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)."

https://www.facebook.com/photo.php?fbid=10152505103988245&set=a.10151131037963245.486523.501043244&type=1&theater


 **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."
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{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/

The blessings we receive from the One Creator

Bible Isaiah 42:5 

Thus saith God the "I AM", 

He that created the heavens, and stretched them out; 

He that spread forth the earth, and that which cometh out of it; 

He that giveth breath unto the people upon it, 

and Spirit to them that walk therein:

 OR

Thus says God, the Lord,
who created the heavens and stretched them out,
who spread out the earth and what comes from it,
who gives breath to the people on it
and spirit to those who walk in it: -
 

This Biblical verse reminds me of these Qur'anic verses (translation by Asad)

2:21 O Humankind! Worship your Sustainer, who has created you and those who lived before you, so that you might remain conscious of Him
2:22 who has made the earth a resting-place for you and the sky a canopy, and has sent down water from the sky and thereby brought forth fruits for your sustenance: do not, then, claim that there is any power that could rival God, [13] when you know [that He is One].
***
2:28 How can you refuse to acknowledge God, seeing that you were lifeless and He gave you life, and that He will cause you to die and then will bring you again to life, whereupon unto Him you will be brought back?
2:29 He it is who has created for you all that is on earth, and has applied His design to the heavens and fashioned them into seven heavens; [20] and He alone has full knowledge of everything. -
***
32:7 who makes most excellent everything that He creates. [6] Thus, He begins the creation of man out of clay; [7]
32:8 then He causes him to be begotten [8] out of the essence of a humble fluid; -
32:9 and then He forms him in accordance with what he is meant to be, and breathes into him of His spirit: [9] and [thus, O humans,] He endows you with hearing, and sight, and feelings as well as minds: [10] [yet] how seldom are you grateful! -
***
67:23 Say: "[God is] He who has brought you [all] into being, and has endowed you with hearing, and sight, and hearts: [20] [yet] how seldom are you grateful!"
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Here is a Qur'anic verse (2:41) which reminds us that the Qur'an was revealed to confirm and to remind us the truth of earlier revelations such as the Bible (Torah and Injil/Gospel; Old and New Testaments).

2:40 O CHILDREN of Israel! [31] Remember those blessings of Mine with which I graced you, and fulfil your promise unto Me, [whereupon] I shall fulfil 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; [32] and of Me, of Me be conscious -

2:42 And do not overlay the truth with falsehood, and do not knowingly suppress the truth; [33]

2:43 and be constant in salat {prayer}, and spend in zakat {charity for the needy, poor}, [34] 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 salat {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; 

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, [35] and none shall be succoured.

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for Arabic original and other translations:

islamicity.com/QuranSearch

(Joseph) Yusuf and Zulaikha-A story of forbidden love from the Qur'an

The full story of Yusuf and Zulaikha from 12:21-35 is below. The entire story of Prophet Joseph, asm (pbuh=peace be upon him) is narrated in the entire chapter named after him, Sura 12: Yusuf (Joseph). Here are two different English translations of what God says about the story of Joseph from islamicity.com/quransearch/
12:3 (Y. Ali) We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an: before this, thou too was among those who knew it not.  
12:3 (Asad) In the measure that We reveal ^[4] this Qur'an unto thee, [O Prophet,] We explain it to thee in the best possible way, ^[5] seeing that ere this thou wert indeed among those who are unaware [of what revelation is]. ^[6]
Note 4 (Quran Ref: 12:3 )

Or: "By Our having revealed

Note 5 (Quran Ref: 12:3 )

Lit., "with the best explanation (ahsan al-igtisas)". This rendering is very close to the interpretation given by Zamakhshari: "We set forth this Qur'an unto thee in the best way in which it could be set forth." According to Razi, it may safely be assumed that the adjective "best" refers not to the contents of "that which is set forth--i.e., the particular story narrated in this surah -but rather to the manner in which the Qur'an (or this particular surah) is set forth: and herein he agrees with Zamakhshari. It should be borne in mind that the verb qassa (the infinitive nouns of which are qasas and iqtisas) signifies, primarily, "he followed step by step" or "by degrees", and, subsequently, "he related [a piece of news or a story] as though he followed its traces": hence, "he expounded [it] gradually" or "he explained [it]" (cf. Lane VII, 2526, quoting the Qamus and the Taj al-'Arus with specific reference to the above verse). If, on the other hand, the infinitive noun gasas is regarded as synonymous, in this context, with gissah ("story" or "narrative"), the above sentence might be rendered as "We narrate unto thee the best of narratives", i.e., the subsequent story of Joseph. In my opinion, however, the rendering "We explain it [i.e., the Qur'an] in the best possible way" is preferable inasmuch as it fully coincides with the two opening verses of this surah, which state, in effect, that the Qur'an is self-explanatory.

