Questions/Comments on the Quran

Minutes of some of the meetings between the Publisher of Qur'an and Ruling Elite who had called upon him. The third bias if exists about a publisher that he was to gain financially or politically; it relegates the reliability and reference value of the Book. It is explicitly clarified that the Publisher of Qur’ān did not have personal considerations of any sort, financial or for recognition, for publishing, delivering and inviting people towards Qur’ān. Allah the Exalted has recorded "minutes of some of the meetings" held between him and the ruling elite of those days قُل لَّآ أَسْـٔ​َلُـكُـمْ عَلَيْهِ أَجْرٙاۖ You the Messenger remind them "I do not ask you people any award - appreciation for it; publishing, delivering and teaching Qur’ān — إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَٟلَمِيـنَ .٩٠ It (Qur’ān) is but an Admonition-Reference Book, historical account; for beforehand information and guidance of the peoples/humanity ". The addressee are aware of the fact. Then why to say this to them? What is its rhetoric and communicative value? Audience analysis involves identifying the audience and adapting a speech to their interests, level of understanding, beliefs, perspectives and attitudes. In plural you are speaking to a group. What you are saying will be true, whether it applies to all of the people of the group, or even just the majority of them. It is to engage them. It subtly tells the audience that the speaker knows what they say on his back in privacies and to common people about the publication being shared by him. This statement is persuasive and relevant to their perspective suggesting them to give it a second thought to evaluate it logically. The next informative sentence with emphasis highlights its much greater cause and goal which is its universal propagation. Their rhetoric was that he has self written the tales of ancients (255-أَسَٟطِيـرُ ٱلۡأَوَّلِيـنَ). The biased and irrational propaganda would have obviously caused disappointment to the elevated Messenger. That necessitated a word of solace; Allah the Exalted consoled him وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِيـنَ .١٠٣ Know it, most of the mankind will certainly not be the believers; notwithstanding how much you the Messenger aspire for it. وَمَا تَسْـٔ​َلُـهُـمْ عَلَيْـهِ مِنْ أَجْرٛۚ And you the Messenger ask them not any award - appreciation for communicating it (Qur’ān) to them— إِنْ هُوَ إِلَّا ذِكْرٚ لِّلْعَٟلَمِيـنَ .١٠٤ It (Qur’ān) is but an Admonition-Reference Book, historical account; for beforehand information and guidance of the peoples/humanity ". There is no parallel of Divine Discourse in heavily loading communicative value by rhetoric. The choice of repetition of emphatic sentence by using combination of negation and exceptive particles; and a similar predicate ذِكْرَىٰ; ذِكْرٚ is the most sharp rebuke to their rhetoric. It is not tales, it is authentic history, go and roam in the Earth to see the marks. A basic aspect of human psychology is that we tend to remember some things best just by hearing them over and over again. One of the best ways to create emphasis when speaking is to make sure that the information you want to put extra weight on is stated more than once. Listeners are then more likely to hear it, and they will also recognize that something said repeatedly must be important. However, precaution is; not to say the same thing over and over again exactly the same way. It is then pretty boring rhetoric. The addressees are adamant elite of the society because they apprehend their vested interests and authority is in jeopardy. Thereby, this subject needs maximum level of emphasis. They are again told in the meeting قُلْ مَآ أَسْـٔ​َلُـكُـمْ عَلَيْهِ مِنْ أَجْرٛ You the Messenger remind them "I am not asking you people any award - appreciation for it; publishing, delivering and teaching Qur’ān — إِلَّا مَن شَآءَ أَن يَتَّخِذَ إِلَـىٰ رَبِّهِۦ سَبِيلٙا .٥٧ But the sole aim of its publication is that whosoever is desirous of adopting the Path leading towards his Sustainer Lord, he may guide himself aright by it." The same sentence is repeated to the adamant elite of the society by only changing the negation particle (La by Ma) and omitting the second object of verb by adding a preposition that widens the ambit of the word أَجْرٙا, to the level of appreciation and thanks giving. The statement in dependent clause by exceptive particle (مُنْقَطِعٌ) turned off the subject of considerations to indicate the goal to which the effort is dedicated to. It has added rhetoric value of message in one to one conversation with shrewd elite and intelligentsia that instead of diverting people under their influence from the Road to Allah the Exalted, they should assist . It is the objective إِنَّ هَـٰذِهِۦ تَذْكِرَةٚۖ Certainly it (aforementioned facts of past and future history) is to beware you people (to keep remembering the Day) — فَمَن شَآءَ ٱتَّخَذَ إِلَـىٰ رَبِّهِۦ سَبِيلٙا .١٩ Therefore, whoever so desired he sincerely and diligently held Qur’ān as the path leading to his Sustainer Lord. The ruling elite, notwithstanding their conflicting and opposing standpoints and political philosophy in public, do hold backdoor meetings out of the public view. In yet another closed door meeting with ruling elite, it was emphasised upon them قُلْ مَا سَأَلْتُكُـم مِّن أَجْرٛ فَهُوَ لَـكُـمْۖ You the Messenger tell them, "What I have asked you to acknowledge and appreciate intellectually; the moment you reflect you will find it suggests the better and aright course for you people — إِنْ أَجْرِىَ إِلَّا عَلَـى ٱللَّهِۖ As for my award is concerned, it is upon none except Allah the Exalted. وَهُوَ عَلَـىٰ كُلِّ شَـىْءٛ شَهِيدٚ .٤٧ And He the Exalted is Ever Witness/Observer/Guard over each and every thing". No one will find better use of repetition rhetoric than employed on the subject of absence of personal motives in propagating political ideology; and to emphasize upon the slave-to-vested-interest politicians that goal of politics and influence upon people should be to put their selves and people on the Road-to-Allah the Exalted. Here reference to previous meeting is by Relative Pronoun (مَا) and perfect verb; and clarifies upon them that it will also be better course for them. That it will ensure the best achievement and award from the Absolute Sovereign. But no change in attitude and behaviour was noticed in their conduct in public. They were regurgitating rhetoric of "tales of ancients", and making claims that if they wished they could say the like of Qur’ān (ref 831). It is psychological manipulation compromising moral principles and effort to achieve their goal by hook or by crook. They were subtly told next time when they called upon the Messenger قُلْ مَآ أَسْـٔ​َلُـكُـمْ عَلَيْهِ مِنْ أَجْرٛ You the Messenger remind them "I am not asking you people any award - appreciation for it; publishing, delivering and teaching Qur’ān — وَمَآ أَنَا۟ مِنَ ٱلْمُتَكَلِّفِيـنَ .٨٦ And nor I am of those who personally force things and ideas by hook or by crook upon others against their will — إِنْ هُوَ إِلَّا ذِكْرٚ لِّلْعَٟلَمِيـنَ .٨٧ It (Qur’ān) is but a Reminder-Admonition-Reference Book for guidance for the worlds/humanity . وَلَتَعْلَمُنَّ نَبَأَهُۥ بَعْدَ حِيـن ِۭ .٨٨ And you people will henceforth know its news-disclosures after some time." The principle of advocating an ideology was laid down, and the difference between truth and falsity was highlighted. Falsity needs deceptive and crook rhetoric since it has selfish motives on its back for which reason they personally force things to move the way they want. The choice of Form-V Active Participle ٱلْمُتَكَلِّفِيـنَ is par excellence. We define rhetoric as “the most appropriate means of persuasion for a given situation.” Diction is important in speech. The meetings of ruling elite belonging to different ideologies usually have rhetorical conversation in their meetings. The person of the Messenger is unique when seen as a politician. Avoiding faux pas, he used it ٱلْمُتَكَلِّفِيـنَ for negating about his own person. And again negated their rhetoric of "tales of ancients" by emphatically calling it evocative historical account. Besides, cautioned them that after some time they will get the knowledge of the news of the future given by it, Qur’ān. Politics is in organized society. Politics must not cross the red line that might threaten disintegrating the bond of affection and kinship in the society, resulting in chaos and disharmony. In the last meeting, the same sentence spoken in the first meeting on the subject of publication of Qur’ān was repeated. This time a wish was also added subtly reminding them what damage they were doing to society قُل لَّآ أَسْـٔ​َلُـكُـمْ عَلَيْهِ أَجْرٙا You the Messenger remind them "I do not ask you people any award - appreciation for it; publishing, delivering and teaching Qur’ān — إِلَّا ٱلْمَوَدَّةَ فِـى ٱلْقُـرْبَـىٰۗ But I do require you people to maintain state of affection within the kinship". We have read the Minutes of some of the meetings held between the Publisher of Qur’ān and the ruling elite of those days. But the majority of them remained adamant and busy in conspiracies. Allah the Exalted touching the subject consoled and advised the elevated Messenger to keep exercising restraint and patience overlooking their deceptive tactics. أَمْ تَسْـٔ​َلُـهُـمْ أَجْرٙا فَهُـم مِّن مَّغْـرَمٛ مُّثْقَلُونَ .٤٠ Or do you the Messenger ask any remuneration for communicating them this guidance (Qur’ān) for which reason they are overburdened in debt? It can thus be seen that like the Author and the Intellectual Property of the Book, its Publisher is also unique. The veracity and infallibility of the Book get doubly confirmed when no bias is attributable to its Publisher.

