Do we desire to understand the Quran al-Karim?
If we want to understand and evaluate the Quran al-Karim correctly, we must at first communicate the original words of the Quran as they are and use those original words in every related place.
When reading the interpretations (tafsir) or translations (ma’al) of the Quran, please pay attention to the following point in the first place… If in a Quran translation, the word “GOD” is used instead of the word “Allah” in the original text and if the word “prophet” is employed in a translation while the words of “Rasul” and “Nabi” are cited in the original text, then please be assured that such a translation is not capable of making you reach the realities (haqiqat) and the mysteries (sirr) that are being referred in the Quran!
It will never be possible for you to grasp the message given to us by Hazrat Mohammed Mustafaalayhessalam by means of such a translation… Not even its translator has understood anything from that Book, let alone his translation to serve us!
In our various publications we have tried to discuss that the meaning of the word “God” has nothing to do with the meaning that is denoted by the name “Allah”; and that the word “god” associates with a religion of “SkyGod”…
I would like to highlight another error now, which is the usage of the word ”PROPHET” in Qurantranslations…
We must know that every word used in the Quran has been specifically chosen because of their reference to particularly comprehensive and intensive meanings in their cites…
The word “prophet” takes its origin from the Latin word “prophétés” (meaning spokesman or one who speaks beforehand. Pro-, before + -phétés, “speaker”. Its equivalent is “peygamber” in Turkish from Persian origin that Iranians speak…) It is an ancient word used in parallel to their understanding of “god” since the ancient times… These words are used in English and Persian to replace the meanings of both “Rasul” and “Nabi” used in the Quran. It is also used in the same way in our language.
“Prophet” is a word used to refer to “god’s messenger”.
A prophet as a messenger is used to mean a postman of a God or of a godly power in space!!!...
However…
The One denoted by the name “Allah” makes up the existence and origin of all the units that we can perceive or not, through Hu’s names (asma) and attributes (sifat), and it is impossible to consider a limit for Hu’s Essence!
In the light of this statement…
Whoever has attained “Allah”, ?not extrinsically, that is from outward?, but intrinsically, through his own existence, core, truth, realizes and understands that the existence that his name and image exhibits, is only an illusion and his being consists of “nothing”, only the One denoted by the name “Allah” is all that exists…
Therefore, we need to understand that the One denoted by the name “Allah” is the reality of a “naabi”, a “rasul” and a “wali”, while becoming unfolded through all of Hu’s esma (names) and attributes at all dimensions, and is meanwhile Gani (independent and free) from all those.
And they whose attributes are referred through those names [ such as naabi, rasul and wali] , bring to word (verbalize) the truth of the spiritual station that they have attained dimensionally within themselves. That is, they are not postmen (nor spokesmen) for someone afar-off, but the tongue of what is within their own truth!
Both “naabi” and “rasul” have attained their spiritual stations as objects of spiritual perfection of walayat, which is the revelation of the name “AL WALI” as one of the names of the One that the name “Allah” refers to.
Such persons carrying out their functions of nubuwwat and risalat in their worldly lives, take their perfect spiritual wisdom (kamalat) from the expression of the name “WALI” and continue their lives in the Hereafter (akhirat) beyond death within a spiritual state of “risalat” that is involved in “walayat”…
The One that is denoted by the name “Allah” has not a name known as “Nabi”; however, the name “Al Wali” is Baki (Deathless)!
“Nubuwwat” is a function that is valid for this world’s life.
“Risalat” is a function valid for both this world’s life and the life beyond death.
The existence of every “nabi”, every “rasul” and every “wali” takes its origin from the truth (haqiqa) of “walaya”…
Every “nabi” is a “nabi” in consideration of his outer reality (zakhir) and is a “wali” in consideration of his inner reality (batin).
Every “Rasul” in the past is essentially a “wali” at the same time in view of his inner reality (batin) regardless of whether he was a “nabi” or not in view of his visible reality (zakhir) ?from the external point of view.