Note 6 (Quran Ref: 12:3 )

At this point in his commentary, Razi draws the reader's attention to 42:52 - "thou didst not know what revelation is, nor what faith [implies]": a passage similar in purport to the closing words of the above verse; hence my addition, between brackets, of the phrase "of what revelation is"

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ (12:3) 
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The forbidden part of the love story from verses or ayat (signs, messages) 12:23-24:

وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَن نَّفْسِهِ وَغَلَّقَتِ الأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ اللّهِ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ إِنَّهُ لاَ يُفْلِحُ الظَّالِمُونَ (12:23) 12:23 (Asad) And [it so happened that] she in whose house he was living [conceived a passion for him and] sought to make him yield himself unto her; and she bolted the doors and said, "Come thou unto me!" [But Joseph] answered: "May God preserve me! Behold, goodly has my master made my stay [in this house]! Verily, to no good end come they that do [such] wrong!"

وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلا أَن رَّأَى بُرْهَانَ رَبِّهِ كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاء إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ (12:24) 12:24 (Asad) And, indeed, she desired him, and he desired her; [and he would have succumbed] had he not seen [in this temptation] an evidence of his Sustainer's truth: [23] thus [We willed it to be] in order that We might avert from him all evil and all deeds of abomination -for, behold, he was truly one of Our servants. [24] Note 23 (Quran Ref: 12:24 ) The interpolated phrase "and he would have succumbed", is, according to Zamakhshari, implied in the above sentence. In his commentary on this verse, he further points out that the moral significance of "virtue" consists in one's inner victory over a wrongful desire, and not in the absence of such a desire. Cf. the well-known saying of the Prophet, recorded, on the authority of Abu Hurayrah, by Bukhari and Muslim: "God, exalted be He, says: 'If a servant of Mine [merely] desires to do a good deed, I shall count this [desire] as a good deed; and if he does it, I shall count it tenfold. And if he desires to commit a bad deed, but does not commit it, I shall count this as a good deed, seeing that he refrained from it only for My sake..."' -i.e., in consequence of a moral consideration (which, in the present instance, is described as "an evidence of God's truth")

The hadith quoted by Asad in his Note 23 above I found very interesting especially in the context that then-slave Joseph (pbuh) also had desired his master, Governor Potifar's wife Zulaikha in Ancient Egypt. Joseph (pbuh) was pure not because he didn't desire a married woman but because he refrained from acting on his desires.

A rather obvious point of this story that might be worth mentioning is that chastity need be protected by all humans, men and women alike.

Another point about this part of the story that was brought to my attention was that when Zuleikha who had raised Yusuf (pbuh) since his childhood, lusted after him and chased him and locked him in a room with intentions of harassment, he answered her exclaiming " مَعَاذَ اللّهِ"="Ma'adha Allah!"="May God preserve me!" Yet, he refrained from making any judgmental, belittling comments on Zulaikha's failure at protecting her chastity or unwillingness to strive to be faithful to her husband in modesty. And even later when Zuleikha tried to put the blame of attempted sexual assault on Yusuf (pbuh), he simply exclaimed: "هِيَ رَاوَدَتْنِي عَن نَّفْسِي"="hiya rawadatnee 'an nafsee"="It was she who sought to make me yield myself unto her!"(by Asad)="It was she that sought to seduce me - from my (true) self."(by Yusuf Ali) (see 12:25-26 below) without calling her names or trying to degrade her by pointing out what could be described as her lack of integrity.