Download/study PDF http//haqeeqat.pk/Embryology_Qur'an.pdf Contents Abstract Introduction Creation Origin of humanity is solitary individual (i) Creation - Physical Realm - Science is based on "philosophy" of "Quantum Entanglement" (ii) Creation of Man's fellow member woman First social relationship is of husband and wife Pro-Creation of life would-be-human being organism - Pre-Sperm stage. (i) Transportation of Pre-Sperm Living Organism to cool and safe maturing stationing place Sperm نُطْفَةٙ the most significant and unique entity in the process of creation of human being. (i) Peculiar structure (ii) She determines and decree sex of under-creation human being when it is lodged-poured within the woman Semen مَنِىٌّ water that pushes the sperm to ejaculate; (i) Organs and their location in body that secrete helping water/semen for Sperm (ii) For self-gratification Procreation Entrance of dispatched Sperm نُطْفَةٙ from Man'sمُسْتَقَرّٚ to مُسْتَوْدَعٚ location of alliance and affinity. (i) Intimate Relationship for sexual creation causing conception (ii) مُسْتَوْدَعٚ location of alliance and affinity The Allied Entity عَلَقَةٙ (Zygote) which has desire and affection to cling/implant. Creation - subsequent stage مُضْغَةٙ (i) It is of two types Ectopic Pregnancy (ii) The place of clinging where the one becoming مُضْغَةٙ would get created Womb Creation - developing into stage of عِظَٟمٙا skeleton, bones. (i) Developing and making عِظَٟمٙا skeleton in wrapped state looking meat. (ii) Rendering parts of مُضْغَةٙ into acoustic and optical faculty and baking establishments Brains Finalization of Creation and time to exit the "Guesthouse" like Paradise Lost (i) Face the unique cognition (ii) Original location warning to the elite of People of the Book (iii) Facilities he/she enjoyed as guest in mother's womb State of neonate on landing in new world (i) Homeostasis (a) Fig; (b) Olive (c) Mountain range of Peninsula of Sinai (d) Town Becca (in city Mecca) (ii) No knowledge about new world Conclusion (i) Neonate to death and resurrection Abstract Grand Qur’ān is not a book of Science in scientific parlance, yet its larger chunk of discourse, after Narratives, is about sciences and psychology. Scientific facts are mentioned in descriptive manner - imagery; not by terminology, to explain for easy perception of common man to have fair idea of the hidden realities and phenomenon. It are evidence and argument in support of the Thesis Statement of Qur’ān and to keep it alive in every-present. Another objective is to provide forensic proof of its authorship which the non-believing elite of Polytheists and Arabized Jews propagated it is the creation of exalted Universal Messenger since the days he published it. The sciences described relate to realities and phenomenon invisible to naked eye prevalent in the horizons of Universe and human body. سَنُرِيـهِـمْ ءَايَٟتِنَا فِـى ٱلْءَافَاقِ وَفِـىٓ أَنفُسِهِـمْ Our Majesty will henceforth keep intermittently exposing visually Our tangible realities prevalent in the Universe-horizons and in their own bodies to them (who accept not the Divine origin of Qur’ān) — حَتَّىٰ يَتَبَيَّـنَ لَـهُـمْ أَنَّهُ ٱلْحَقُّۗ The purpose of this visual manifestation is that it (Qur’ān) being Infallible Discourse of Reality itself explicitly explicates to have been sent for them by their Sustainer Lord (it is not the creation of the Messenger, its publisher). (Refer 4153) Knowledge is primarily divided into two branches; knowledge of things/matter and what happened-was talked about by the people; their dialogues, habits and acts in the past. The knowledge about matter is verifiable in time and space. Anything said by anyone or a book regarding physical matters could be subjected to verification in time and space about its truth to an exact detail. If the scientific information mentioned in Grand Qur’ān stands the verification test; provided it is of such nature that it could not be considered as the personal knowledge of a human being living in 7th century, when this book was published for the first time, it will prove its infallibility and Divine Origin. This verification test is the key to decide about the veracity of Thesis Statement. If we find the words of a book relating to physical matters written earlier in time as true, factually and materially correct in all respects then we will have to believe, too, in those statements of the Book which narrate some events/dialogues between people of past/historical statements. The falsification test of any book/statement could be the physical one. The facts mentioned in the Qur'an about the Universe and human body is in itself the falsification test of the Book. It was promised to the non-believers that henceforth the revelation of the Book tangible realities will be shown to their eyes. Please just reflect on this statement. Whatever has been seen in the horizons and human body and then shown to common people ever since the introduction of Qur’ān, it was by the non-believers. Not a single believer has seen and shown to humanity any secret of the universe and human body. Contribution of the Muslim scholars and scientists remained restricted to basic thoughts about various sciences. Thus this statement is valid and proved by our experience until now. The scientists consider it a strange anomaly with the Islamic scholars that they never made the leap of discovering the telescope, despite their knowledge of optometry, and the fact that they used observation tubes to scrutinize a section of sky without light interference. Their work included ideas about lenses and parabolic mirrors, but never made the mental leap into making a telescope. What could be the plausible reason? The reason is that the Setter of Sciences has stated He will show the realities of the Universe to the eyes of non-believers of Qur’ān. Why this seemingly discriminatory attitude? Is it subtly reflects them naive lacking wisdom and judgment; for reason of never having reflected upon their own selves and coming to existence? The Ayah states the purpose of showing the tangible realities of universe and human to non-believers is that Qur’ān being Infallible Discourse of Reality itself explicitly explicates to have been sent for them by their Sustainer Lord. Why a first time observation of hitherto unseen thing manifests that the Qur’ān is Divine revelation? This is possible only if the same thing finds verbal mirroring of it in the Qur’ān. Verbal specification and visual observation are two aspects of identification of a tangible fact of real existence. The visual observation of an earlier unseen fact will manifest a book written earlier in time as the Book of Facts which contains its verbal presentation. This will establish that the Book really contains verbal statements of scientific facts and is not conjectural, hypothetical, presumptive or a science fiction in its contents. Believing people start calling it a miracle of Qur’ān whenever a scientific fact is shown by the scientists and organization like NASA. And then the non-believing scholars start consuming their energies to disprove the claim of believers. Both naively ignore the fact that if it were to become a miracle in 21st century what was the benefit of its mention for the readers of earlier centuries? And further what they naively ignore is the fact about the audience of the book. The humanity is its audience which has men of ordinary prudence and intellectuals, philosophers and scientists. And it is understood that a good author is he who writes according to the intellectual level of his audience. The author is always superior in knowledge than the reader. Therefore, the author can meaningfully communicate only when he is conscious of the intellectual level of his audience and his message is geared to be consonant with the audience's prior knowledge and assumptions. It is the audience in relation to whom will depend the main idea, validation and support, word choice, sentence structure, writing plan - form, and writing relationship what tone of voice comes to you as a reader. There are many factors that show the inimitability of Grand Qur’ān. One is the word choice in expository and informative segments of the text that have equal appeal and perceptive value for an ordinary person of little knowledge and for a scholar and scientist. It is almost an admitted fact that succinctness is one of the par excellence features of Grand Qur’ān. A certain arrangement of words in any language has in it certain semantic density of information. The greater the semantic density of information in relation to quantity of letters and words is what we call succinctness. Greater the semantic density in a sentence, it will meet greater number of intellectual levels of its reader. Also greater the semantic density, easier is it for understanding and comprehending by everyone with equal satisfaction of intellect. Let me clarify this point by an example of a sentence in Grand Qur’ān إِنَّمَا يَسْتَجِيبُ ٱلَّذِينَ يَسْمَعُونَۘ It is a fact that only such people reasonably - rationally answer-respond who listen Qur’ān comprehensibly. (Refer 636) It is a simple sentence understandable by everyone. But for people, like learned Paul Broca, an anatomist celebrated for his discovery of the speech production center of the brain, and for acousticians and speech experts, these four words embed much more information which is neither portrayed in any translation nor explained in exegeses. The verb يَسْتَجِيبُ in common parlance and understanding denotes answering, either affirmatively or negatively. It stems from Root ج و ب which signifies to cut a portion from the whole of something;; to make hole or tore something; perforate, pierce, carve or to excavate. And Form-X of verbs adds reflexive causative meanings of self assigning a task. What happens when we wish to answer a question or what is done by Google and computer when we post a question to it? We cut relevant portion from our memory and Google and Computer cuts it from its memory to display it on screen. When we cut relevant part from memory which we intend to express as answer, it is also firstly displayed on an invisible screen which is our rib cage. and a system in it instantly becomes operative to transform it into sound by vocal cords to make it reach our mouth from where we emit it syllable by syllable for the auditory faculty of questioner. In the same sentence the answering capability is restricted only to those who listen. Verbal information is saved in the memory only when we consciously and attentively listen and comprehend the message. It enables analysis-perception and safe storage. It happens only if the listener has such intention and desire. Therefore, listening is but translating and interpreting the articulated sounds-verbal narration whereby one can answer accordingly. Otherwise it is mere "hearing sound-noise" or a momentary storage in the memory of Ears only to get lost in few seconds. It is thus evident that what seemed a simple statement; it is in fact a picturesque portrayal of a scientific phenomenon. Methodology The second largest chunk of text, after narratives, is expository. As its name implies, expository writing is that which exposes facts. It is writing that explains and educates its readers, rather than attempting to persuade them. It gives the readers the facts they need about a specific topic to deepen their understanding of it. Other commonly recognized types of writing are descriptive, narrative, and persuasive. Each type has a specific goal; descriptive writing creates a sense of time, place and experience in the reader's mind. Narrative writing tells the instances and events of real life; persuasive writing convinces the reader that a specific position is the right position. But the discourse of our study is unique, all types of writings in its text have persuasive force and to show it ever live in every-present. We will therefore study the expository text/scientific references about the Procreation of Man - Anisogamy - Embryology by deriving a visual image mirrored in statements after analyzing it following the academic rules of translating and interpreting a source text. Then we will match it with the image seen and shown by scientists. It will thus cover both analytical and critical aspect of study. Biased and prejudiced orientalists contend that the Publisher of Qur’ān plagiarized Hellenic views on embryology. The bias and prejudice is the darkest passion of heart that renders it blind. They either naively overlook the facts mentioned, or are poor in scholarship to coherently study a subject. Did Aristotle or anyone else knew or how many even know today as to how exactly the process of pro-creation originates? They only knew that man is created from semen or some used the specific word Sperm. The origin of procreated Man was firstly pronounced in Qur’ān ثُـمَّ جَعَلَ نَسْلَهُۥ مِن سُلَٟلَةٛ مِّن مَّآءٛ مَّهِيـنٛ .٨ -- Afterwards, He the Exalted rendered his species as an organism (spermatid) originating from a part of gently and secretively drawn extract. This extract is drawn from treated water rendered lacking vitality --. What people ordinarily know as the main source of creation of living humanity is Sperm. But that is NOT the fact. This is second stage in the Life-Line of creation أَ لَمْ نَخْلُقكُّـم مِّن مَّآءٛ مَّهِيـنٛ .٢٠ Is this not a fact that Our Majesty created you people as an organism (spermatid) from treated water rendered lacking vitality? فَجَعَلْنَٟهُ فِـى قَرَارٛ مَّكِيـنٛ .٢١ Thereby, Our Majesty inserted and rendered it (organism-spermatid) a sperm within a pleasantly cold resting place إِلَـىٰ قَدَرٛ مَّعْلُومٛ .٢٢ Remaining stationed therein for a determined/known measure of time and proportioning. What to say of the people until and during the revelation of Qur’ān, even today majority of the people is not aware that the Sperms, to take existence, need a temperature cooler than body temperature. It was disclosed centuries back in Qur’ān that the Organisms are rendered as Sperms at a cooler place. Today we are certain the Sperm production requires the temperature between three and four degrees Fahrenheit cooler than 98.5 degrees the body's core maintains. The place where the organisms (in today's parlance spermadic) are rendered Sperms is فِـى قَرَارٛ مَّكِيـنٛ now termed Epididymis. Further, amazing information is about time required for the maturing of the Organism-Spermatid to be Sperm. It's in the epididymis that the sperm cells are allowed to mature for approximately two to three weeks. This is where it stays after it is fully mature, waiting to be ejaculated into the female reproductive system during a male orgasm. Sperm lasts in a male body for around 74 days. If they are not released during an ejaculation within this period, they die and are then reabsorbed in the male body. Thus the propagated contention of plagiarizing Hellenic views on embryology is patently false. Key words Creation; procreation مَّآءٛ مَّهِيـن;مُسْتَقَرّٚ;نُطْفَةٙ ;مَنِىٌّ ;مُسْتَوْدَعٚ;عَلَقَةٛ;مُضْغَةٙ ;عِظَٟمٙا ;لَحْمٙا;خَلْقٙا ءَاخَرَ

