Dictionary / Arabic - Turkish Terminology

 IBLÎS – ابليس

 

Literally: Satan. Lucifer. The devil. The demon who works to deviate the human being from Allah’s way.

Some of the former Mufassirs expounded the word Iblîs as an Arabic word derived from the verbal noun of  ابلاس   (Ablâs) which means a despairing, losing hope; despair. They said: “Allah (‘Azza wa jalla) deprived Iblîs of khayr and made him a cursed shaytan in despair as a punishment of his disobedience, rebellion and sin.”

 

 The Twenty-Sixth Letter

First Topic

بِاسْمِهِ سُبْحَانَهُ وَاِنْ مِنْ شَيْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

1 وَاِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللّٰهِ اِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

A Proof of the Qur'an Against Shaytan and His Party

This First Topic is an event which silences Iblis, defeats in argument the shaytan, silences the people of rebellion, refutes most clearly a fearsome wile of the shaytan, in the unbiased reasoning. I described that event’s summary part ten years ago in Lemeât2 . It is as follows:

Eleven years before this risale was written in the month of the Noble Ramadhan, I was listening to the hâfidhs in the noble Mosque of Bayezid in Istanbul. Suddenly, although I could not see his figure, it seemed as if I heard a ma’nawî voice which captured all my attention. I listened with my imagination, and realized that it was saying to me:

"You consider the Qur'an to be extremely elevated and brilliant. Reason unbiasedly for a minute and consider it again. That is, suppose it to be man's word. I wonder whether you would still see the same qualities and adornments in it?"

In truth, I was deceived by him; I supposed it to be man's word. Just as Bayezid Mosque is plunged into darkness when the electric switch is turned off, I observed that with that supposition the brilliant lights of the Qur'an began to be extinguished. At that point I understood that it was the shaytan who was speaking to me; he was drawing me towards the abyss.

I sought help from the Qur'an. Suddenly a nûr imparted to my heart giving me firm strength for the defence. At that point debating back to the shaytan began in this way; I said:

"O shaytan! Unbiased reasoning is to take a position between two sides. Whereas what both you and your disciples from among men call unbiased reasoning is to iltizâm of the opposing side; it is not unbiasedness, it is temporary irreligiousness. Because to consider the Qur'an to be man's word and to judge it as such is to take the part of the opposing side; it is to iltizâm of bâtil. It is not being unbiased, it is being biased towards bâtil."

The shaytan said: "Well, in that case, say it is neither Allah's Word nor man's word. Suppose of it as between the two." To which I said:

"That is not possible either. For if there is a disputed property for which there are two claimants, and the claimants are close both to one another and to the property, the property will then either be given to someone other than them or will be put somewhere accessible so that whoever proves ownership can take it. If the two claimants are far apart with one in the East and one in the West, then according to the rule, it will remain with the one who has possession of it, as it is not possible for it to be left somewhere between them.

"Thus, the Qur'an is a valuable property, and however distant man's word is from Janâb-i Haqq's, the two sides are that far apart; indeed, they are infinitely far from one another. It is not possible for the Qur'an to be left between the two sides, which are as far apart as the Pleiades and the ground. And also there is no middle point. For they are opposites like existence and non-existence or the two magnetic poles; there can be no point between them. In which case, for the Qur'an, the one who possesses it is Allah's side. It will be accepted as being in His possession, and the proofs of ownership will be regarded in that way. Should the opposing side refute all the arguments one by one proving it to be  Allah's Word, it may claim ownership of it, otherwise, it may not. Alas! What hand can pull out the nails fastening that vast diamond to al-‘arsh al-‘âdham, riveted with thousands of certain proofs, and break its supporting pillars, causing it to fall?"

"And so, in spite of you, O shaytan! the people of haqq and just reason in this manner of reasoning through haqiqah. They increase their îmân in the Qur'an through even the slightest evidences. While according to the way shown by you and your disciples, if just once it is supposed to be man's word, that is, if that mighty diamond fastened to the ‘arsh is cast to the ground, a proof with the strength of all the nails and the firmness of many proofs becomes necessary in order to raise it from the ground and fasten it once more to the ma’nawî ‘arsh, and so be saved from the darkness of kufr and reach the nûrs of îmân. But because it is extremely difficult to do this, due to your wiles, many people are losing their îmân at this time under the supposition of unbiased reasoning."