The Qur'an doesn't reveal the following part, but the legend goes on to narrate how after decades of suffering from her love for Yusuf (pbuh) who by then had become a governor himself, Zulaikha transformed by striving to be in the image of Joseph (pbuh). She donated much of her wealth to the slaves she freed in the example of Joseph and the once rich, strong, luxurious and beautiful Zuleikha became a modest woman of chastity. The love of Zuleikha for Yusuf (pbuh) is said to be a metaphor for the love of God and for striving to be in the image of God's beauty, mercy and justice; indeed Zuleikha herself is narrated to have found the love of God within her love of Yusuf (pbuh) whom she eventually marries. All love between two souls can be seen as the reflection of our love of God and God's love for Its creation on this earth. Our eventual "wedding" to God, "Sheb-i Arus" (wedding night) in the language of Rumi (the Sufi master, lover and friend of God), is our union (wisaal) with the Beloved upon our death. 
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:The full story of Yusuf and Zulaikha from 12:21-35  وَقَالَ الَّذِي اشْتَرَاهُ مِن مِّصْرَ لاِمْرَأَتِهِ أَكْرِمِي مَثْوَاهُ عَسَى أَن يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَكَذَلِكَ مَكَّنِّا لِيُوسُفَ فِي الأَرْضِ وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الأَحَادِيثِ وَاللّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ(12:21) 12:21 (Asad) And the man from Egypt who bought him [21] said to his wife: "Make his stay [with us] honourable; he may well be of use to us, or we may adopt him as a son. And thus We gave unto Joseph a firm place on earth; and [We did this] so that We might impart unto him some understanding of the inner meaning of happenings. [22] For, God always prevails in whatever be His purpose: but most people know it not. Note 21 (Quran Ref: 12:21 ) The Qur'an does not mention his name or position; but a later reference to him (in verse 30 below) as al-‘aziz ("the great [or "mighty"] one") points to his having been a high official or a nobleman. Note 22 (Quran Ref: 12:21 ) See note 10. Note 10 (Quran Ref: 12:6 ) Lit., "sayings". or "tidings" (ahadith). Most of the commentators assume that this refers specifically to Joseph's future ability to interpret dreams; but Razi points out that in this context the term hadith (of which ahadith is the plural) may be synonymous with hadith ("something that newly comes into existence", i.e., "an event" or "a happening"). This is, to my mind, much more convincing than a mere reference to dream-interpretation, the more so as the term ta'wrl is often used in the Qur'an (e.g., in 3:7, 10:39 or 18:78) in the sense of "final meaning", "inner meaning" or "real meaning" of a happening or statement or thing, as distinct from its outward, prima-facie appearance. The use of the particle min ("of") before the term ta'wil indicates that absolute knowledge of what a thing or event implies rests with God alone (cf. 3:7 - "none save God knows its final meaning"), and that even God's elect, the prophets-albeit their vision is much wider than that of ordinary men-are granted only a partial insight into the mysteries of God's creation.

وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ (12:22) 12:22 (Asad) And when he reached full manhood, We bestowed upon him the ability to judge [between right and wrong], as well as [innate] knowledge: for thus do We reward the doers of good.

وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَن نَّفْسِهِ وَغَلَّقَتِ الأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ اللّهِ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ إِنَّهُ لاَ يُفْلِحُ الظَّالِمُونَ (12:23) 12:23 (Asad) And [it so happened that] she in whose house he was living [conceived a passion for him and] sought to make him yield himself unto her; and she bolted the doors and said, "Come thou unto me!" [But Joseph] answered: "May God preserve me! Behold, goodly has my master made my stay [in this house]! Verily, to no good end come they that do [such] wrong!"

وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلا أَن رَّأَى بُرْهَانَ رَبِّهِ كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاء إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ (12:24) 12:24 (Asad) And, indeed, she desired him, and he desired her; [and he would have succumbed] had he not seen [in this temptation] an evidence of his Sustainer's truth: [23] thus [We willed it to be] in order that We might avert from him all evil and all deeds of abomination -for, behold, he was truly one of Our servants. [24] Note 23 (Quran Ref: 12:24 ) The interpolated phrase "and he would have succumbed", is, according to Zamakhshari, implied in the above sentence. In his commentary on this verse, he further points out that the moral significance of "virtue" consists in one's inner victory over a wrongful desire, and not in the absence of such a desire. Cf. the well-known saying of the Prophet, recorded, on the authority of Abu Hurayrah, by Bukhari and Muslim: "God, exalted be He, says: 'If a servant of Mine [merely] desires to do a good deed, I shall count this [desire] as a good deed; and if he does it, I shall count it tenfold. And if he desires to commit a bad deed, but does not commit it, I shall count this as a good deed, seeing that he refrained from it only for My sake..."' -i.e., in consequence of a moral consideration (which, in the present instance, is described as "an evidence of God's truth") Note 24 (Quran Ref: 12:24 ) Lit., "he was among Our sincere servants"

وَاسُتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ قَالَتْ مَا جَزَاء مَنْ أَرَادَ بِأَهْلِكَ سُوَءًا إِلاَّ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ (12:25) 12:25 (Asad) And they both rushed to the door; and she [grasped and] rent his tunic from behind-and [lo!] they met her lord at the door! Said she: "What ought to be the punishment of one who had evil designs on [the virtue of] thy wife - [what] but imprisonment or a [yet more] grievous chastisement?" قَالَ هِيَ رَاوَدَتْنِي عَن نَّفْسِي وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَا إِن كَانَ قَمِيصُهُ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الكَاذِبِينَ (12:26) 12:26 (Asad) [Joseph] exclaimed: "It was she who sought to make me yield myself unto her!" Now one of those present, a member of her own household, suggested this: [25] If his tunic has been torn from the front, then she is telling the truth, and he is a liar; Note 25 (Quran Ref: 12:26 ) Lit., "a present one (shahid) from her household testified" - i.e., suggested a test on these lines. Here, again, the Qur'anic narrative differs from the story as told in the Bible, since according to the latter (Genesis xxxix, 19-20), the husband immediately believed the false accusation and cast Joseph into prison; the episodes related in verses 26-34 of this surah do not appear in the Biblical account وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِن الصَّادِقِينَ (12:27) 12:27 (Asad) but if his tunic has been torn from behind, then she is lying, and he is speaking the truth." فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُ مِن كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ (12:28) 12:28 (Asad) And when (her husband] saw that his tunic was torn from behind, he said: "Behold, this is [an instance] of your guile, O womankind! Verily, awesome is your guile! يُوسُفُ أَعْرِضْ عَنْ هَـذَا وَاسْتَغْفِرِي لِذَنبِكِ إِنَّكِ كُنتِ مِنَ الْخَاطِئِينَ (12:29) 12:29 (Asad) [But,] Joseph, let this pass! [26] And thou, [O wife,] ask forgiveness for thy sin-for, verily, thou hast been greatly at fault!" Note 26 (Quran Ref: 12:29 ) Lit., "turn aside from this". According to almost all the commentators, the meaning is, "do not mention this to anyone", the implication being that the husband was prepared to forgive and forget. وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَةُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَن نَّفْسِهِ قَدْ شَغَفَهَا حُبًّا إِنَّا لَنَرَاهَا فِي ضَلاَلٍ مُّبِينٍ (12:30) 12:30 (Asad) NOW the women of the city spoke [thus to one another]: "The wife of this nobleman is trying to induce her slave-boy to yield himself unto her! Her love for him has pierced her heart; verily, we see that she is undoubtedly suffering from an aberration! [27] Note 27 (Quran Ref: 12:30 ) Lit., "we see her indeed in obvious error" فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَأً وَآتَتْ كُلَّ وَاحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ اخْرُجْ عَلَيْهِنَّ فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَاشَ لِلّهِ مَا هَـذَا بَشَرًا إِنْ هَـذَا إِلاَّ مَلَكٌ كَرِيمٌ (12:31) 12:31 (Asad) Thereupon, when she heard of their malicious talk, she sent for them, and prepared for them a sumptuous repast, [28] and handed each of them a knife and said [to Joseph]: "Come out and show thyself to them!" And when the women saw him, they were greatly amazed at his beauty, [29] and [so flustered were they that] they cut their hands [with their knives], exclaiming, "God save us! This is no mortal man! This is nought but a noble angel!"  Note 28 (Quran Ref: 12:31 ) The expression muttaka'-lit., "a place where one reclines [while eating]", i.e., a "cushioned couch" - seems to have been used here tropically to denote a "luxurious [or "sumptuous"] repast". Note 29 (Quran Ref: 12:31 ) Lit., "they deemed him [i.e., his beauty] great" قَالَتْ فَذَلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ وَلَقَدْ رَاوَدتُّهُ عَن نَّفْسِهِ فَاسَتَعْصَمَ وَلَئِن لَّمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِّنَ الصَّاغِرِينَ (12:32) 12:32 (Asad) Said she: "This, then, is he about whom you have been blaming me! And, indeed, I did try to make him yield himself unto me, but he remained chaste. Now, however, if he does not do what I bid him, he shall most certainly be imprisoned, and shall most certainly find himself among the despised! [30] Note 30 (Quran Ref: 12:32 ) Lit., "become one of those who are humiliated". قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ وَإِلاَّ تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ الْجَاهِلِينَ(12:33) 12:33 (Asad) Said he: "O my Sustainer! Prison is more desirable to me than [compliance with] what these women invite me to: for, unless Thou turn away their guile from me, I might yet yield to their allure [31] and become one of those who are unaware [of right and wrong]." Note 31 (Quran Ref: 12:33 ) Lit., "incline towards them"; it should, however, be borne in mind that the verb saba combines the concepts of inclination, yearning and amorous indulgence (cf. Lane IV, 1649); hence my rendering فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (12:34) 12:34 (Asad) And his Sustainer responded to his prayer, and freed him from the threat of their guile: [32] verily, He alone is all-hearing, all-knowing. Note 32 (Quran Ref: 12:34 ) Lit., "turned away their guile from him". ثُمَّ بَدَا لَهُم مِّن بَعْدِ مَا رَأَوُاْ الآيَاتِ لَيَسْجُنُنَّهُ حَتَّى حِينٍ (12:35) 12:35 (Asad) For, presently it occurred to the nobleman and his household [33] _ [even] after they had seen all the signs [of Joseph's innocence] - that they might as well imprison him for a time. [34] Note 33 (Quran Ref: 12:35 ) Lit., "it occurred to them". Note 34 (Quran Ref: 12:35 ) Thus, according to the Qur'an, Joseph was imprisoned not because his master believed him to be guilty, but because, in his weakness, he wanted to appease his wife, "being entirely submissive to her, and behaving like a riding-camel whose reins she held in her hand" (Zamakhshari). For a detailed interpretation of the Chapter of Joseph (Surat Yusuf) and how we can receive guidance from it please see the following recordings on the bottom of this page: http://www.alwaysreceivingnur.com/library/quran-classes/

