek boyutlu objelerin 3 boyutlu golgelerinin neye benzeyebileceklerini bilebiliriz ve bazi cizimlere bakilirsa boyut arttikca objelerin guzelligi ve dikkat cekiciligi de artiyor, adeta Allah'in Cemal (Sonsuz guzellik kaynagi) ismini daha acik secik, daha ince bir perde arkasindan goruyoruz.  

Sapaktan cikip 19:71 ayetine donecek olursam, cehennem sadece öldükten sonra var degildir. Zira cehennem icin yapilan tasvirlerden biri de "zakkum agaci"dir, "agac" benzetmesi bu dunyanin ahiretin cekirdegi olduguna isaret eder. Ayni sekilde cennet icin de "tuba agaci" misali verilir.(36:54 (Turkish) Iste bugün hiç kimseye (hiç) bir seyle zulmedilmez ve siz de yaptiklarinizdan baskasiyla karsilik görmezsiniz.) Bu dunyada yaptiklarimiz topraga cekirdek ekmek gibi ve neyin cekirdegini ekersek onun agacini ahirette bicecegiz. Peki bu yaptiklarimizin karsiligini bu dunyada gormeye baslamiyor muyuz? Adalet ahirette tamamlanacak olsa da bu dunyada da vicdan azabi ve ruh sikintisi formlarinda cehennemin numunesini, ic huzuru formunda cennetin numunesini tadiyoruz. En muttaki en evliya hatta peygamber olan kisi dahi, nefis sahibidir ve nefsine uydugu ya da uymayi hayal ettigi takdirde cekecegi vicdani ve ruhi sikinti, cehennemin onun "gorus alanina" getirilmesidir. Ornegin, yaratilisi, evreni, kendimi, amaci olmayan varliklar gibi farzedip hayal etsem, bunun duygularima ve ruhuma verecegi eziyeti hayalen ve faraziyen dahi hissetmeye baslarim. Cekecegim bu eziyet, cehennem atesinin bir nevi dumanini solumamdir. Halbuki, Rabbimin ne kadar comert ve merhametli oldugunu ve her zaman benim icin en hayirli iyi olani yarattigini hayal etsem bunun icime doldurdugu huzur, cennet bahcesinin bir nevi kokusunu duymamdir. 

41:30 (Turkish) Süphesiz: "Bizim Rabbimiz Allah'tir" deyip sonra dosdogru bir istikamet tutturanlar (yok mu); onlarin üzerine melekler iner (ve der ki:) "Korkmayin ve hüzne kapilmayin, size vadolunan cennetle sevinin."
41:30    behold,   those who say, “Our Sustainer is God,” and then steadfastly pursue the right way - upon them do angels often descend, [say­ing:] “Fear not and grieve not, but receive the glad tiding of that paradise which has been promised to you!

"Allah, diledigini saptirir" ne demek? Mealden Kur'an okurken dikkat

16:93 (Turkish) Eger Allah dileseydi, sizi tek bir ümmet kilardi; ancak diledigini saptirir, diledigini hidayete erdirir. Yaptiklarinizdan muhakkak sorumlu tutulacaksiniz.

Qur'an 16:93 (Asad) For, had God so willed, He could surely have made you all one single community; [116] however, He lets go astray him that wills [to go astray], and guides aright him that wills [to be guided]; [117] and you will surely be called to account for all that you ever did! [118] -

14:4 (Turkish) Biz hiç bir elçiyi, kendi kavminin dilinden baskasiyla göndermedik ki, onlara apaçik anlatsin. Böylece Allah, diledigini sasirtip saptirir, diledigini hidayete erdirir. O, üstün ve güçlü olandir, hüküm ve hikmet sahibidir. 

Qur'an 14:4 (Asad) And never have We sent forth any apostle otherwise than [with a message] in his own people's tongue, so that he might make [the truth] clear unto them; [3] but God lets go astray him that wills [to go astray], and guides him that wills [to be guided] -for He alone is almighty, truly wise. [4] -

Ozet-Uzun sozun kisasi:

(14:4) (16:93) ve baska bir cok ayetlerin yanlis anlasilmasinin iki sebebi var: birincisi, okunan meallerin Kur'an'in kendisi sanilmasi, ikincisi ise her bir ayetin sonsuz anlam katmanlari oldugunun ihmal edilmesi.