Every “wali” takes his existence and spiritual perfection from his “walayat”.
The execution of “nubuwwat” is connected with the worldly lives and it comes to an end with the transition of that “nabi” into the life of akhirat…
“Nubuwwat” has essentially come to an end with Mohammed Mustafa, who is the “khatmun-naabi” (the last nabi); there will come no other nabi till Doomsday.
Some of the “anbiya” [plural form of “nabi”] are at the same time “Rasul”… The execution of a “rasul” that is known as “risalat”, is a duty valid till Doomsday.
The quality of being a “nabi” is temporal; “risalat” (being a rasul) is however quintessential and it does not come to an end by transition from the world, as there is no end for knowing the self and such a duty lasts eternally for rasuls. It is therefore that, we affirm our witnessing (shahada) for Hazrat Mohammed’s (peace be upon him) being a “Rasul”, that pertains to his eternal function, through the “words of witnessing” (kalimatit shahadat), meaning that we accept and confirm theReligon of Islam. Therefore we say “RasuluHu” after “AbduHu”, never “nabiyyuhu”…
“Risalat“ and ”nubuwwat“ are the highest classes in “walayat”. Same as the class of “general commanders” in the commonality of “army”…
“Nubuwwat“ is a function of informing the members of the society about the requirements of life that will make them reach the bliss of Hereafter (akhirat) and to invite people to live in accordance with those conditionals.
“Risalat” is to inform the members of the society their own truth; to communicate to them the practices and the way of life required to live its effect, and to give guidance to them on this path…
“Ulul-azm” is a title given to those persons who take upon the fulfillment of both the functions of “risalat “ and “nubuwwat”.
“Walayat” is to know and live (experience) one’s own Truth (haqiqat).
In the Quran al-Karim, the word “naabi” has been used in wherever such functions are mentioned as those that are related to the society within the framework of “nubuwwat”.
The word “rasul” has been used in wherever such functions as those that are connected with the society outwardly, are mentioned within the framework of “risalat”.
The word “wali” has been used in wherever it is meant to draw the attention toward the kind of spiritual perfection that the individual should experience with regards to his life.
The positions held by the men of higher spiritual perfection based on the reality of “walayat” were named as nubuwwat and risalat as their functions were toward the external world; and in this manner they have been considered in a different class in comparison to the “awliya” [plural form of wali] who were experiencing (living) the inner perfection towards themselves.
If the related signs of the Quran are read again under the guidance of those definitions, we come across to the understandings of quite different dimensions…
On the other hand…
By another definition, those “awliya” who have brought a shari’at are called as “naabi”, while those who have invited people to live the requirements of their own truth, without bringing a shari’at, are called as “rasul”; and those who have not taken upon such a task are called as “wali”.
“Walayat” is not a sultanate inheriting from father to son but it is a result of one’s experiencing the One denoted by the name “Allah” as being one’s own truth.
When the truth, which is the basis for the perfection of “walayat”, becomes manifest as an information in a “naabi” or “rasul” according to the rule of “nuzul” (descendance), it is called “wahiy” (divine inspiration). When the perfection of “walayat” becomes manifest in a “wali“ according to the rule of “uruj” (ascendance), it is called as “inspiration” (ilham).
Employing the word “prophet” will not only conceal all the above mentioned facts, but will hide a lot of mysteries resulting from them from the people of understanding.
There cannot be ibadat with the translation of the Quran al-Karim!
There cannot be the translation of the Quran al-Karim!
The Quran al-Karim has come for the people to understand and live its requirements; therefore, everybody may give explanation within the limits of his understanding under the title ‘as far as I understand from the Quran…’ No matter who names it what…
The “Gods” may be “great”…
But, “Allah” is akbar!
This is the truth that our inner discovery (kashf) tells us… Allah knows its reality!
WasSalaam…
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