Some Qur'anic verses on Jesus Christ son of Mary-Word, Prophet and Messenger of God.

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ (1:1 

Bismi Allahi alrrahmani alrraheemi

1:1 (Asad) In the name of God, The Most Gracious, The Dispenser of Grace:

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3:59 (Asad) Verily, in the sight of God, the nature of Jesus is as the nature of Adam, whom He created out of dust and then said unto him, "Be" - and he is. [47]

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4:157 (Asad) and their boast, "Behold, we have slain the Christ Jesus, son of Mary, [who claimed to be] an apostle of God!" However, they did not slay him, and neither did they crucify him, but it only seemed to them [as if it had been] so; [171] and, verily, those who hold conflicting views thereon are indeed confused, having no [real] knowledge thereof, and following mere conjecture. For, of a certainty, they did not slay him:
4:158 (Asad) nay, God exalted him unto Himself [172] - and God is indeed almighty, wise.
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4:172 (Asad) Never did the Christ feel too proud to be God's servant, nor do the angels who are near unto Him. And those who feel too proud to serve Him and glory in their arrogance [should know that on Judgment Day] He will gather them all unto Himself:
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5:46 (Asad) And We caused Jesus, the son of Mary, to follow in the footsteps of those [earlier prophets], confirming the truth of whatever there still remained [63] of the Torah; and We vouchsafed unto him the Gospel, wherein there was guidance and light, confirming the truth of whatever there still remained of the Torah, and as a guidance and admonition unto the God-conscious.
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5:75 (Asad) The Christ, son of Mary, was but an apostle: all [other] apostles had passed away before him; and his mother was one who never deviated from the truth; and they both ate food [like other mortals]. [89] Behold how clear We make these messages unto them: and then behold how perverted are their minds! [90]
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5:110 (Asad) Lo! [131] God will say: "O Jesus, son of Mary! Remember the blessings which I bestowed upon thee and thy mother-how I strengthened thee with holy inspiration, [132] so that thou couldst speak unto men in thy cradle, and as a grown man; and how I imparted unto thee revelation and wisdom, including the Torah and the Gospel; [133] and how by My leave thou didst create out of clay, as it were, the shape of [thy followers'] destiny, and then didst breathe into it, so that it might become, by My leave, [their] destiny ;[134] and how thou didst heal the blind and the leper by My leave, and how thou didst raise the dead by My leave; [135] and how I prevented the children of Israel from harming thee when thou camest unto them with all evidence of the truth, and [when] those of them who were bent on denying the truth were saying, `This is clearly nothing but deception!"'
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5:116 (Asad) AND LO! God said: [139] O Jesus, son of Mary! Didst thou say unto men, `Worship me and my mother as deities beside God'?" [Jesus] answered: "Limitless art Thou in Thy glory! It would not have been possible for me to say what I had no right to [say]! Had I said this, Thou wouldst indeed have known it! Thou knowest all that is within myself, whereas I know not what is in Thy Self. Verily, it is Thou alone who fully knowest all the things that are beyond the reach of a created being's perception.
5:117 (Asad) Nothing did I tell them beyond what Thou didst bid me [to say]: `Worship God, [who is] my Sustainer as well as your Sustainer.' And I bore witness to what they did as long as I dwelt in their midst; but since Thou hast caused me to die, Thou alone hast been their keeper: [140] for Thou art witness unto everything.