The shaytan turned and said: "The Qur'an resembles man's word. It is similar to the way men converse. That means it is man's word. If it was Allah's Word, it would be appropriate to Him and would be altogether wondrous. Just as His art does not resemble man's art, so should His Word not resemble man's word."

I said as a reply: "Apart from his miracles and special attributes, like mankind, our Prophet submitted to and complied with the Ilahî laws and takwinî commands through remaining in the sphere of human nature in all his actions, circumstances and conduct. He too suffered from the cold, experienced pain and so on. His circumstances and conducts were not all given a wondrous state so that he could be the Imam of his Ummah through his actions, its guide through his conducts, and instruct it through all his behaviour. If he had been wondrous in all his conduct, he could not himself have been the Imam in every respect, the absolute murshid of everyone, the 'Rahmah to All ‘âlams' through all his circumstances.

"In just the same way, Al-Qur'an Al-Hakîm is the Imam to the conscious beings, the murshid of jinn and men, the guide of those attaining to perfection, and teacher of the people of haqiqah. It is of necessity and of a certainty, therefore, in the same form as man's conversation and style. For men and jinn take their munâjât from it and learn their du'â from it; they express their concerns in its language, and learn from it the adab of social behaviour, and so on. Everyone has recourse to it. If therefore, it had been in the form of the kalâm of Allah which Hazrat Mûsâ ‘Alayhissalâm heard on Mount Sinai, man could not have borne listening to it and hearing it, nor made it the point of reference and recourse. Hazrat Mûsâ ‘Alayhissalâm, one of the five greatest prophets, could only endure hearing a few words. Mûsâ ‘Alayhissalâm said: اَهكَذَا كَلاَمُكَ قَالَ اللّٰهُ لِى قُوَّةُ جَمِيعِ اْلاَلْسِنَةِ   3

The shaytan turned and again said:  "Many people speak of matters similar to those in the Qur'an in the name of religion. Is it not possible, therefore, that a human being did such a thing in the name of religion?"

Through the nûr of the Qur'an I said as follows:

Firstly: Out of love of religion, someone who is religious may say, 'The Haqq is thus, the haqiqah is this. Allah’s commands are these.' But he would not make Allah speak to suit himself. Trembling at the âyah,  فَمَنْ اَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللّٰهِ 4 he would not overstep his mark to an infinite degree, imitate Allah, and speak on His behalf.

Secondly: It is in no way possible for a human being to be successful in doing such a thing on his own, in fact, it is completely impossible. For individuals who resemble one another may imitate one another, those of the same kind may take on one another's forms, those who are close to one another in rank or status may imitate one another and temporarily deceive people, but they cannot do so forever. For, in any event, the falseness and artificiality in their behaviour and states will be shown to the observant, and their deception will not last. If the one who is attempting to imitate another under false pretences is quite unlike them, for example, if an ordinary man wants to imitate in ‘ilm a genius like Ibn Sina, or a shepherd assume the position of a sultân, of course, they will not deceive anyone at all, they will only make fools of themselves. Every state of his will proclaims, 'This is an impostor.'

"Thus, to suppose -Hâsha!, a hundred thousand times Hâsha!- the Qur'an to be man's word is utterly impossible, no rational being can accept it as possible, to do so is a delirium like imagining to be possible something that is self-evidently impossible like a fire-fly being seen by astronomers as a real star for a thousand years; or a fly appearing to observers in the true form of a peacock for a year without artificiality; or an impostor common private posing as a famous lofty field marshal, taking over his position and remaining in it for a long period without giving away his deception; or like a slandering, unbelieving liar affecting the manner and position of the most truthful, trustworthy, upright believer throughout his life and being completely unruffled before even the most genius observant while concealing his artificiality from them.

"In just the same way,  supposing that the Qur'an is to be man's word necessitates, -Hâsha! again and again Hâsha!- that the reality of Al-Kitâb Al-Mubîn, which is considered to be clearly a most brilliant star of haqiqah perpetually scattering the nûrs of haqiqahs, rather, accepted as a sun of perfection in the samâ of al-‘âlam of Islam, is like a fire-fly, a superstitious sham made up by a human with pretence. And those who are closest to it and study it most carefully do not realize this, and always consider it to be an exalted star and a source of haqiqah. Together with this being impossible a hundred times over, even if you went a hundred times further in your diabolical machinations, O shaytan, you could not make such an assertion, you could not deceive anyone of sound reason! Only sometimes you trick people by making them in a ma’nawî manner look from a great distance, thus making the star appear as small as a firefly.

