Bakara Suresi

First point: When a person knows the fundamentals of a science and the points related to its application, and after becoming proficient in using them appropriately, he bases his cause upon these fundamentals, this is proof that he is an expert and skilled in that field. Second point: It is inherent in human nature that even an ordinary person, even a child, or even someone from a very small tribe, cannot dare to oppose the majority and lie about a matter of little importance. Then, in a matter of great honor and universal significance, within a very stubborn and ignorant people, a person who is illiterate, not belonging to the literate class, yet dares to speak about things that the mind alone cannot comprehend, and declares them with utmost seriousness to the world, is this not proof of his sincerity and also a proof that the matter is from Allah? Third point: It is known that many sciences, characteristics, and actions known and common among civilized people are unknown and unfamiliar to nomads. Therefore, a person who wishes to speak about the conditions of past nomads must imagine himself going back to those times and those deserts and meeting them. Because without actually seeing them, one cannot obtain the desired knowledge merely by memorizing and reasoning about them. Fourth point: If an illiterate person engages in a debate with the scholars of a science, confirms the matters on which the scholars are in agreement, and corrects the disputed ones, does this extraordinary behavior not indicate that the person is of great stature and that his knowledge is of divine origin? Considering these four points, look at Muhammad the Arab, peace and blessings be upon him. Despite being universally acknowledged as illiterate, he spoke in the language of the Qur’an as if he had seen and observed the conditions of the past prophets and his own people. And he declared their conditions and secrets to the world. Especially the stories he narrated about them attract the attention of all the wise and serve as proof of his prophetic mission.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Question: According to the apparent meaning of the noble verse "1 ... from mountains in the sky containing hail," the descent of rain is from the mountains in the sky composed of hail. How can this be explained? Answer: To adhere to the literal meaning of a statement, despite it being incompatible with eloquence, reason, and logic, is a form of rigidity and ignorance. For example, the phrase "2 ... goblets of silver" describing the qualities of the food vessels in Paradise is a metaphor. Similarly, the phrase "3 ... mountains in the sky containing hail" also contains a metaphor. For instance, since the vessels of Paradise are neither made of glass nor silver, it is not permissible to interpret this phrase literally. Because those vessels cannot be called "silver goblets." Because there is no agreement between the two elements. Rather, from the phrase "goblets of silver," the transparency of the goblet and the whiteness of silver are intended metaphorically. That is, "Those vessels were as transparent as goblets and as white as silver." Similarly, the phrase "mountains in the sky containing hail" also includes two metaphors. These metaphors are based on the poetical imagination of the listener; this imagination is based on perceiving a kind of similarity and interaction between the lower world and the upper world. That is, the lower world, the earth, in the four seasons, especially in spring, takes on various forms and wears embroidered and decorated garments, displaying different landscapes; the upper world, the sky, especially with its clouds, also takes on very strange and unusual qualities, forms, and colors, and both worlds seem to compete with each other.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Then hypocrisy, contrary to faith, corrupts the hearts. The corruption of the heart causes one to feel orphaned. That is, a corrupt heart perceives itself as ownerless, masterless, and orphaned. This condition gives rise to fear. That fear forces them to flee and hide. The Qur’an refers to this state with (وَاِذَا خَلَوْا), meaning, "When they are alone, they say..." Then hypocrisy, contrary to faith, severs the bonds of kinship and relations among relatives and others. This eliminates compassion. The decline of compassion leads to corruption. Corruption gives rise to discord. Discord leads to betrayal. Betrayal also causes weakness. Weakness compels one to seek refuge and support from a protector or ally. The Noble Qur’an refers to this with (إلى شياطينهم), meaning, "They flee to their devils and take refuge under their protection." Then, contrary to faith, hypocrisy involves hesitation. That is, a hypocrite does not hold a firm conviction. This leads to instability. This in turn leads to aimlessness. This also leads to a lack of security. This necessitates, like the need for habitual liars to constantly prove their existence, that they constantly return to their devils to renew their denials and oaths. The Noble Qur’an refers to this chain with ﴾قَالُوۤا إِنَّا مَعَكُمْ﴿, meaning, "They renew their oaths by saying, 'Indeed, we are with you.'" Then, to dispel the suspicion arising from their coming and going among the believers, they were compelled to swear oaths. And, contrary to faith, they showed disrespect and deceit toward the truths and betrayed valuable things in order to deny the accusations made against them. Indeed, the Noble Qur’an refers to this with ﴾قَالُوۤا إِنَّمَا نَحْنُ مُسْتَهْزِؤُنَ﴿, meaning, "Our interaction with the believers is only for mockery. There is no sincerity between us. We only smile at their faces."