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42:13 (Asad) In matters of faith, [12] He has ordained for you that which He had enjoined upon Noah - and into which We gave thee [O Muhammad] insight through revelation [13] 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. [14] [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.
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57:27 (Asad) And thereupon We caused [other of] Our apostles to follow in their footsteps; and [in the course of time] We caused them to be followed by Jesus, the son of Mary, upon whom We bestowed the Gospel; [46] and in the hearts of those who [truly] followed him We engendered compassion and mercy. But as for monastic asceticism - [47]We did not enjoin it upon them: they invented it themselves out of a desire for God’s goodly acceptance. [48] But then, they did not [always] observe it as it ought to have been observed: [49] and so We granted their recompense unto such of them as had [truly] attained to faith, whereas many of them became iniquitous. [50]
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3:84 (Asad) Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and their descendants, and that which has been vouchsafed by their Sustainer unto Moses and Jesus and all the [other] prophets: we make no distinction between any of them. [68] And unto Him do we surrender ourselves."
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Surah Al-Imran (Chapter of The Family of Imran (Mary's father Imran, Saint Anne, Mary, Jesus))
3:42 (Asad) AND LO! The angels said: "O Mary! Behold, God has elected thee and made thee pure, and raised thee above all the women of the world.
3:43 (Asad) O Mary! Remain thou truly devout unto thy Sustainer, and prostrate thyself in worship, and bow down with those who bow down [before Him]."
3:44 (Asad) This account of something that was beyond the reach of thy perception We [now] reveal unto thee: [30] for thou wert not with them when they drew lots as to which of them should be Mary's guardian, [31] and thou wert not with them when they contended [about it] with one another.
3:45 (Asad) Lo! The angels said: "O Mary! Behold, God sends thee the glad tiding, through a word from Him, [of a son] who shall become known as the Christ [32] Jesus, son of Mary, of great honour in this world and in the life to come, and [shall be] of those who are drawn near unto God.
3:46 (Asad) And he shall speak unto men in his cradle, [33] and as a grown man, and shall be of the righteous."
3:47 (Asad) Said she: "O my Sustainer! How can I have a son when no man has ever touched me?" [The angel] answered: "Thus it is: God creates what He wills [34] when He wills a thing to be, He but says unto it, 'Be' - and it is.
3:48 (Asad) And he will impart unto thy son [35] revelation, and wisdom, and the Torah, and the Gospel,
3:49 (Asad) and [will make him] an apostle unto the children of Israel .” [36] "I have come unto you with a message from your Sustainer. I shall create for you out of clay, as it were, the shape of [your] destiny, and then breathe into it, so that it might become [your] destiny by God's leave; [37] and I shall heal the blind and the leper, and bring the dead back to life by God's leave; [38] and I shall let you know what you may eat and what you should store up in your houses. [39]Behold, in all this there is indeed a message for you, if you are [truly] believers.
3:50 (Asad) "And [I have come] to confirm the truth of whatever there still remains [40] of the Torah, and to make lawful unto you some of the things which [aforetime] were forbidden to you. And I have come unto you with a message from your Sustainer; remain, then, conscious of God, and pay heed unto me.
3:51 (Asad) "Verily, God is my Sustainer as well as your Sustainer; so worship Him [alone]: this is a straight way."