"Thirdly: Also, supposing that the Qur'an is to be man's word necessitates that the hidden haqiqah of Furqân, which is gilded with exalted qualities, and through its fruits, results and effects, evidently the most life-scattering and possessor of rûh, the most truthful and happiness-bringing, the most comprehensive and miraculous in its exposition in al-‘âlam of mankind, Hâsha!, the fabrication of a single unaided and unlearned man's mind. And that the great intelligences and brilliant geniuses who observed that being closely and studied him meticulously at no time saw any trace of counterfeit or pretence in him and always found seriousness, sincerity and ikhlas.

"This is together being a complete impossibility also a nonsense idea which even shame the shaytan himself, like accepting an utter impossibility having been occurred due to supposing one who throughout his life demonstrated and taught trust, îmân, confidence, ikhlas, seriousness, and istiqâmah through all his conduct, words, and actions, and raised siddîqîn, and was accepted to possess the highest and most brilliant and elevated virtues to be the most untrustworthy, insincere, and unbelieving. Because in this question there is no point between the two.

"If to suppose the impossible, the Qur'an was not the Word of Allah, it would fall as though from the ‘arsh to the ground, it would not remain somewhere between. While being the meeting-point of haqiqahs, it would become the source of superstition. And if, Hâsha! again and again Hâsha!, the one who proclaimed that wonderful decree was not the Rasûl of Allah, it would necessitate his descending from the a’lâ ‘illiyyin to the asfal sâfilîn, and from the degree of being the source of accomplishments and perfections to the level of being a mine of wiles; he could not remain between the two. For one who lies and fabricates in Allah's name falls to the very lowest of degrees.

"However impossible it is to permanently see a fly as a peacock, and to all the time see the peacocks' attributes in the fly, this matter is that impossible. Only someone lacking all intelligence and a drunken lunatic by fitrah could imagine it to be possible.

"Fourthly: Also, supposing that the Qur'an is to be man's word necessitates assuming that the Qur'an, which is a sacred commander of the ummah of Muhammad (ASM), sons of Âdam's largest and most powerful army, is -Hâsha! A hundred thousand times Hâsha!- a powerless, valueless, baseless forgery. Whereas, self-evidently, through its powerful laws, sound principles, and penetrating commands, it has equipped that huge army both materially and ma’nawî, has given it an order and regularity and imposed a discipline on it that are such to conquer both this world and the next, and has instructed the minds, has done tarbiyyah to the hearts, conquered the rûhs, purified the consciences, and employed and utilized the limbs and members of individuals according to the degree of each. To imagine it to be a counterfeit necessitates accepting a hundredfold impossibility.

"This impossibility entails the further complete impossibility of supposing that one who, through his serious conduct throughout his life taught sons of Âdam Haqq's laws, and through his honest behaviour instructed man in the principles of haqiqah, and through his sincere and reasonable words showed and established the ways of istiqâmah and happiness, and as all his life testifies, felt great fear of Allah’s punishment and knew Allah better than anyone else and made Him known, and splendidly has for one thousand three hundred and fifty years commanded a fifth of mankind and half the globe, and through his qualities of renown is in truth the means of pride of mankind, indeed, of the universe, Hâsha! A hundred thousand times Hâsha!, neither feared Allah, nor knew Him, nor held back from lying, nor had any self-respect. Because in this matter there is no point between the two. For if to suppose the impossible, the Qur'an is not the Kalâm of Allah, if it falls from the ‘arsh to the ground, it cannot remain somewhere in between the two. Indeed, it then has to be accepted as the property of the very worst of liars. And as for this, O shaytan, even if you were a hundred times more shaytan, you could not deceive any mind that was not corrupted, nor persuade any heart that was not rotted."

The shaytan turned and said: "How should I not deceive them? I deceived most of mankind and their foremost thinkers and caused them to deny the Qur'an and Muhammad"

The answer: "Firstly, when seen from a great distance, the greatest thing appears the same as the smallest. A star may even appear as a candle.