Ayetteki "man yashaa' " ifadesi Arapca dilbilgisine gore hem "diledigini" hem de "dileyeni" anlamina gelir. Yani, ayni ayetten hem "Allah dileyeni sasirtip saptirir, dileyeni hidayete erdirir.", hem de "Allah diledigini sasirtip saptirir, diledigini hidayete erdirir." anlami anlasilabilmektedir.

Her bir ayetin sonsuz anlam katmanlarinin oldugu goz onunde bulundurularak bu iki anlam birlikte incelendiginde, asagida Asad ve Zemahseri'nin de yorumlarinda gorulebildigi gibi, anlamlarin sinerjisinden baska baska anlamlar cikacaktir. Zira, Nursi'nin Sozler kitabindaki "Kader risalesi" olarak bilinen 26. soz bolumu http://www.erisale.com/#content.tr.1.623 calisilirsa, veya bu videolardan Kadere Iman belgeseli http://www.seyrangah.tv/category/kadere-iman izlenirse Allah'in dileyeni saptirmayi ya da hidayete erdirmeyi dilemesi prensibinin, kader meselesinin idrak edilmesindeki onemi Alim olan Allah'in izniyle daha net anlasilacaktir. Zamanin Yaraticisi Allah, ezeli, yani zaman yaratilmadan once, zamanin otesinde var olan, zamanin tumunu kusatan ilmiyle, kimin iman etmeyi tercih edip kimin etmeyecegini bilir ve ona gore onlari adaletle saptirir ya da hidayete erdirir. Kaderimizde yazili olan seyler de aynen boyle, bizim ozgur irademizle yapacagimiz tercihleri onceden bilip ona gore sonuclar yaratan Rabbimizin yeryuzu tiyatrosudur. Ancak, biz yazilan tiyatroyu oynamiyoruz, bilakis bizim oynayacagimiz tiyatro evvelden malum olunup yazilmis, simdi ise an-i seyyalde (akip duran zaman nehrinin uzerindeki bi su kopukcugu misali, simdiki kisacik anda) yaratiliyor.

Uzun soz icin:

(14:4) (16:93) ve baska bir cok ayetlerin yanlis anlasilmasinin iki sebebi var: birincisi, okunan meallerin Kur'an'in kendisi sanilmasi, ikincisi ise her bir ayetin sonsuz anlam katmanlari oldugunun ihmal edilmesi.

Evvela birincisine deginelim: Birden fazla dil bilen herkes bilir ki, herhangi bir dilden baskasina, beser kelami bir kitap dahi olsa, cevirilen metin orijinalini yansitmada, tercumanin orijinalinden anlayip da ceviri dilinde ifade edebildikleriyle sinirlidir. Yani tercuman orijinalini yanlis ya da eksik anladiysa, bu, ceviride bir sinirdir. Tercuman dogru anlasa dahi diger dilde kendini ifade edebilme yetisiyle yine sinirlidir, ve dahi cevirilen diller arasinda kelime dagarcigi pek farkli ve cevirilen dilin dagarcigi daha sinirliysa bu da yine kendi icinde bir sinirdir.

Fransizca gibi hem grameri komplex olan, hem de Latince sagolsun kelime dagarcigi pek genis olan bir dil dahi, Arapca ile gramer komplexliginde ya da kelime dagarciginin genisligi ve detayliliginda ve belagat denilen edebi zenginlik yonunde yarisamaz. Kim bilir, Kur'an dilinin Arapca olmasi hikmetlerinden belki biri de budur.

Ana dili Arapca olan kimseler (Araplar) dahi, Kur'an'in zengin kelime dagarcigi ve derin belagati karsisinda acizlesmekte, sozluk ve tefsirlere basvurmak ihtiyaci hissetmektedirler. Bunda Kur'an Arapcasinin 14 asirlik olmasinin etkisi de vardir, gerci Arapca, dil yapisi sesli harflerden ziyade sessiz harfler uzerine kurulmus olmasi nedeniyle, tarih boyunca cok az degismis olmasiyla da diger dillerden ayrilir. Ancak, Araplarin dahi tefsirlere ihtiyac duymalarinin esas sebebi yukarida degindigim ayetlerin sonsuz anlam katmanlarinin olmasiyla iliskilidir.