3:52 (Asad) And when Jesus became aware of their refusal to acknowledge the truth, [41] he asked: "Who will be my helpers in God's cause?" The white-garbed ones [42] replied: "We shall be [thy] helpers [in the cause] of God! We believe in God: and bear thou witness that we have surrendered ourselves unto Him!
3:53 (Asad) O our Sustainer! We believe in what Thou hast bestowed from on high, and we follow this Apostle; make us one, [43]then, with all who bear witness [to the truth]!"
3:54 (Asad) And the unbelievers schemed [against Jesus]; [44] but God brought their scheming to nought: for God is above all schemers.
3:55 (Asad) Lo! God said: "O Jesus! Verily, I shall cause thee to die, and shall exalt thee unto Me, and cleanse thee of [the presence of] those who are bent on denying the truth; and I shall place those who follow thee [far] above those who are bent on denying the truth, unto the Day of Resurrection. In the end, unto Me you all must return, and I shall judge between you with regard to all on which you were wont to differ.
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Surah Maryam (Chapter of Mary)
19:16 (Asad) AND CALL to mind, through this divine writ, [12] Mary. Lo! She withdrew from her family to an eastern place
19:17 (Asad) and kept herself in seclusion from them, [13]whereupon We sent unto her Our angel of revelation, who appeared to her in the shape of a well-made human being. [14]
19:18 (Asad) She exclaimed: "Verily, 'I seek refuge from thee with the Most Gracious! [Approach me not] if thou art conscious of Him!"
19:19 (Asad) [The angel] answered: "I am but a messenger of thy Sustainer, [who says,] `I shall bestow upon thee the gift of a son endowed with purity.'"
19:20 (Asad) Said she: "How can I have a son when no man has ever touched me? - for, never have I been a loose woman!"
19:21 (Asad) [The angel] answered: "Thus it is; [but] thy Sustainer says, `This is easy for Me; [15] and [thou shalt have a son,] so that We might make him a symbol unto mankind and an act of grace from Us. [16] And it was a thing decreed [by God]:
19:22 (Asad) and in time she conceived him, and then she withdrew with him to a far-off place.
19:23 (Asad) And [when] the throes of childbirth drove her to the trunk of a palm-tree, [17] she exclaimed: "Oh, would that I had died ere this, and had become a thing forgotten, utterly forgotten!"
19:24 (Asad) Thereupon [a voice] called out to her from beneath that [palm-tree]: [18] "Grieve not! Thy Sustainer has provided a rivulet [running] beneath thee;
19:25 (Asad) and shake the trunk of the palm-tree towards thee: it will drop fresh, ripe dates upon thee.
19:26 (Asad) Eat, then, and drink, and let thine eye be gladdened! And if thou shouldst see any human being, convey this unto him: [19]`Behold, abstinence from speech have I vowed unto the Most Gracious; hence, I may not speak today to any mortal. [20]
19:27 (Asad) And in time she returned to her people, carrying the child with her. [21] They said: "O Mary! Thou hast indeed done an amazing thing!
19:28 (Asad) O sister (descendant) of Aaron! [22] Thy father was not a wicked man, nor was thy mother a loose woman!"
19:29 (Asad) Thereupon she pointed to him. They exclaimed: "How can we talk to one who [as yet] is a little boy in the cradle?"
19:30 (Asad) [But] he said: [23] "Behold, I am a servant of God. He has vouchsafed unto me revelation and made me a prophet, [24]
19:31 (Asad) and made me blessed wherever I may be; and He has enjoined upon me prayer and charity as long as I live,
19:32 (Asad) and [has endowed me with] piety towards my mother; and He has not made me haughty or bereft of grace.
19:33 (Asad) "Hence, peace was upon me on the day when I was born, and [will be upon me] on the day of my death, and on the day when I shall be raised to life [again]!"

For more, as well as for Asad's notes [] on the translation, please visit:
http://www.islamicity.com/quransearch/

"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