I am keen on understanding the Quranic take on the roles of a husband and wife. The responsibilities given to them, how equal are they? plus I've seen some duties being very clear when it comes to the husband only but not when it comes to the wife. For example, financial responsibilities and looking after the the wife/children and house is in the Quran for the husband. what about the wife? I will really appreciate if someone can show me verses in the quran that touch this subject. Thank you

And on the Heights are men who know them all by their marks. Quran (07, 46) People like stable footing whilst walking, that is why they make stairs and ramps for ascending or descending. The study of slope from the perspective of physical sciences is called Calculus, and the development of modern world is very much based on it. The Differential is the microcosm that we all individually represent, and the Integral is the macrocosm display of this world. The Ups and Downs, the crests and troughs of all our lives is ultimately the function of integrating all the differential equations of every life involved in the Universal Slope. The Universal Slope is the Integral of all the differentiated living beings called Differentials. The ascended state of enlightenment or the fallen state of darkness in every differential is due to its position in the Universal Slope. The enlightened differential strives for higher awareness of the Universal Slope, while the fallen differential tends to find excuses to ignore the Universal Slope.

As can be seen in translations, people mostly understand an adjective nedhīr نَذِير and participle form IV mundhir مُنذِر, same, as warner. This is not possible. Their root talks about precaution, about things that should be done in order for something bad not to happen. Thus, adjective nedhīr talks about precautious person, and participle mundhir, since it is in transitive form, talks about transiting precaution to other, ie. warning, so it's a warner. Nedhīr can also be mundhir (active), a warner, and mundher (passive), warned. There're 3 usages of a verb nedhere 2270 is talking about nafaqa (sharing, forwarding goods), and instead of nafaqa we can give nadhr, which is giving in advance, as we can lower a price to some person in a need, or gift something. 335 is talking about Meryem's mother asks Allah to receive from her what she carries, before her child gets in problems; we usually ask Him to help us when problem occurs and we're not able to help our kids. 1926 now talks about Meryem and her child, when she was said to be precautious and not to answer to any question (about her son); in other words, she was told to defend herself with silence.

Word aSnām أَصْنَام is used only as plural, five times in the Qur'an. Three of those are in stories about Ibrāhim and there's something very important to see. First, in 1435-36 we were told وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ And when Ibrāhim said "Rabbi, make this land safe and keep me away and my sons that we serve aSnām. رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ ۖ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي ۖ وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ Rabbi, they (f. pl.) also led astray many from the people. So, who follows me then he's also from me (Ibrāhim's asking for them too to be saved from aSnām) and who disobeyed me then You're also the media for forgiveness and helper (Ibrāhim's not asking for them)." Here, aSnām is used as feminine plural, which is used for females, women. In 2157-58 it was said وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُم بَعْدَ أَن تُوَلُّوا مُدْبِرِينَ (Ibrahim said...) "And, by Allah, I will most probably make a plan about your aSnām after you turn, turning your backs." فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ So, he made them (m. pl.) pieces, except large for them, so that they (his people) could be able to him (large one) returning. Here we see that aSnām is masculine plural. In 2671 was said قَالُوا نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا عَاكِفِينَ (They) said "We are serving aSnām and we're remaining to them (f. pl. for things) devoted." We see that here -haa is used, as a pronoun for feminine plural for things, not women. So we have 3 usages of aSnām and all 3 are different in pronouns used with this word feminine for women, masculine, feminine for things. Why is so? What was said in 14th sura Ibrāhim is about him in Egypt, and two other examples are from the area where he was born. Thus, when he came to Egypt he saw something for the first time, and that is that women rule over people and people serve them. That's why Ibrāhim used feminine plural for women, because some of those idol-women were alive and others were present only as idols, imagery. In 21st surah we were told about Ibrāhim's homeland. His people had many "gods" and made idols, imagery. One of idols they had represented Allah. This idol was called "large for them", meaning they recognized Allah as Kebeer, but also others. Ibrāhim didn't smash this idol, kept it so they can return to Allah. In this example, aSnām is masculine, because idol of Allah was one of them. In 26th surah aSnām are just idols, imagery and thus feminine plural for things was used. Note I used most common translations to focus on topic.

Harf noon ن has its meaning as other Huroof have. When they are combined they created combined meaning or, mostly, many of them, sometimes hundreds. Noon as a letter represents a serpent or its position when the serpent can see itself. Thus, one of the meaning of serpent as a symbol is self-realization. Harf noon has exactly that meaning self-realization (self-awareness). But, when combined with other letter for creating words' roots noon is talking about realizing those new meanings, and can be mostly understood as "an essence" of things the root is telling. At the start of the surah Qalem we were told بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ن وَالْقَلَمِ وَمَا يَسْطُرُونَ We can see that noon is alone here and thus its meaning is "self-realization". Why it stands alone? It doesn't, we have Bismillah before it and it should be included in our understanding, as by realizing name of Allah, er-raHmaan er-raHeem, is self-realization (noon) Our goal in this life is to realize His name, as He taught Aadem. This is also the only way to realize self. and (by) el-qalem and what they're underlining We should see that word el-qalem is plural and its meaning is not the same as meaning of aqlaam as plural of qalem. El-qalem as plural is genus and means "all of qalem". Since it comes from 3-letter root, root can have many meanings. So, pens or feathers as pens as in 344 and 3127 is some meanings, but meanings of el-qalem in 681 and 964 is different. Qalem here is a clip or graft, by which Allah is teaching insaan what insaan doesn't know. These are ideas we're getting from Allah when we have something to think about. These ideas are underlining some things, point to some errs in them (thus, word satire comes from s-T-r). These ideas, el-qalem, are things we couldn't see without Allah about ourselves. We can have serpent-shape only if we realize His name and if we ponder over things about ourselves and get from our Rabb ideas and what they underline. If we ever come to this level, as Resulullah did, it won't be important what others talk about us. Note that "we-l-qalemi" is in genitive cuz "we" connects "bi" from Bismillah and its meaning is like "we bi-l-qalemi". Preposition "bi" is mostly same as English "by" and it talks about some cause or a tool used.