Bir cok Kur'an ayetinde Kur'an ayetlerinin "mubiin" (apacik, kolay anlasilir, vs) oldugu ifade edilir. Maalesef gordum ki bir cok kisi de bunun tefsirlere ihtiyacimiz olmadigi anlamina geldigini sanirlar. Halbuki Kur'an ayetlerinin her biri birer okyanustur. Kahve fincaniyla gelen okyanus kiyisina, kahve fincani kadar su damlalari alir, bundan lezzet ve memnuniyet duyar. Okyanus kiyisina tankerle gelen de, tanker kadar su damlalari feyz alir okyanustan. Yani, Kur'an'i okuyan en cahil insan dahi, Kur'an'i okudugunda ruhu bundan bir nebze olsun lezzet alir ve akli bir nebze olsun bazi manalari anlar. Ancak anlasilan bu manalarin yanlis olma ihtimali oldugu gibi, ilmiyle amel eden bir alimin anlayacagi manalardan da pek azdir.

Nasil ki imanin dereceleri vardir, ilmal yakin aynal yakin (bilir gibi, gorur gibi); oyle de Kur'an'i anlamanin, fakihligin de pek cok dereceleri vardir. Ben Kur'an'i hasa bir Muhammad asm'in bir Imam Ali ra'in anladigi gibi anladigimi asla ve kat'a iddia edemem, etsem pek ukala ve cahil bir yalanci olurum. Bu nedenle, Arapca bilen ya da bilmeyen her mu'min kadin ve erkek uzerine Kur'an'i aciklayan her turlu meal, serh ve tefsiri elimizden gelince calisip Kur'an'i daha iyi anlamaya calismak, hatta Arapcamizi ilerletmek bir gorevdir. Kur'an'i okurken anlamadigimiz ayetler oldugunda, "ben ne cahilim ve anlayisim ne kadar kisitlidir" deyip de bilumum tefsirlerden vs anlamlarini ogrenmek yerine "ben en iyisini bilirim ve (hasa) bu ayetler sacmadir" demek cehaletin insani kufre nasil goturebildiginin en acik ve pek uzucu bir ornegidir. Ve dahi bu nedenle denilmistir ki:
"Gözün siyahı ile beyazı birbirine ne kadar yakınsa, cehalet de küfre o kadar yakındır."

Arapca bilmeyip de Ingilizce bilenler icin, Arapca ogrenene degin, Leopold Weiss Muhammad Asad'in tercumesini tavsiye ederim. Onun tercumesinin de notlariyla beraber iyice calisilmasini tavsiye ederim. Kendisi bir haham sulalesinden gelmekte olup Ibranice ve Aramice ve dolayisiyla eski Arapcanin kokenlerini cok iyi derecede bilmektedir. (Her ucu de Sami dil grubundan olan ve birbirlerine Fransizca, Ispanyolca ve Italyanca kadar ya da Turkce ve Azerice kadar yakin diller.) Ingilizce ceviriler icinde benim ve bircoklarinin en takdirini kazanmis bu ceviriye Asad musluman olduktan sonra 17 yilini adamistir. Taberi, Razi gibi klasik tefsirleri cok detayli calistigi ayetlere dustugu notlardaki aciklamalardan bellidir.

Gerci onun notlarini calisirken bazen not delhizine dustugumu sanarim. Birbirine referansli notlari takip ederken bir not icin 5-10 farkli ayetten not okudugum olmustur; bunlarin kontekstlerini birbirlerine baglamaya calisirken Inception'in 4-5 katli ruya icinde ruyalarindan birine girmis gibi kaybolurum. Asad'in cevirisi bu linkten okunabilir: islamicity.com/quransearch/