"Secondly: Also, when seen both as secondary and superficially, something which is completely impossible may appear to be possible.

"One time an old man was watching the sky in order to see the new moon of Ramadhan when a white hair fell on his eye. Supposing it to be the moon, he announced: 'I have seen the new moon.' Now, it is impossible that the white hair should have been the moon, but because he purposely  looked for just the moon and the hair was by the way and secondary, he thought that impossibility was possible.

"Thirdly: Also, non-acceptance is one thing and denial is something quite different. Non-acceptance is carelessness, a closing of the eyes to something, an ignorant absence of judgement. Many completely impossible things may be concealed within it, and his mind does not concern itself with them. As for denial, it is not non-acceptance, but an acceptance of non-existence; it is a judgement. His mind is compelled to work. So a shaytan like you takes hold of his mind, then makes him swallow the denial. And O shaytan, showing the bâtil as haqq and the impossible as possible through shaytanic wiles like ghaflah, dhalâlah, fallacious reasoning, obstinacy, false arguments, pride, deception, and habit, you make those unfortunate creatures in human form swallow kufr and denial, although they comprise innumerable impossibilities.

"Fourthly: Also,  supposing that the Qur'an is to be man's word necessitates imagining to be its opposite a book which has self-evidently guided the asfiyâ, siddîqîn and aqtâb, who shine like stars in the samâ of al-‘âlam of mankind, has evidently and continuously instructed every level of the people of perfection in haqq and truth, sidq and fidelity, faith and trustworthiness, and has ensured the happiness of the two worlds through the haqiqahs of the pillars of îmân and the principles of the pillars of Islam, and through the testimony of these achievements is of necessity sincere and pure, haqq and haqiqah, and absolutely right, and most serious -it necessitates imagining, Hâsha! Hâsha!, that this Book comprises the opposites of these qualities, effects, and nûrs. And that, regarding it as a collection of fabrications and slanders, it is a detestable delirium of kufr that would shame even the Sophists and the shaytans, and cause them to tremble.

"And this impossibility necessitates the furthermost ugly and abhorrent impossibility that One who, according to the testimony of the religion and Sharî'ah of Islam which he proclaimed, and the unanimous indications to the extraordinary taqwâ and pure and sincere ‘ubûdiyyah which he demonstrated throughout his life, and as necessitated by the good moral qualities unanimously witnessed in him, and according to the affirmation of the people of haqiqah and perfection whom he raised, was the most believing, the most steadfast, the most trustworthy, and the most truthful, was -Hâsha! again and again, Hâsha! - without belief, that he was most untrustworthy, did not fear Allah, nor shrink from lying. To suppose this necessitates imagining the most loathsome and abhorrent form of impossibility and perpetrating the most iniquitous and dark sort of dhalâlah.

"In Short: As is stated in the Eighteenth Sign of the Nineteenth Letter, the common people, whose understanding of the Qur'an is gained by listening to it, say, 'Were the Qur'an to be compared with all the books I have listened to and the other books in the world, it would not resemble any of them; it is not of the same sort as them nor of the same degree.' The Qur'an, then, is of a degree either above all of them or below all of them. To be below them is impossible, and no enemy nor the shaytan even could accept it. In which case, the Qur'an is above all other books and is, therefore, a miracle. And in just the same way, we say according to the categorical proof called 'sabr wa taqsîm,'5 taken from the ‘ilm of method and science of logic:

"O shaytan and O disciples of shaytan! The Qur'an is either the Kalâm of Allah which come from al-‘arsh al-â’dham and Al-ism al-â’dham, or, Hâsha! again and again, Hâsha! A hundred thousand times Hâsha!, it is a human forgery fabricated on earth by someone without belief who neither feared Allah nor knew Him. In the face of the above proofs, O shaytan, you can neither say that, nor could you have said it, nor will you be able to say it in the future. Therefore, the Qur'an is the Kalâm of Al-Khâliq of the universe. Because there is no point between the two; it is impossible and precluded that there should be. Just as we have proved most clearly and decisively; and you have seen it and heard it.