I wanna talk about one of perfections of the language of the Qur'an I got fascinated with. It's about the use of subjunctive mood with word Hattaa, which mostly means "until", but can have other meanings too. The subjunctive mood is mostly well understood in the Qur'an, since it can be used to express some future events as wishes, possibilities, opinions, etc. Subjunctive is mostly used with subordinate clauses. Since I'll present examples from 2427, to see how subjunctive works we can see 2429 لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَّكُمْ This can be translated as There's no junaaH (penalty) against/on you TO ENTER houses without being inhabited, in them is some metaa' (provision) for you. Here some possibility is expressed by subjunctive and "en" (TO) was used. Mostly verbs can be translated as "TO verb" (to enter, to be, to do, etc.). We can see that there's a condition for houses not to be inhabited (and some provision for us in them) and then there's no limitation. If we go back to 2427 there's a different situation يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا After "O, you who believed" we have a jussive mood (not imperative) then we have Hattaa then we have two subjunctives. This is a complex condition which is said in just a few words in the language of the Qur'an, but we need much more to translate all. In simple words we were told not to enter houses which are not ours to act as we are at our home not to enter houses which are not ours to ask for a permission to enter not to enter houses which are not ours unless we expect to be free as at our home not to enter houses which are not our until we ask for a permission to enter. We can see the difference between "en" (TO) and "Hattaa" (UNTIL, TO), where Hattaa acts as TO ("en&quot due to subjunctive, but also has an additional meaning (UNTIL). In more simple words we should not enter houses if we don't expect we're welcome, we should ask for a permission and we cannot enter as it's our house and then to ask for a permission. Maybe this is normal for societies where 1st neighbors are total strangers, but this is for mu'minoon, a very connected community of people who observe Salaat (connection). So, this part of 2427 could be translated as "O, you who believed, (1) you won't enter houses without being your houses to act as domestic and to ask for a permission (to enter) AND (2) you won't enter houses without being your houses unless you expect to be accepted as domestic and you ask for a permission (to enter)." Due to Hattaa the translation should express it and not to translate it as "en" (TO) was used. The example in English for this could be "I work overtime to buy a new car." This means that a person works overtime to be able to buy a new car, but also this means that he'll work overtime until he buys a new car. Arabs would probably use Hattaa in this case and not "en". In English example it's obvious that one will work overtime until he buys a new car, but if we translate 2427 only with TO as if "en" was used then our translation won't be precise. In 2428 was said at the start فَإِن لَّمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ And if you won't find in them anybody then you won't enter them UNTIL/TO is allowed to you. Here again we have jussive mood (twice) then Hattaa then a subjunctive mood. Hattaa acts the same, it has two functions as "en" (TO) and as UNTIL. First if we called, rang or tried to see if there's anybody and we've found (our perception, not reality) that nobody's in house then we can't enter TO check and to get a permission if anybody's in the house, and we can't enter UNTIL we get a permission, which means we can wait or try to call again. So, I think UNTIL/TO has to be translated as "TO be allowed to you and UNTIL is allowed to you", which in original is "Hatta yu'dhene le-kum". I would conclude that subjunctive mood when used with Hattaa has different (expanded) meaning than subjunctive used with "en", and it has to be translated twice (as TO and UNTIL) in order to encompass full meaning, except if it's obvious as in English example I provided.

327 The One who perfected everything He created and He began the creation of man from clay. The perfection in Allah's creations, that is, the perfect design, is in terms of line with the reason and conditions for their creation. Our world and our universe 1-The world of trials is aimed at its goal. 2-A mixed life, a mixture of paradise and hell. 3- It contains a finite life in which its creatures and even the universe itself will surely die in the end. What is meant by perfection in this universe is perfection in terms of being suitable-serving for these 3 items. That is, it has been designed and created perfectly in terms of serving the environment in which a person can be tested, serving to create the environment in which a person can experience pleasure or suffering on earth when necessary, and serving to come to an end after living for a certain period of time. Because these are the goals of this world-universe-life. This universe is indeed "perfect" in serving the purpose and conditions of its creation. But since the purpose and conditions of the creation of the hereafter universe are different, the perfection in the hereafter universe is completely different. This time, features such as being "immortal-eternal", constantly regenerating cells and not aging are perfection in the conditions and goals of that hereafter world. Because the purpose of creation includes these things and they are "perfectly" designed to serve this purpose. (My Turkish article translated with machine) https//emre1974tr.blogspot.com/2011/07/evrendeki-kusursuzluk-kendi-sart-ve.html Peace

Denying God or associating partners with Him is a derivative of confronting the evil in ourselves, just like persecuting others. Again, it is a matter of turning one's back on revelation and the promise one made at birth and wronging oneself. In fact, since the most basic revelation/divine knowledge given to us at our creation is the knowledge of Allah's existence and uniqueness, the disbelievers and polytheists have already begun to separate directly at the most fundamental point. "When your Lord brings forth the offspring of the sons of Adam from their loins, He makes them witnesses to themselves 'Am I not your Lord?' They say, 'Yes, we bear witness. So that on the Day of Resurrection you will not be able to say, 'We were unaware of this'" (Surat al-Araf 172). "You should devote yourself to religion as a monotheist (hanif). Indeed, ALLAH has created mankind with such a creation. There is no change in God's creation. This is a perfect religion, but most people do not know" (Surah Rum 30). The verses that speak of the "breathing of the spirit" into the first human being and later into Jesus also describe this situation. This is because in the Qur'an, spirit is used in the sense of "revelation" (we also see the term Spirit used as a proper name for the "angel of revelation&quot. Surat al-Sajdah 9 Then he gave him a form and breathed into him of his own spirit. He created for you hearing, eyes and hearts. How little you give thanks! Thanks to this knowledge that is implanted in us at birth, we are born with the belief in one God and the virtues of being kind to others (for those who do not exclude the verses/revelation within). And as I have always said, it is because of this divine knowledge in our genes that we are obliged to believe in the Quran. The revelation that the Qur'an conveys is in harmony with the verses within us, and this is the greatest and fundamental proof that it is the holy book sent by Allah. Surat al-Fussilet 53 We will show them Our signs in the horizons and within their own selves. That it may become clear to them that it is the truth. Is it not enough for your Lord that He is a witness over everything? I have said that a person who behaves in harmony with the divine knowledge within him lives in goodness and faith in the truth. As an objection to this statement, one may try to present the evil deeds of some believers as evidence against it. But when we look at such people who persecute others and yet are called believers, we will see that most of them are in shirk and believe in false things. A person who is truly free from shirk and has a true religious belief will live as far away from evil and wrongdoing as possible. Or even if he is temporarily misbehaving, he will soon realize it and put himself in order. Or, to give another example from another point of view, even if a good person is in disbelief or shirk, one day he will surely come to the right belief in this world. Even if he is in the last stages of his trial, he will reach religious acceptance, even if it is at a minimum level sufficient to take him to Paradise. The point to be noted here is that we need to look at people's lives as a whole. Both in terms of time and in terms of evaluating what they have done in all areas...And only our Lord knows who will be among the good ones, who will successfully complete the test... Therefore, we cannot know whether someone is one of the eternal bad ones or one of the good ones by looking at what they did in a certain period of time or in certain areas. I have explained this issue in my article titled "Destiny and Free Will" http//emre1974tr.blogspot.com/2011/07/kader-ve-ozgur-irade.html Those who choose to do good of their own free will will surely win in the Hereafter, and will also enjoy blessings in this world. "Allah has given them the blessings of this world and the good reward of the Hereafter; for Allah loves those who do good deeds." (Surah Al Imran, verse 14 The phenomenon called goodness is one of the characteristics/attributes of Allah, who is eternal. In other words, this concept is not a set of rules that were created later for testing. Our test is completely based on this. Surat al-Tur 28. "We used to call upon Him before; He is the Good, the Merciful." I have already mentioned that when a person or a community follows false beliefs and persistently avoids turning to the truth/knowledge, to the verses, this imbalance manifests itself in other behaviors as well. In history, we have already seen that societies that persist in their disbelief, in addition to their false beliefs, also exhibit other erroneous behaviors, especially those that harm/oppress people. If we prove this in the light of the verses; The cruelty of some of the Arabs towards their children during the period of ignorance Surah Al-Takvir 8 - When asked about the girl child who was buried alive, Surah Al-Anam 137 - So their associates made even killing their children seem a good thing to most of the polytheists. Thus they ruined them and confused and corrupted their religion. Had Allah willed, they could not have done this. Stay away from them and what they fabricate. The oppression perpetrated by Pharaoh and his rulers in ancient Egypt Al-Qasas 4. The truth is that Pharaoh ruled in that place and divided its inhabitants into groups. He despised and oppressed one group of them He slaughtered their male children and treated their women shamelessly/exploited their wombs/released their women into the world. He was indeed one of those who spread mischief. The people of Lot were abusive even to guests Surah Hijr The people of the city came rejoicing to hear the messengers. Lot said "These are my guests, do not disgrace me!" "Fear Allah, do not disgrace me." They said "Did we not forbid you from dealing with the affairs of the world?" Lot said "If you are going to do anything, here are my daughters!" By your life, they were wandering in their own stupor. At last that terrible vibrating sound seized them at sunrise. And We brought the upper part of that city down to its lower part, and We rained down on them stones of baked clay. (By the way, it should be noted that the people of Lot, like other tribes, were destroyed primarily because of their disbelief. Not all members of this society, probably half or nearly half of whom were women, were homosexual, adulterous or abusive. The clearest evidence for this is that Lot's wife was among the wicked who were left behind and destroyed. Again, the main sin that gripped them all was associating partners with Allah and denying the signs. Their other unbalanced behaviors and sins were the side manifestations and consequences of turning their backs on revelation and cruelty). Surat al-Ankabut 32 Abraham said "But there is Lot there." They said "We know better who is there. Surely We will save him and his family. Except his wife. She will be among those left behind." The tyranny of the People of Ad Surah Shu'ara 128.Do you amuse yourselves by erecting on every high hill/road an astonishing building/sign! 129.Do you hope to become eternal by acquiring places that produce industry? 130.And when you seize them, do you seize them with force? We see that the people of Median were also insensitive and oppressive towards people by cheating in trade and destroying the property of others Surah Hud And We sent to Median their brother Shu'ayb. He said "O my people! worship Allah. You have no gods besides Him. Do not under-measure and misweigh. I see you in blessing and prosperity, but I fear for you the torment of a day that will envelop you." "O my people! Measure and weigh with complete honesty. Do not take from people's belongings. Do not go about in the earth making mischief." "If you are believers, the profit left by Allah is better for you. I am not a watchman over you." (Another detail that is noteworthy when we think of the destroyed societies of the past is that Allah sometimes brings the wicked/evildoers together in the world and makes them face themselves collectively. A society that was destroyed in the past means that Allah has brought together a group of wrongdoers who would have chosen evil of their own volition in the same history and geography). In Surat al-Buruj, we again see the unbelievers torturing Muslims Buruj Those men of the kindled fire, They were sitting at its head. And they were all watching what they were doing to the believers. They took revenge on them only because they believed in Allah, the Exalted, the Mighty Allah, to whom belongs the dominion of the heavens and the earth. Allah is a witness to everything. Verily, for those who torture believing men and believing women and then do not repent, for them is the torment of Hell. For them is also the torment of fire. As for those who believe and do deeds of good and peace, for them are Gardens beneath which rivers flow. This is the great success. In short, people who do not turn to the verses can drift into diseased thoughts and behaviors in many areas. In fact, the correct and beautiful behavior or thought is only possible by reaching out to the knowledge and commands of our Lord. Both what was given to us at creation and what we later learn from the Book... Whether we realize it or not... The virtues and righteousness of everyone, including atheists, are based on this. Even if they are not aware of it, people behave in good and healthy ways when they listen to the verses within them. Let us continue to see in the Qur'an that a Muslim, that is, a person who submits only to Allah, who will successfully complete the journey of testing, is also a good person, whereas those who will go to hell are the wicked Surah Beled What makes you know what a steep slope is? It is to untie the shackles of those who are chained. Or to feed on the day of hunger and misery, An orphan nearby, Or a poor person who is oppressed and downtrodden. Then to be of those who believe and offer patience and mercy to one another. Such are the friends of good fortune and prosperity. Surah Haqqa 30 "Take hold of him, bind him at once!" Then shake him to hell!" "Because he did not believe in Allah Most High." "He did not encourage the poor to feed themselves." 35 "There is no warm friend for him here today." Surah Ali Imran 198 But for those who fear their Lord there are gardens beneath them rivers flowing, abiding therein with a hospitality from Allah, and the rewards with Allah are better for the righteous. Surat al-Nahl 122 We gave him beauty in this world, and in the Hereafter he will surely be among the peace-loving righteous. Surat al-Infitar And this is certain The righteous are in full bliss, the wicked are in the middle of hell. There is no such thing as a person whose heart is full of beauty going to hell by accident because he does not believe, or a cruel servant going to heaven when he does not deserve it. The good ones always win the test. Believing in Allah and avoiding shirk is a manifestation of righteousness, while disbelief or associating partners and trying to get other masters is at least an injustice to oneself. Accepting true knowledge and avoiding false beliefs and living virtuously are also part of good morals. In addition, since what Allah, our only Master, asks of us is also aimed at eliminating or minimizing the troubles of the world, while at the same time maximizing the enjoyment of the good things of the world, walking in His way equals goodness in every respect. To fulfill zakat constantly (sharing in all areas from the economy to our knowledge), to help those in need and exhibit good behavior, to stay away from lies, theft, murder and other evils, to produce beauty for the benefit of the whole world, to ensure material and spiritual wealth and peace, not to be a slave to anyone other than Allah and not to take anyone as a slave, to fulfill promises... These are all essential parts of compassion and goodness. The Qur'an demands these and even more from its servants. Surah Al-Baqarah 83 And We took a promise from the Children of Israel Worship none but Allah, and do good to parents, relatives, orphans, and the poor. Speak good and kindness to people. Perform the prayer and pay the zakat. After all this you turned away, except for a few of you. And you are still turning away. Enam 151 Say to them "Come, let me recite to your faces what your Lord has forbidden you "Do not associate anything with Him. Be kind to your parents. Do not kill your children for fear of poverty; We will provide for you and them. And do not approach the evils, both the visible and the hidden. And do not kill a life that Allah has made honorable and cherished, except in defense of a right. Allah has recommended these things to you so that you may use your reason." To summarize, the people of Paradise are the good people who think and produce beauty in the world, while the people of Hell are those who betray themselves in the first place. Surah Yunus Surah 44 Allah does not oppress people in any way. But people persecute their own selves. He who does not have mercy on himself will not have mercy on others in general. And so it is, as seen in the parables described in the verses. Moreover, every evil done is also a cruelty to one's own self. Every malicious trap he sets for others is actually a trap set for himself and into which he falls (as evidence against him in the Hereafter and to confront his cruelty). Our Lord created us both to serve and for everyone to get what they deserve. So that the selves who deserve goodness will reach paradise, and those who are violent and corrupt will reach hell... Therefore, those who choose goodness will surely win, while those who choose oppression will lose. (My Turkish article translated with machine) http//emre1974tr.blogspot.com/2013/03/iyiler-mutlaka-kazanr.html Peace