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

S - The disobedience of an infidel is limited and occupies only a short period of time. To punish it with an eternal and non-ending punishment would not only be inconsistent with divine justice, but also incompatible with eternal wisdom; divine mercy would not permit it. C - If the punishment of that infidel is accepted as non-ending, then the limited disobedience committed in a short time is certainly considered a non-ending crime from six aspects: First: An infidel who dies in disbelief, if he were to live an eternal life, would certainly spend that endless life in disbelief. Because the essence of the infidel's soul is corrupted. In this respect, the corrupted heart has the capacity for a non-ending crime. Therefore, an eternal punishment is not contrary to justice. Second: Although the disobedience of that infidel is limited in time, it is a non-ending crime against the infinite universe's testimony to unity. Third: Disbelief is a non-ending crime because it denies infinite blessings. Fourth: Disbelief is a crime against the infinite essence and attributes of the Divine. Fifth: Although a person's conscience may appear limited, inwardly it looks toward eternity and desires eternity. In this respect, that conscience, which has an infinite nature, is ruined and lost when wrapped in disbelief. Sixth: Although opposites resist each other, they often resemble each other in many respects. Therefore, just as faith governs eternal truths, disbelief also seeks the realm of the unseen and eternity in the hereafter, which is its nature. The conclusion drawn from these six aspects and the non-ending punishment is a perfect justice in response to a non-ending crime.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

The answer to the first doubt, which is the second part of what they say, "There are difficult passages in the Qur'an": What they call difficulty arises either from the style being very high and concise, or from the meaning being very deep and subtle; the difficulties of the Qur'an are of this kind. Or it arises from the presence of complex and entangled points in the wording; the Noble Qur'an is free and clear of such difficulties. Is it not eloquence to bring distant and very deep truths close to the understanding of the common people in a simple and brief manner? Is eloquence not the ability to convey ideas in a way that is suitable for the audience? Oh, may the eyes of such a man be blind! The answer to their second doubt, which is that "the Qur'an is ambiguous regarding issues of creation and materialism," is as follows: In the tree of the world, there is a tendency toward perfection. That is, the universe, like a tree, tends toward perfection in all its particles and elements, and they are moving toward perfection. In addition to this general tendency toward perfection, there is also a tendency for progress in humans. This tendency for progress is like a seed; its growth occurs through many experiences, and it is formed and developed through the accumulation of results that are the product of many ideas, thus acquiring its branches and roots. These branches are also hierarchical. That is, each subsequent branch is the result of the previous one. Without the first, the second cannot exist. It is necessary for the first to serve as a prerequisite and as a foundation for the subsequent branches and sciences. Therefore, teaching the sciences of today or discussing strange issues to people who lived a thousand years ago would not have been beneficial except for confusing their minds and leading them into superstitions.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Now we will speak about the structures of the sentences in the mentioned verse. First sentence: 1 "How could you disbelieve in Allah?" The question formed by this sentence turns the minds and eyes of those disbelievers toward the evil and bad things they have done. So that they may see their own misdeeds; perhaps they will come to realization and admit it. 2 The address in "you disbelieve" points to the intensity of the wrath of Allah. Because the mention of address from the Divine indicates either intense anger or great affection. 3 The fact that "you do not believe" is not mentioned instead of "you disbelieve" indicates their stubbornness. Because they have abandoned faith, which is established with clear evidence, and accepted disbelief, which is established with clear proofs. 4 "And you were dead." The "wa" (و) in this sentence is a "wa" of condition; that is, it indicates the condition of the subject. Therefore, "you disbelieve" is the subject of the condition of "you were dead." The condition must be together with the doer of the action. However, here there are four sentences. Two of them are past tense and two are future tense, so "you disbelieve," which is the doer of the condition, is not contemporaneous with them in time. Therefore, the conditional nature of "wa" indicates a kind of destiny.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