Hem Arapca hem Ingilizce bilmeyenler icin ise maalesef onerebilecegim bir Turkce ceviriye henuz rastlamadim, Turkce cevirileri de pek bilmiyorum. Bildigim kadariyla cevirilere Cumhuriyet doneminde baslandi. Tevhid-i tedrisattan sonra, imam hatip liselerinde ve ilahiyatlarda dahi Arapca ogreten bircoklarinin (dikkatinizi cekerim, ogrencilerden degil hocalardan bahsediyorum) "nasilsin iyi misin"den ote Arapca bir sohbetten aciz olduklarini dusunecek olursak, onlardan Arapca ogrenip de sonra Kur'an'i cevirmeye kalkanlarin cevirdikleri Kur'an nice olur, artik siz dusunun. Ornegin, maalesef Turkce cevirilerde Arapca deyimlerin kelime kelime cevrilmis olmasi gibi hem gulunc hem acikli durumlara pek sik rastlanmaktadir. Turkce deyim ve atasozlerini baska bir dile cevirirseniz ne kadar sacma ve komik oluyorsa, bu her dil icin gecerlidir. Gercekten Asad'in Ingilizce cevirisi gibi kaliteli bir ceviri bilen varsa lutfen beni de haberdar etsin.

Tefsirlere gelince, kanimca 20-21. yuzyillarin en degerli tefsiri Said Nursi'nin Risale-i Nur Kulliyati adi altinda yazmis oldugu kitaplardir. Turkce ve Arapca ceviri ve orijinal versiyonlari ile Ingilizce (ve Fransizca, Urdu, Ispanyolca gibi bir cok baska dil) cevirileri mevcuttur. Medyanin beyinlere sokmak istediginin aksine, Nursi'nin kitaplarini okumak icin gidip Fethullahci ya da Nurcu diye bilinen bir cok cemaatten birine kaydolmak veya dahil olmak zorunlulugu yoktur. Tek yapilmasi gereken iste bu blogu okudugunuz gibi http://www.erisale.com/ (Osmanlicasi/Arapcasi/Farscasi zayif olanlar icin interaktif sozluklu bir site) ya da nur.gen.tr gibi sayfalarindan birine gidip Kur'an'i daha iyi anlamak niyetiyle okumaktan ibarettir. Naturalizm (dogacilik), materyalizm (maddecilik) ve consumerism (tuketicilik) virusleri ile hastalanmis modern nefis, akil, kalp ve ruhlarimiza en ikna edici, en hitap edici tefsir kanimca cagin muceddidi Nursi'nin kitaplaridir. Tavsanin suyunun suyu misali, Kur'an'in mantigini ogreten Risale-i Nur'larin mantigindan esinlenerek hazirlanmis ve iman esaslarini ikna edici sekilde aciklayan, benim de internetten yeni rastgeldigim su videolari da ayrica tavsiye ederim:
http://www.seyrangah.tv/tum-kategoriler