There's a saying in my language (maybe in others also) "The iron is forging while it's hot" (Gvožđe se kuje dok je vruće). This, of course, means that there's right time to do something or to shape some things and after that time it'll be hard or impossible to do the same. There're many examples in the Qur'an, and maybe most obvious is pharaoh's repentance which is not accepted, because he missed the time when his iron was good for forging. But, I wanna talk about some things in 57th surah called The Iron (el-Hadeed). There're many "befores" and "afters" in this surah. Surah starts with Allah's characteristics 1st aayet is about His tesbeeH, 2nd about His mulk and 3rd is about His names el-Ewwel, el-Aakhir, eZ-Zaahir and el-BaaTin; then it was said that He knows about every thing, where "thing" is a part of reality (Haqq), not something unreal. Talk about Him continues to 6th aayet. Then we were ordered two things 1) to believe in Him and his resool, and 2) to forward from that in which He made us temporary khaleefas (His representatives). Even forwarding can be about wealth, since His resool is mentioned and belief in him, I understand that this is about forwarding our understanding of His risala (message), since He made us to represent Him temporarily (participle form X is used, which can describe a temporary state of something). This is the first indication of "hot iron", when we're blessed to be made khaleefas. Call to these two ordered things is explained and then in 10th aayet it was said that those who forwarded before el-fetH (the Resolution) and fought are on higher degree then those who forwarded after and fought. This is because the iron was hotter before and better to forge, because forwarding could have an impact on more people. The Resolution is a solution of a problem Resoolullah had with his people; it can mean victory in a war, but more likely it's his hijra. Fighting is fighting resistance of accepting Allah and His message, in discussing or even physically. Next we have an example of the Afterlife. Several times word "yewme" is mentioned, which is understood as "(to)day", but since this word is in accusative it describes some natural, expected, obvious situation and condition. People here are nameless and only their states (haal) are mentioned. We can see male and female believers and male and female munaafiqs. Ironically, word munaafiq is from the same root as verbs used for forwarding. This is because munaafiq is form III which describes forwarding from multiple sources, and this describes people who're using many sources to get what they want (hypocrites are just one sort of them). These people will tell anything, from any source, just to get some benefit for them. We can see in their conversations with believers that they're trying to get of their light. But their iron is too cold, they cannot shape anything of iron they got. In 15th aayet we can see that even munaafiqoon were with mu'minoon and they thought they're believers, they're not believers because their deeds are saying so. It's not enough to say "I believe" and even to think so, if our deeds tell different. 16th aayet is saying that THE TIME IS NOW, now our iron is hot and ready to forge it, otherwise we could be like those given Kitab before who were waited and their hearts hardened, as our iron soon will not be soft. Then we were said that Allah is making dead land alive and He already explained TO US aayaat that we can use intellect. This is why we should be His temporary representatives and forward our understanding to others to whom His words and explanations haven't come yet. Even muSSaddiq males and females in 18th aayet are understood as those who give charity, this is not correct, since these participles are reflexive and they describe people truthful about themselves, ie. those who're saying and doing truth about what they can forward. Their actions of truth about themselves will tell how they're truthful as believers in Allah and His resool, as munaafiqoon were shown by their deeds. Aayet 21 is telling more about forging how iron, by racing towards His magfiret and jennet. If we're not running the race will finish and we'll loose our chance to win some reward. Aayet 25 is where the Iron is mentioned. First, Allah told us that He was sending His rusul with explanations and Kitaab and Meezaan (to measure). AND He sent the Iron. The Iron is the Qur'an, which is His resool and Kitaab with explanations and Meezaan, and all we need to be fully guided. We got the Iron to forge while it's hot, and we can shape ourselves and our world by it.

Verbal noun form II teHiyyet تَحِيَّة is understood as greeting(s) in all 6 occurrancies in the Qur'an. In 1010, 1423 and 3344 was said that teHiyyet is selaam and in 2461 imperative form II sellimoo was used with teHiyyet. But, in 2575 it seems that teHiyyet and selaam are not same, as they were used as "teHiyyet and selaam". TeHiyyet comes from the 1-letter root Ha ح, to which 2 week letters yay ي were added to create quasi 3-letter root Ha-yay-yay. This is the root for a verbal noun Hayy حَيّ and other words, which describe life. But what's life and what lives? All which creates inner and outer moves is live. Inner moves are changes (metamorphoses) and outer moves are changes in position (walking, jumping, swimming, flying, etc.). So, everything which has inner and outer moves is live. Water is an essence of moving, no water - no moves, no life. Exception to this is Allah in His name el-Hayyu (Living) el-Qayyoom (the Ultimate Stability), He lives w/o need for any moves. So, teHiyyet, as a verbal noun form II (which describes causing of something), can be used for causing life and/or moves to something. It's different from a transitive form IV which describes giving (or restoring) life/moves to something. So, how we (or somebody else) can cause life/moves w/o giving life/moves, w/o transitive action? We can, for example, pray for somebody, as we can say "May Allah gives you a good and long life!" or "I wish you all best!" All of these and similar sentences are greetings. Even people think that there's verb form I Hayye and also verb form II Hayye, it's the same verb and it's in form II. This is true due to verbs form IV and X, also used in the Qur'an, don't have double yay. So, all 11 instances of a verb Hayye حَىَّ is form II and they should be taken as greeting or some other action which can cause life/moves to somebody. Word selaam is harder to understand from the Qur'an only. As teHiyyet, it doesn't have a verb in a basic form, but only in form II and form IV. Verb form IV esleme أَسْلَمَ is understood as "to submit, to surrender" to somebody, as verbal noun islaam and participle muslim. But what does this mean? Esleme means to accept somebody's superiority and authority and make no resistance. Since this form is a transitive, then in basic form words should point to advancement (which is letter sin), where's no obstruction to that action. Other root letters, lam and meem, point to focus and a process, so s-l-m should mean a process focused to advancement. One of these processes is a state of peace, where no obstruction exists that could distract one who's advancing, focused on some goal. Selaam doesn't describe "peace" only, but any state in which one's advancing focused on some goal, having no obstructions, which can be opposite states also, as "war" (ar. Harb). For example, if somebody wants to enter some object and we say "selaam" to him we're not greeting him, but saying that he can enter freely, in peace, w/o any question to that. This is evident in 5125 when Ibrahim's guests ask "selaamEN" using an accusative and he answered by nominative "selaamUN". This could be translated as "Free?", meaning are we free to enter, and "Free!", meaning you're free to enter. For example, when somebody tries to enter somewhere, as in 2575 when people entering jennet are greeted and allowed to freely enter. In this case selaam is not greeting (teHiyyet here), but, as Ibrahim said to his guests, allowing entrance. In other occurrancies with teHiyyet and selaam, teHiyyet is not greeting but allowing people in jennet to move, to live, and with selaam it means as they wish to, no obstruction to their choice. Speaking of choice, selaam can also mean "free will" or "free choice", which is a state when one can do as he wishes to, as he chosen to. We can have Ibrahim as an example again, when he said selaam to his father, meaning that he allowed his father to do as he likes, after Ibrahim explained the situation to his father. So, selaamun 'aleyke in 1947 would mean something like "do as you wish, I don't mind", "I'm in peace on you, in everything you do". So, even teHiyyet can mean "greeting(s)" and it was used with selaam several times, selaam is not a greeting in any of these instances, as for example "hello", "ciao", "vaya con dios", etc.