And there are suitable and appropriate living conditions for those high beings. However, because the inhabitants of those places are very far away, their not being seen does not mean they do not exist. Therefore, it is clearly understood from the fact that the earth is filled with life that there are living beings in these vast empty spaces, in the stars, in the constellations, and in the vast and divided heavens, which the Sharia refers to as "angels." Second point: As previously proven and explained, life is the veil of existence, or perhaps the result of existence. Therefore, is it possible that this vast space is devoid of inhabitants, and that the high heavens are devoid of celebrations? Yes, all the scholars have unanimously and in agreement, through reason and tradition and spiritual consensus, affirmed the existence and reality of angels; however, their descriptions vary. For example, the Musha'iyun describe them as spiritual and incorporeal entities that govern the affairs of created things, while the Ash'arites describe them as intellects and masters of affairs. Religions have also described them with terms such as "angels of the skies," "angels of the seas," and "angels of the air." Even the materialist group, whose minds are blind like their eyes, have not been able to deny the meaning of angels, and have described them with the pure power that penetrates the noble nature of creation. Q - Are the laws and principles that operate in the hidden world not sufficient to ensure the connection and life of the universe? A - The laws and principles you mention are merely hypothetical and imagined commands. The definite bodies and distinct identities can only be established through the angels, who represent them, embody them, and follow their paths.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

The third purpose of the reasoning: It is a well-known principle that when a single unit multiplies, it branches out, keeps increasing, and does not remain in one place. However, if the many and the fractions unite, they become stronger, gain stability, remain in place, and become more permanent. Therefore, Muhammad, upon whom be peace and blessings, is the seal of the prophets. It is understood from the contradictory meaning that no prophet will come after him; the seal of his seal is stamped and signed. The fourth purpose of the reasoning: As the phrase "1 من قبلك" (before you) indicates, the Prophet Muhammad (peace be upon him) is their successor, and they are all his predecessors in full. Therefore, the successor taking upon himself the duties of the predecessor completely and standing in their place implies that he is a prophet and messenger to all his predecessors and to the entire ummah. Yes, this principle is a natural rule in accordance with its ruling. For, before the Time of Bliss, the peoples and nations of the human world were very different and widely separated in terms of material and spiritual aspects, in terms of capacity and upbringing. Therefore, a single upbringing and an individual invitation were not sufficient. When the human world awoke under the sun of the Blissful Time, showed a tendency toward unity through the exchange of ideas, the abandonment and transformation of traditions, and the intermingling of tribes, communication and interaction began among them; indeed, the globe became like a single country, perhaps a province, perhaps a village; a single invitation and a single prophethood was seen to be sufficient for all humanity.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

S - How can death be considered a blessing, and in what way has it been included among blessings? A - First: Death is the prelude to eternal happiness; in this respect, it can be considered a blessing. Because the prelude to a blessing is also a blessing. Similarly, the prelude to the necessary is necessary, and the prelude to the forbidden is forbidden. Second: Death is like exiting from a prison filled with noisy animals into a vast plain. Therefore, the soul finds relief when it escapes from the body's cage. Third: If there were no death, the earth could not accommodate the human population, and the human population would be subjected to terrible sufferings. Fourth: There are those who reach such a stage due to old age that they can no longer manage the necessities of life and constantly desire death. For this reason, death is a blessing. Fourth issue: "Then He brings you to life" is explained here. Yes, this life is the second life, which occurs after death and before resurrection. Thus, the spiritual life begins with this second life. Therefore, the address in this "brings you to life" is not only for humans, but especially for the whole universe. Because this spiritual life is the result of the entire universe. If this life did not exist, everything in the universe that is called truth would revert to its opposite. For example, blessings would become misfortunes, reason would become calamity, and compassion would become a snake. Fifth issue: "Then to Him you will return" is explained here. Yes, the Almighty has created this world, the world of creation and corruption, with opposites such as beauty, ugliness, desire, and harm in a mixed manner based on great wisdom. And for the display of His majesty, He has also placed means and causes. When the universe undergoes the operation of purification at the time of resurrection and judgment, the opposites will be separated, and the means and causes will also disappear. After the curtain and veil in the middle are removed, everyone will see their Creator and know their true Owner.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

S - The Qur'an is among the religious essentials. There can be no disagreement in essentials. However, some of the meanings given by the commentators are conflicting with each other. C - My beloved! Every utterance of the Qur'an includes three principles. First: This is the speech of Allah. Second: The meaning intended by Allah is true. Third: The intended meaning is this. If the utterance of the Qur'an is a clear and unambiguous text (muhkamat) that does not allow for any other meaning, or if it has been stated elsewhere in the Qur'an, then one must accept the first and second principles exactly as they are, and to deny them is disbelief. However, if the utterance of the Qur'an is a text or an apparent meaning that allows for another interpretation, then it is not necessary to accept the third principle, and to deny it is not disbelief. Indeed, the disagreements among the commentators occur only in this part. Note: Mutawatir hadiths are also like the verses in this matter. Only the first principle is subject to verification. Because there may be hesitation regarding whether the hadith indicated by "this" is actually a hadith.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)