Bu uzun girizgahtan sonra yukarida ozellikle ornegini verdigim ayetlerin siklikla neden yanlis anlasildigi ve nasil anlasilabilecegine gelelim. Bunun icin 14:4 ayetinin mealine Asad'in dustugu Ingilizce notu burada Turkce'ye cevirmeye calisacagim:
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَهُوَ الْعَزِيزُ الْحَكِيمُ (14:4)
14:4 (Turkish) Biz hiç bir elçiyi, kendi kavminin dilinden baskasiyla göndermedik ki, onlara apaçik anlatsin. Böylece Allah, diledigini sasirtip saptirir, diledigini hidayete erdirir. O, üstün ve güçlü olandir, hüküm ve hikmet sahibidir.
Not 4 (Quran Ref: 14:4 )
Ya da "Allah dileyeni sasirtip saptirir, dileyeni hidayete erdirir." Allah'in "diledigini saptirmasi" ile ilgili Kur'an'da gecen tum ifadeler 2:26-27 ayetlerinin isigi altinda anlasilmalidir - "Ancak O, fasiklardan baskasini saptirmaz. Ki (bunlar) Allah'in ahdini, onu kesin olarak onayladiktan sonra bozarlar" ("Allah'in ahdini bozma" ifadesi icin 2. sure, 19. nota bakiniz): yani, insanin "sapmasi" kendi tavir ve meyillerinin bir sonucudur, yoksa rastgele bir (halk arasinda kullanildigi anlamiyla) "kader kismet" sonucu degildir. (bkz sure 2, not 7). Bu ayetin tefsirinde Zemahseri insanin ozgur secme iradesi yonunu vurgular ve "Allah'in hic bir zaman iman etmeyecegini bildiklerinden baskasini saptirmayacagini ve iman edecegini bildiklerinden baskasina da hidayet vermeyecegini [belirtir]. Boylece "saptirma" [ifadesi Allah'in kisiyi] yalniz birakmasi (tahliye) ve onu lutfundan mahrum etmesi, "hidayet" [ifadesi] ise [O'nun] tevfik (Allah'in kuluna yardim edip yol gostermesi) ve lutfuna mazhar olmak anlamina gelir.... Boylece, O vazgecilmeyi hakedenden baskasindan vazgecmez ve lutfuna mazhar olmayi hakedenden baskasini da lutfuna mazhar etmez." 16:93 ayetinde de gecen ayni ifadeyle ilgili Zemahseri su yorumda bulunur: "[Allah, bilincli olarak] hakikati yalanlamayi secip, bu [kufurde] israrci olacaklarini bildikleri kisilerden vazgecer; ve... imani sececeklerini bildiklerini de lutfuna mazhar kilar: boylece Allah meseleyi insanin ozgur secimine, ihtiyarina ve [Allah'in] yardimlarini lutfetmesi ya da geri cekmesine layik olmasina bagli kilar.... mecburiyete [yani kismete] bagli kilmaz, ki bu [insanin] yukarida bahsedilenleri hak etmesini engellerdi." (Not 4, Asad'dan ceviri)

Burada dikkat ceken bir nokta da ayetteki "man yashaa' " ifadesinin Arapca dilbilgisine gore hem "diledigini" hem de "dileyeni" anlamina gelebilmesidir. Yani, ayni ayetten hem "Allah dileyeni sasirtip saptirir, dileyeni hidayete erdirir.", hem de "Allah diledigini sasirtip saptirir, diledigini hidayete erdirir." anlami anlasilabilmektedir. Bu son nokta ise, en yukarida bahsettigim her bir ayetin sonsuz anlam katmanlari olmasi ile ilintilidir. Zira, bu iki anlamin birinden birini secip ayetin anlamini daraltmak yerine her iki anlam birlikte incelendiginde, yukarida Asad ve Zemahseri'nin de yorumlarinda gorulebildigi gibi, anlamlarin sinerjisinden baska baska anlamlar cikacaktir. Zira, Nursi'nin Sozler kitabindaki "Kader risalesi" olarak bilinen 26. soz bolumu  http://www.erisale.com/#content.tr.1.623 calisilirsa, veya yukarida tavsanin suyunun suyu addettigim videolardan Kadere Iman belgeseli http://www.seyrangah.tv/category/kadere-iman izlenirse Allah'in dileyeni saptirmayi ya da hidayete erdirmeyi dilemesi prensibinin, kader meselesinin idrak edilmesindeki onemi Alim olan Allah'in izniyle daha net anlasilacaktir. Zamanin Yaraticisi Allah, ezeli, yani zaman yaratilmadan once, zamanin otesinde var olan, zamanin tumunu kusatan ilmiyle, kimin iman etmeyi tercih edip kimin etmeyecegini bilir ve ona gore onlari adaletle saptirir ya da hidayete erdirir. Kaderimizde yazili olan seyler de aynen boyle, bizim ozgur irademizle yapacagimiz tercihleri onceden bilip ona gore sonuclar yaratan Rabbimizin yeryuzu tiyatrosudur. Ancak, biz yazilan tiyatroyu oynamiyoruz, bilakis bizim oynayacagimiz tiyatro evvelden malum olunup yazilmis, simdi ise an-i seyyalde (akip duran zaman nehrinin uzerindeki bi su kopukcugu misali, simdiki kisacik anda) yaratiliyor.

bu meseleyle ilgili daha detayli aciklama icin bu linke de bakabilirsiniz:
http://pan-cck.blogspot.com/2014/04/kuran-ayetlerinin-sonsuz-anlam.html