"In the same way, Muhammad  ‘Alayhissalâtu Wassalâm is either Rasûl of Allah and the highest of the Rasûls and the most superior of creatures in fadhîlah, or, Hâsha! A hundred thousand times Hâsha!, he has to be imagined to be someone without belief having fallen to the asfal sâfilîn because he lied concerning Allah, and did not know Allah, and did not believe in His punishment.{Relying on the fact that Al-Qur'an Al-Hakîm mentions the blasphemies and obscenities of the kâfirs, in order to refute them, trembling, I too have been compelled to use these expressions in the form of impossibilities in order to demonstrate the total impossibility and complete rottenness of the ideas of kufr of the people of dhalâlah.}

And as for this, O Iblîs, neither you nor the philosophers of Europe and munâfiqs of Asia on whom you rely could say it, nor could you say it in the past, neither shall you be able to say it in the future, for there is no one in the world who would listen to it and accept it. It is because of this that the most corrupting of those philosophers and even the most lacking in the conscience of the munâfiqs say that 'Muhammad the Arabian (ASM) was very clever, and had good moral.'

"Since this matter is restricted to these two sides, and the second one is impossible and no one at all claims it to be true, and since we have proved with decisive arguments that there is no point between them, for sure and of necessity, in spite of you and the party of shaytan, Muhammad the Arabian  ‘Alayhissalâtu Wassalâm is the Rasûl of Allah, and the highest of the Rasûls and the best of all creatures in fadhîlah."

عَلَيْهِ الصَّلاَةُ وَالسَّلاَمُ بِعَدَدِ الْمَلَكِ وَاْلاِنْسِ وَالْجَانِّ6

A Second, Small Objection of Shaytan

One time while reading Surah ق وَ الْقُرْآنِ الْمَجِيدِ 7 while reciting the âyahs

مَا يَلْفِظُ مِنْ قَوْلٍ اِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ وَ نُفِخَ فِى الصُّورِ ذلِكَ يَوْمُ الْوَعِيدِ وَ جَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَ شَهِيدٌ لَقَدْ كُنْتَ فِى غَفْلَةٍ مِنْ هذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ وَ قَالَ قَرِينُهُ هذَا مَا لَدَىَّ عَتِيدٌ اَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ 8

the shaytan said to me: "You consider the most important aspects of the Qur'an's eloquence to lie in its clarity and fluency of style, but in these âyahs, it jumps from one subject to another. It jumps from sakarât to the Qiyâmah, from the blowing of the Trumpet to the Last Judgement, and from that to the entry into Jahannam. What fluency of style remains with this extraordinary switching about? In most places in the Qur'an, it brings together subjects that bear little relation to each other like this. Where is its eloquence and smoothness with such discontinuity?"

The Answer: After its eloquence, one of the most important elements of the miraculousness of the Qur'an of Miraculous Exposition is its conciseness. Conciseness is one of the strongest and most important elements of the Qur'an's miraculousness. Instances of this miraculous conciseness of Al-Qur'an Al-Hakîm are so numerous and beautiful that exacting scholars are left in wonder at it. For example:

وَ قِيلَ يَا اَرْضُ ابْلَعِى مَاءَ كِ وَيَا سَمَاءُ اَقْلِعِى وَغِيضَ الْمَاءُ وَقُضِىَ اْلاَمْرُ وَاسْتَوَتْ عَلَى الْجُودِىِّ وَقِيلَ بُعْدًا لِلْقَوْمِ الظَّالِمِينَ9

It describes the great event of Flood and its consequences so concisely and miraculously in a few short sentences that it has caused many scholars of rhetoric to prostrate before its eloquence. And, for example:

كَذَّبَتْ ثَمُودُ بِطَغْوَيهَا اِذِ انْبَعَثَ اَشْقَيهَا فَقَالَ لَهُمْ رَسُولُ اللّٰهِ نَاقَةَ اللّٰهِ وَسُقْيَيهَافَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُمْ بِذَنْبِهِمْ فَسَوَّيهَا وَلاَ يَخَافُ عُقْبَيهَا 10

In these few short sentences and with a miraculousness within the conciseness, fluency, and clarity, and in a way that does not spoil the understanding, the Qur'an relates the strange and momentous events concerning the people of Thamûd, together with the consequences and their calamitous end. And for example:

وَذَا النُّونِ اِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ اَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى فِى الظُّلُمَاتِ اَنْ لاَ اِلهَ اِلاَّ اَنْتَ سُبْحَانَكَ اِنِّى كُنْتُ مِنَ الظَّالِمِينَ 11

Here, many sentences have been 'rolled up' between the words اَنْ لَنْ نَقْدِرَ عَلَيْهِ and فَنَادَى فِى الظُّلُمَاتِ but these omitted sentences neither spoil the understanding nor mar the fluency of the style. It mentions the most important elements in the story of Hazrat Yûnus ‘Alayhissalâm and refers the rest to the mind.