One of confusing translations is of a passive mewlood مَوْلُودٌ, used twice in 2233 and once in 3133. In 2233 is translated as "father" and in 3133 as "son". Passive participle means that there's some active participle who's doing something in relation to passive. In English we can understand this on example of a verb "to kick"; where active participle is "a kicker" and passive participle is "kicked (one)". In order to understand mewlood we should first understand a verb welede وَلَدَ, which is understood as "to beget" or "to bore", to give a birth. If we accept this that active participle waalid for male and waalidet for female should mean one's parents. Then we have a word "weled", taken as "a child", but also a passive participle should mean "child" as in 3133 is understood as "son". No chance that mewlood could be "father", as understood in 2233. We can see that there's something wrong with our understanding of this "simple word". I noticed that Nooh said in 7127 "... and they won't yelidoo, except faajir (wicked), keffaar (unbeliever)." This was a reason for him to ask total destruction of his people, but I know that Nooh knew what he's talking about, and I know that he didn't mean that newborns from his people would be faajir, keffaar. So, I tried to rethink about this and came to a conclusion that this root is not about giving a birth, but about rising, rearing, nurturing, taking care of kids. Nooh saw that his people are extremely kaafiroon and he thought that their offspring could be risen but as wicked, unbelieving once, they cannot learn anything better then people who'll teach them. Weled as a potential is one that can be taken care of. Potential is used because we can give our best and weled wouldn't be what we want him/her to be. Weled doesn't mean only own kids, but can be any kid one takes care of, as foster kids spouse's kids or any other kid to whom male can be waalid and female waalida. We can see that 2233 starts with "And waalidaat (f. pl.) are nursing their (f. pl.) ewlaad (pl. of weled)..." First, we have to see that ebnaa' (own kids) is not used, but ewlaad, which includes any kid one's taking care of. Second, we have to see that only feminine waalid is nursing ewlaad, males are excluded. This can be connected with 43 when a male has yetaamaa (orphans, motherless), but that can be another topic. In this case waalidaat are only active participle for a period mentioned. Normally there would be waalid and waalida, both, but male waalid is excluded for this period. Due to this, not only kid she's nursing is her passive, but also one who's normally acitve as waalid is now passive, so waalid is during this period mewlood. This is why mewlood in 2233 is "father" if kids are his, or foster father or stepfather in other cases. In any case some sort of father, which should be noted in translations to avoid misunderstanding. 3133 is talking about some horrible Day, and it's said "... waalid is not paying of off his weled, nor mewlood that he's payer of anything off his waalid..." (sorry if my English is poor here, I hope it can be understood what I'm trying to say) No matter how we understand this, it's clear that it's saying that all of us are paying our own sins. What can be confusing here is that "weled" is not used twice as "waalid", but "mewlood" is used as "payer of". The reason is that mewlood in this case is one who's risen successfully by his waalid, but that means nothing to waalid, it can't pay of his sins. If weled was used twice, as a potential that wouldn't tell that this kids was risen as meant to. I also think that this is an example, and waalid can be waalida also, and weled and mewlood can be both males and females. So, I hope that this will explain how come same word can mean "father" and "son".

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1- Allah says in His verses that prayer is 3 times and how to perform it. In this context, do your clerics know better or Allah? And why? 2- Even though the trinity is not mentioned in the Torah and the Bible, Christian scholars who are dedicated to religion, who are experts, who have thousands of years of knowledge, tell people "you will worship the trinity". On the other hand, some Christians say, "No, to worship the trinity is to go wrong". Do you think the Christian clergy who have dedicated their lives to theology know better, or the Christians who do not accept the trinity? And why? 3- Again, knowledgeable-intellectual Hindu clergymen who have devoted their lives to religion, who know all the holy books, say "there are countless sub-gods as reflections of the main god". Now do these specialized, knowledgeable Hindu clerics know the truth? Or do you know the truth (by rejecting polytheism)? And why? 4- When an Alevi theology professor who has devoted his life to Islam sanctifies Ali and associates partners with Allah, does he know better? Or do you know better, even though you are not a professor of Islam, and you say, "No, that would not happen"? And why? 5- When Allah has forbidden any source other than the Qur'an, when He says this in verses over and over again... Does Allah know better when He says "Quran alone"? Or do you know better when you say "no, we also need hadiths, ijma, qiyas and other aids"? And why? (My Turkish article translated with machine) Peace

There's not much info about a woman known as "The Queen of Saba" in the Qur'an, but it's enough to identify her in history. The story begins with "hudhud" (a spy) was late on Suleymaan's army inspection due to he saw people having queen and worship the Sun. We can conclude that these people were one of sun-cults, probably Shamash's. Next we can see that Suleymaan sent her a letter telling them to come to him as surrenders. As she speaks to nobles from her people we can see that they were some sort of "democracy" or, better to say, civilized people, thus we could understand Sun-worship as their focus on enlightenment or culture above all, as for example French society in time of kings named Louis. She decided to send a gift to Suleymaan to prevent their surrending, but Suleymaan was insulted and sent an army to escort them. Then the main clue comes when Suleymaan asked who'll bring out for him her 'arš before they come as surrenders. Word 'arš is understood as throne, people think that even Allah has the Throne, Glory be to Him who's above all we prescribe to Him. In 6141 we have a passive ma'roošaat مَعْرُوشَات from the same root, used for gardens. This is translated as "trellised gardens" and these are gardens with a support for plants so they can be lifted up, hanging. This queen's 'arš is nothing else but the Hanging Gardens and she's the queen Semiramis. This understanding can also come from a verb ya'rišoone يَعْرِشُونَ used in 7137 and 1668 and translated as erect/construct. In relation to gardens erecting them and making a construction for them is what Hanging Gardens were. These gardens were in Babylon, but since Greeks and Romans called Nineveh "New Babylon" and "Babylon" it's more likely that they were near modern day city of Mosul. From this story I understood that queen Semiramis thought that Suleymaan is some savage man, not emancipated as her people, who wants to put her in prison and chains. When he ordered the Gardens like hers to be made, so she can be in pleasant environment with a pleasant man, she wanted to be on his level, and surrendered herself to Suleymaan's Rabb (Teacher), to Allah, Rabb of all who wanna know about everything. After all, she surrendered but not to Suleymaan, she surrendered to Allah with Suleymaan.