And for example, in Surah Yûsuf, the seven or eight sentences between the words 12 فَاَرْسِلُونِ and يُوسُفُ اَيُّهَا الصِّدِّيقُ13   have been skipped in conciseness. And it neither impairs the understanding nor mars the smoothness of the style. There are great many instances of this sort of miraculous conciseness in the Qur'an, and they are very beautiful indeed.

However, the conciseness of the âyahs from Surah Qâf are particularly wonderful and miraculous. For they each point out the truly dreadful future of the kâfirs when each endless day will last fifty thousand years, and to the grievous, dire things that will happen to them in the awesome revolutions of the future. It conveys the mind over them like lightning, presenting that long, long period time to the eye as a single present page. Referring to the events which are not mentioned to the imagination, it describes them with a most elevated fluency and smoothness of style.

وَاِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَاَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ14

And now if you have anything to say, O shaytan, say it!

Shaytan says: "I cannot oppose what you say, nor defend myself. But many foolish people listen to me; and many shaytans in human form assist me; and many pharaohs among philosophers take their lesson from me the matters which flatter their ananiyyah. They prevent the dissemination of works like yours. Therefore I shall not lay down my arms before you."

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

The Twenty-Sixth Letter First Topic

 

1 (And if a waswasa from Shaytan assails you, seek refuge with Allah (isti’âdha); for He is Samî’ and ‘Alîm.)

2 (Gleams in The Words)

3 (“Is Your Kalâm thus?” Allah replied: 'I have the power of all tongues.'")

4 (So who is more dhâlim than one who lies about Allah…)

5 (A weighing the probability of a reason or cause, and concluding thereupon. An analytical examination of all imaginable reasons and having a conclusion through eliminating the possible reasons.)

6 (Upon him be salâts and salâms to the number of malâikah and jinn and men.)

7 (Surah Al-Gâf, 50:1)

8 (Not a word does he utter but there is a sentinel [malâikah] by him, ready [to note it]. * And the sakarât of death will bring the haqq, this was the thing you were trying to escape! * And the Trumpet [of resurrection] shall be blown; that will be the Day of which you were warned of. * And Each nafs will come forth; with it, there will be a malâikah to drive and a malâikah to bear witness.* "You were in ghaflah of this; now have We removed your veil. And sharp is your sight this Day!" * And his companion [malâikah] will say: "Here is [his record] ready with me!" * "Throw, throw into Jahannam every contumacious kâfir!"

9 (Then the word went forth: "O earth! swallow up your water, and O samâ! withhold [your rain]!" And the water abated, and the matter was ended. The ark rested on Mount Judi, and the word went forth: "Away with the dhâlim people!")

10 (The people of Thamûd denied the truth because of their arrogant transgression. *when the most wicked of them was roused [to kill the she-camel]. Behold, the most wicked man among them was deputed [for impiety]. * But the Rasûl of Allah said to them: "It is a she-camel of Allah. And [bar her not from] having her drink!" * Then they rejected him, and they hamstrung her. So their Rabb, on account of their crime, obliterated their traces and made them equal [in destruction, high and low]! * And for Him is no fear of its consequences.)

11 (And remember Dhan-Nûn [The possessor of Nûn, Yûnus ‘Alayhissalâm who is swallowed by the fish], when he departed in wrath: he imagined that We had no power over him. But he cried through the depths of darkness: "There is no Ilah except You; You are Subhân. Indeed, I have been of the dhâlims.")

12 (Send me)

13 (O Yûsuf! O Siddiqîn)

14 (When the Qur'an is read, listen to it with attention, and hold your peace: that you may receive mercy.)

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