And it started when we gave you 7 of methaanee and Qur’an ‘Azeem. (1587) وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ Methaanee are the sublime levels of consciousness (Heaven), each of which has an identical number of sublevels. Because of the Qur’an’s characteristic of not only speaking about things to be understood mundanely, its property of ‘Azeem’ is used, which describes it as Magnificent. Surely you do not stare with your two eyes at what we have endowed the couples with, (meaning that) and you will not grieve over them and put your hand on the believers. لَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ وَلَا تَحْزَنْ عَلَيْتَحَزَنْ; Unlike the reward of the Qur’an and the dual sublime levels of consciousness to which the Qur’an can take, Rasulullah also has material receptors in two eyes by which he can see what couples have gained from the material. His mission is not to be rich so that people follow him because Allah has given him material good, but his mission is the Qur’an. Putting his hand on believers is because of the grief they may have watching others have a comfortable life, this is like putting our hand on someone to comfort them or taking someone on our shoulders to comfort them or like stroking someone's head to comfort them. And say, "I am also the clear warner!" وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ Here we see that only with an ascended consciousness can one see the perniciousness in the longing of a large number of people, the longing for material good and pleasures. As we landed on the fortune tellers. كَمَا أَنزَلْنَا عَلَى الْمُقْتَسِمِينَ The word qismet means “determining destiny,” and the participle muqtesim is reflexive, describing someone trying to determine their destiny. Here it is important to notice the word "ke", which corresponds to our as, more precisely, which describes something identical as, in what we are talking about. These persons are identical in that they have also been given 7 of the methaanii and the Qur'an, and their task is also to ascend the Qur'an with consciousness, not to stare with their eyes at what has been given to some, for it is a distraction. However, they are interested in their own destiny, they are interested in when they will get rich too. Which made the Qur'an sorcery. الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ They just use the Qur’an to find out when and how they will be like the couples they see around them. They do not look up, in the heights, but their eyes are on the ground. And (as they have) your Rabb. We will certainly examine them all together. فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ Not only do they have the Qur'an and 7 of the methaanii, but they also have Allah as Rabb to teach them everything they do not know and to supply them with everything they need, and to give them raHmat from Himself by which they can solve all problems, if they work (and we do) what we exist for. About what they happened to do. عَمَّا كَانُوا يَعْمَلُونَ This examination will be terrible, because Allah uses the plural for Himself, which means that these persons deny the perfection of several (plural) Names, and seek the same in another way, e.g. they can deny that Allah knows everything, that He governs everything, that He supplies, etc. Well, start with what you have been ordered to do and turn away from the polytheists. فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ What he was ordered to do was to lay his hand on the believers, that is, to give them comfort and support in what is their task from Allah, which they accepted. Fortune tellers are polytheists, as has been said, because they deny more of Allah’s names and seek what they bear in another way, thus making shirk. Also, We are enough against the mockers. ِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ This is a reference to the beginning of the Qur’an at 214, to those who say they are believers, and that does not make them believers. This means that these polytheists are those who declare themselves to be believers, but what they do clearly declares them as polytheists, because they need someone else and / or something other than Allah. Those who do with Allah ilaah another. Well, they'll find out... (1596) الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۚ فَسَوْفَ يَعْلَمُونَ It should be immediately noticed that this is not a plural, but that they take exactly one ilaah with Allah. What is that ilaah to them? That ilaah for them is the Qur’an, they expect that with the help of the Qur’an they will get something they crave, not from Allah, that the Qur’an will somehow magically bring them what they want. How does this happen? Muslims surely know that they are told "say this surah so many times for sustenance", "say this surah this day to have a child", "say this surah before the Jumu'ah to save yourself from the Dajjal", "say this surah to save the torment of the grave", et cetera. The Qur’an is not a set of mantras, but the Qur’an is clear Teaching, what can help us to know the Reality in which we find ourselves. The Qur'an is not self-created, just as we are not self-created, but it was sent by the Almighty to ascend to the heights to Him. No one gives us only He, no one can help us only He, no one can protect us only He.

The fact that God knows what we will do with our free will is interpreted by some people as "there is no free will". "That means we cannot do the opposite of what is known," they object. No, knowing what we will choose with our free will does not affect the freedom of the will. There is not even the slightest connection. It is one thing to be able to do the opposite of something, and quite another to do it. For example, let's say a person will choose option A in such and such an event. Our Lord also knows this. He also has the freedom to do the opposite, that is, not to choose this option. But he will choose option A by his own decision. In short, he may not do the act of choosing option A, but he will still do it. It is not because God knows, but because he chooses option A with his own free will that our Creator knows. Let us give a completely different example Hud As long as the heavens and the earth endure, they will abide therein, except as your Lord wills. Your Lord is the Doer of whatever He wills And those who deserve happiness will abide in Paradise as long as the heavens and the earth endure. Except if your Lord wills. It is an uninterrupted reward. Allah Almighty is telling us here what He will do in the future. And He says, "I will never remove those in Paradise unless I will otherwise." And he promises he won't. In other words, "I can change this judgment if I want to, but those in heaven will stay there forever because I freely willed that they should stay there." This gives us a second proof, another evidence for free will. In this case we know what God will do in the future. But it means that our knowing what God will do in the future does not affect His free will. Just as His knowing what we will do does not affect our free will. It is one thing to be able to do something and quite another to do it. And this is the result of free will. (My Turkish article translated with machine) http//emre1974tr.blogspot.com/2011/07/rabbimizin-bilmesi-ozgur-iradeyi.html Peace

Word ehillet أَهِلَّة is used only in 2189 and it's understood that it means "new moons" and that it's a plural of hilaal. Since it's the only occurance of this word I'll try to examine its meaning by following How and why it's used? What is its weight/form? What is its root? What is its gender and number? How and why it's used? If we look at 2189 it's clear that somebody asked about it يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ "They are (continuosly) asking about el-ehillet". Here is an answer to the second of people's askings mentioned in the Qur'an, just after asking about Allah in "rameDaan aayaat" (2186), so this should be a very important topic to ask/answer about, especially cuz asking is in an imperfect tense, it lasts. This question rose somehow and if we go back in surah el-Beqara we can see that a passive verb uhille أُهِلَّ was mentioned before in 2173, and we can conclude that this rose a question about ehillet. This verb is mentioned 4 times, and this first occurance is different in word order then others (ref. 2173, 53, 6145, 16115), but that could be another topic. Anyway, I could conclude that a verb from the same root is mentioned and that rose a question about el-ehillet. In a verb usage a phrase li-gayri-llah لِغَيْرِ اللَّهِ was used and it should mean word-by-word "for without Allah". Verb is understood as "(what) dedicated (by, with)" مَا أُهِلَّ بِهِ or as a whole "by what is dedicated for without Allah". This sentence has no sense, even if we consider that languages are different we can't make it have sense, unless we change the meaning of the words, as translators did, or rethink. What is its weight/form? Its form is understood as eFi''et and I've found only words in 3123, 554, 625, 912, 1746, 1857, 2173, 2734, 2737, 285, 2841, 3224, 3319, 415 and 5332. This words are understood as a plural of fi'aa', which should be a verbal noun in form III, as, for example a word "kitaab" is. I couldn't find that a verbal noun in form III gets its plural as eFi'Let or anything similar, since, for example, a plural of kitaab is taken as kutub, of Fu'uL form. We may discuss that it's due doubled L in its root, but then we have a word qiSaaS which Arabs don't use in plural, and we could check other words as well to find all form III verbal nouns with doubled last letter and their plurals. Of words in listed aayaat, only word imaam is actually used in the Qur'an with e'immet, which corresponds to ehillet in a form. If translators are right then e'immet should be a plural of imaam, meaning imaams, whatever imaam means. But then we have a problem, because in 2574 was said "... and make US for mutteqoon AN IMAAM", where this potential plural wasn't used, but singular imaam without prefix el-. This means that word imaam, whatever it means, doesn't have a plural, and, over that, e'immet is not a plural of imaam, so this cannot be used as a proof that ehillet is a plural of hilaal (which is not used in the Qur'an). So, we should look out of the box and try to examine if there's a possibility that ehillet has some other form. The only possibility is that its last letter was doubled because it's in a form IX, and it weight/form is Fe'iLLet. What is its root? After examining word's form, we can continue with two possibilities either form is eFi''et so its root is ha-lam-lam, or form is Fe'iLLet and its root is hemze-ha-lam (as in word "ehl", for example "ehl-ul-kitaab", "ehl-ul-beyt&quot. We can go back to first part and see that a verb uhille is mentioned which caused people to ask about ehillet. If ehillet is a plural of hilaal then uhille is not related, I can't see how "dedicated" can cause people to ask about "new moons", and what can be important to know about them. This is why I understand that both, uhille and ehillet, are from the root hemze-ha-lam and they're in verbal form IX, which describes some permanent properties, as getting colors or some defects. Doubled letter can be caused by words intensity also, for which are many examples in the Qur'an (qahhaar, wehhaab, qayyoom, keffaar, etc.), and I could argue also that word "jennet" (garden/paradise) comes from jeem-noon-waw not from jeem-noon-noon, but all of these are other topics. We can examine this in an example from the Qur'an, in known word ejinnet used in 5332 as "fetuses". This word's root is accepted as jeem-noon-noon (as jennet) and it's understood as something hidden inside mothers' wombs. We know today that fetuses are not hidden, because we can see them by modern machines, so this understanding doesn't stand. On the other hand, there's root hemze-jeem-noon which Arabs use for a water altered in taste and color, not drinkable. If we think we can see that the fetuses are really in some special liquid inside the wombs, so I understand this as a real root for this word. Moreover, if we take it in verbal form IX as this word has permanent state, then we can understand that the fetuses are the fetuses only within this liquid, otherwise they cannot be called fetuses. I think that all other words in listed aayaat have same weight/form and they come from roots with starting hemze and in verbal form IX. I could examine all of them in another topic. What is its gender and number? Word ehillet is obviously feminine, and with a prefix el- it's a plural (a collective noun). It describes "things", because a pronoun "hiye" ("she&quot is used and a plural noun mewaaqeet مَوَاقِيتُ. CONCLUSION This word is very important. It comes from hemze-ha-lam and it describes some permanent state of things. It's taken as a collective noun in the Qur'an with el-, but other words without el- can be singular, for exactly one, as a word khaleefet (khalifa) was used, when they can potentionally be used as masculine in meaning. Since it has nothing with "new moons" (hilaal is literally a quarter, of the Moon) we could get some info about the Hajj, other then its presumed "timing". The root hemze-ha-lam describes being social, friendly, familiar, glad, etc. with somebody or something. One of Allah's descriptions in 7456 is Huwe Ehl-ul-taqwaa we-l-magfiret, which is opposite of meheel used in 7314 in sense of "unsteady" (roots hemze-ha-lam and ha-(yay-)lam have opposite, negative to each other meanings). Root's main meaning should be "to settle". So, a verb uhille in "maa uhille bi-hi li-gayri-llah" can mean "by which was permanently settled for without Allah", which can mean anything what people agreed by, which doesn't include Allah('s words). If we check the only occurance of a verb uqqitet in 7711 we can see that it describes gathering for appointed meeting, and meeqaat was used for both time and place for appointment. So, ehillet should be some ideas on which people can settle, agree about, and they are the tool for people to gather, to meet, to appoint the meeting. Also, ideas are the tool for the Hajj on which topics are discussed. If there's no ehillet there would be no reason for the people to gather and there would be no reason for the Hajj. Now, if we think of why people were asking about uhillet it should be clear that it was strange to them that "maa uhille bi-hi" is Haraam to them, since they agreed on something, but we cannot remove Allah from that equation. Moreover, we, as the people, should not gather on anything without Allah, and there's no Hajj without Allah.

The story about Dhulqarneyn in the Qur'an is in 18th sura el-Kehf (The Cave), and it starts from 1883. This name consists of dhoo (nominative) expressed only as genitive (dhee) and accusative/vocative (dhaa) in the Qur'an, and el-qarneyn, dual noun from qarn. Dhoo (or dhee, dhaa) describes somebody posses an attribute which comes after dhoo, in genitive case. In this case, this name means that this person had "two qarn(s)", was their owner. Qarn itself is an attribute of banding, bounding and, in relation to animals, it can be used for horns. Qarn is also used for a band of people, and then it's translated as "a generation". For one person, banded by the other(s), an adjective qareen is used. This is not just "a friend" or "a companion", but one who's banded in making decisions, ie. judging. In all of the cases it's about judging (using logic). There's a word in many language which comes from qarn, and it's in a form of crown, coronet, krone, kruna, etc. All these words are used for an identification of a person banded by it with an authority to judge. So, my understanding for indentifying Dhulqarneyn is in searching for a person who was the owner of two crowns. That can be only one person, who was crowned in Memphis, Egypt and in Babylon, and that person is Alexander the Great (or Macedonian). وَيَسْأَلُونَكَ عَن ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو عَلَيْكُم مِّنْهُ ذِكْرًا And, they're asking you about Dhulqarneyn. Say "I'll continue telling on you from him a remembrance." It wasn't said "They asked you" because they're (some people) asking continuously about him, which means that he was important to know about. There're two ways to express a future tense, one is by adding a word seyfe before imperfect which means "will...", and the other is by adding a prefix se-, which means "will continue to...". The difference is that a prefix se- expresses a verb which is already happening and it will continue to happen, and seyfe expresses a verb which is not happening but will happen in the future. Questioning and the answer are telling that both are continuous. What is told in the Qur'an about him is (what remained as) a remembrance from him. In his story there's no personal details, no physical description and other things we can find in stories about the great people from the past, only things by which he was remembered, his heroic deeds, as we'll see. إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا We gave him a secure position in the land and gave him from every thing what can provoke. When so-called "royal We" is used it's because Allah is acting by several of His names, for example as el-Hakiim, el-'Aleem, el-'AZeem, and He's making something or somebody by them, in this case wise, knowing and mighty/great. If we don't know who Dhulqarneyn is this would be difficult to understand. The Greco-Persian war was at its full strength, but Macedonia was a secure place to live. He could live a softy life, but there were provocations from every direction. He was a well educated man, his teacher was Aristotle, and he as a young person knew what's happening in the world. A verb yesubbu is used twice in 6102 for insulting, so sebeb and its plural esbaab can mean provocation(s), insult(s). Sebeb can also be understood as "a cause", but cause is provoking effects also. فَأَتْبَعَ سَبَبًا So, he followed a provocation. As we saw earlier, he had a secure place to live in, but he couldn't sit and watch injustice all over the (known) world by Persians. He stood and went to what is provoking him. What we know from the history is that he gathered Greek and other tribes and made an army to wage war against Persians. حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَن تُعَذِّبَ وَإِمَّا أَن تَتَّخِذَ فِيهِمْ حُسْنًا Until, after he reached (place/time of) the sunset he found it (the Sun) setting in a spring of oil and found near it (spring or the Sun) a community. We said "O, Dhulqarneyn, either to punish or either to take (what is) in them good/nice." قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُّكْرًا He said "Who done Zulm (injustice) then I'll punish him, just after he is returning to his rabb then he'll punish him (by) a death punishment. وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا And, as for one who was trustworthy and done correct, then for him is a good/nice reward, and we'll continue speaking to him from our command easily." This is the first stopping told in Dhulqarneyn's chasing what provokes him. The word Hami'et is mostly translated as "dark mud", but if we know the history we can be sure that this dark mud is oil near the river Issus in nowadays south Turkey. This is the place of a very important battle. It's important for that it was the first battle with Persian king present that Persians lost in their history. Even Alexander fought Persians over Asia Minor earlier, this is the starting point of the story, because this place is a part of Levant. All of his story is from his battles in Levant, which was important for the people who asked about him. This can only be a remembrance of him, because other fights he fought (Egypt, Babylon, Persia...) can't be something people of Levant remember. Word for the Sun, eš-šems, can also mean aggression, so Dhulqarneyn saw how aggression loses its strength (setting) in where this spring of oil is. Anyways, he found a community living near this spring or near the place where the battle finished. He knew that there were mercenaries in Persian army, and even some of them were Greeks. So, he "got on his mind" that among these people there could be ones who've done injustice (Zulm) with Persians, and maybe some of them were good/nice. There's a misunderstanding about "rabb" here. It is not about Allah, but about a leader of Persian army, one that person was under his command. Dhulqarneyn is saying that he'll punish those people (individually) and he'll return them to Persians and then their rabb will punish then by deadly punishment, they'll be killed. We know that Persian soldiers were called "immortals" because they fight till death, similar as kamikaze in WWII in Japanese army, and it's their death sentence if they are captured, because they stop fighting. Obviously their punishment in Persian army is death. We have same word nukr in 658, and in this same surah in 1874 when Musa thought that punishment for killing a boy is death (nukr). From this word we have greek "nekros" for death, and prefix necro- in many words. For those people who were trustworthy, since they were allied with Greeks and done correct, they will get a reward from Dhulqarneyn's army and they will be recruited. ثُمَّ أَتْبَعَ سَبَبًا Just after, he followed a provocation. We saw earlier that word "fe" was used, meaning "then". Now, "thumme" is used, and the difference is that an action with "thumme" is just after something, and action with "fe" have some delay in space/time. Thumme is also used for enumeration/listing, as if we say First, I'll do that, then, I'll do that, then... This is the case if more "thumme" is used, when first of them means "first" in enumeration, and others mean "then" in enumeration. حَتَّىٰ إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا Until, after he reached the rising place/time of the Sun, and found it rising on a community, we haven't made for them, besides it, cover. كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا So, that was, and we already caught information by what was with him. This is giving more evidence that "the Sun" is an aggression, because the Sun is not rising on ('alaa) people, but over, above (fewqa) them. The other proof is that a phrase "min dooni" means "besides", but due to misunderstanding it was translated as "against" here. This means that this community had no cover besides one which rose an agression, which means that their protectors fought Dhulqarneyn and left them uncovered. ثُمَّ أَتْبَعَ سَبَبًا Just after, he followed a provocation. When he conquered Tyre, mainland, he wanted to take an island 1km from the mainland, because it was the main port Persians used to attack Greeks from the Mediterranian. Since they didn't want to let Alexander take an island under his control, he was provoked. But he was unable to attack from the sea, since Phoenicians had fast ship and his navy was far from Tyre. He built a causeway 1km long through the sea and conquered the island. This is no more island but peninsula. حَتَّىٰ إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا Until, after he reached between the two hills, found besides it/them a community, almost don't understand talk. "Under the direction of Heracles the founders of Tyre sailed out from the mainland in the first ship ever made and seized and sacrificed th eagle, whereupon the rocks became fixed as two hills on which Tyre was built." (Lectures on the Religion of Semites, William Robertson Smith) There're legends about the hills of Tyre, but the two hills are what was Tyre known about. Again we have "min dooni" which is "besides" and -haa refers to something feminine. This is a pronoun pointing to "the Sun" again, or the aggression against Dhulqarneyn by Persian or an allied army. Besides the aggressors there was another community. This community was of people who almost don't understand talk. This doesn't mean that they spoke some foreign language, since we'll have a dialogue between them and Dhulqarneyn, but they don't understand what words mean. قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا They said "O, Dhulqarneyn, also, Ye'jooj and Me'jooj (Gog and Magog) are corrupters in the land. So, could we make a expenditure for you on that you make between us and them a hill?" Word sedd is a hill made by sedimentation. They had a material which they wanted to use to close between to hills and to stop pirates from the sea to plunder them. These corrupters were called Ye'jooj and Me'jooj, which refers to residents and foreigners, which Alexander sold into slavery later, 30.000 of them. قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا He said "In what my Rabb (Teacher) secured me is better. So, hand me by strength. I'll make between you and them a backfill. He said the them that they won't be secured if they done so, that pile of material as hill won't stop pirats for a long time. He had a better solution, he needed their strength to move material and make a backfill, a mole through the sea to connect an island with mainland. This Rabb taught he so. آتُونِي زُبَرَ الْحَدِيدِ ۖ حَتَّىٰ إِذَا سَاوَىٰ بَيْنَ الصَّدَفَيْنِ قَالَ انفُخُوا ۖ حَتَّىٰ إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا Give me blocks of a hard material." Until he leveled between the two inner spaces (ends of the mole). He said "Blast! (Fire!)" Until, after he made it (backfill) fire (burning), said "Let me empty on it a liquid petroleum." فَمَا اسْطَاعُوا أَن يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا So they wasn't able to walk it and they wasn't able for it to make a burrow. قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّي ۖ فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ ۖ وَكَانَ وَعْدُ رَبِّي حَقًّا He said "This is a help from my Rabb, so after a promise from my Rabb came He made it crushed. A promise from my Rabb is real." What is important here is that Allah's telling us a remembrance, but only what is known as the two battles in Levant. This is why these people who were asking about Dhulqarneyn lived in Levant. Important is oil in both of the events, ones as a spring of "durk mud", and as "a liquid petroleum" (qiTr), which is mentioned with Suleymaan also, he had a spring of it.