From: cavus@CAE.WISC.EDU
Newsgroups: soc.culture.arabic
Subject: `ICAZ-I QUR'AN. PART 4.2. (Previous was 4.1)
Date: 22 Jul 92 23:51:13 GMT

Esselamu Aleykum.

ON THE INTERPRETATION  OF  THE  QUR'AN.  PART  4.2

This TWENTY  NINTH  LETTER  consists of nine parts.  This is the
first part containing nine remarks.

In the Name of Allah the Merciful the Compassionate  "The seven
Heavens and the Earth, as well as whoever is in them, glorify
Him." [Al Qur'an 17:44]

Fourth Remark: The Twenty Fifth Word (1) proved that it is
impossible to produce a real translation of the Qur'an. 
Further, the high-statured style (ulwi uslub) in its i'jaz-i
manewi (spiritual) can in no way be retained in a translation. 
It is really difficult to describe and understand the beauties
and truths coming from its high-statured style in its ijaz-i
manewi (2).  However, we will indicate a few aspects just to
show the road.

....continued

Furthermore, with their highest styles, these verses show the
Oneness within the Uniqueness, the infinite Majesty (Jalal)
within the utmost Beauty (Jamal), the infinite Greatness within
the immense secrecy, the infinite vastness within the infinite
care, the infinite dominance within the infinite mercy, and the
infinite distance within the infinite proximity.  The furthest
degree of bringing the opposites together which is considered
impossible is expressed and proved in the degree of necessity (3).
Hence,  this kind of style and these expressions are
making the most eloquent people to postrate before the Qur'anic
verses.

For example, lets consider this verse, "And among His Signs is
this, that heaven and earth stand by His command. Then when He
calls you, by a single call, from the earth, behold, you
(straightway) come forth." [Al Qur'an 30:25] With this high
statured style Allah shows His Majesty in His Governing,
Administering, and Guiding (Saltanat-i Rububiyat).  That is to
say, the sky and earth are pictured like two obedient military
grounds and shown in the form of two army centers.  With just
one command or a blowing of a pipe, creatures in those army
grounds, which are waiting behind the curtain of death and
nothingness,  will reply by saying, "Yes, we obey," to the call
of Allah (SWT) with perfect quickness and then will appear in
the hereafter.  Thus, while describing the resurrection and
hereafter with the utmost miraculous high style, He indicates to
a very persuasive proof [of the hereafter] within the same ayat.
 That is to say, we witness how the seeds which are hidden under
the ground like dead corps, and how the droplets which are not
present in the air [locally] at all times but instead are
distributed and hidden everywhere in the atmosphere are all
gathering so immediately and so quickly and showing themselves
up in the realm of experience and test [the world].  At the same
time, the grains in the ground and the droplets in the air
demonstrate the examples of the resurrection repeatedly. 
Consequently, the big resurrection will take place in the same
way and easiness.   Because the human do observe these facts,
they have no reason to deny the reality of the hereafter. 
Similar to these ideas, one can compare the degrees of the
eloquence and i'jaz in other Qur'anic verses.  How, then, could
it be possible that the Quranic ayats with such a mighty stature
can be translated thoroughly.  Of course, by no means.  Only a
very brief, word to word translation is possible, and for each
sentence of the verses, at least a seven-or-six line commentary
must be given.

Translator's footnote: 
(3) This togetherness of the opposites means that while Allah
(SWT) is governing the bigger objects, He also creates and
functions in an insignificantly small thing. His measure to the bigger
and smaller objects is the same.  No matter how big and complex
the universe is, His attention and care never divides amongst
particular things.  Thus each Name of Allah manifests its
dominion in a rather delicate and precise way.  

The unity among the kinds are manifested by the Name Wahid (the
One), but this unity takes place together with a notion of
uniqueness which is a manifestation of the Name Ahad (the
Unique) in the form of differentiating marks specified for each
individual. 

 "Ahadiyat means that most of  the Names of Allah are manifested
in every individual thing with specific marks, whereas Wahidiyat
is manifested in the collective characteristics  and coherence
among things.  For example: With regard to the light of the sun
covering everywhere on the earth, this is one example of the
Wahidiyyat.  With regard to the light, heat, and the colors in
the radiation of the sun being found in each transparent
material like a droplet and a glass-piece, this is one example
of  the Ahadiyyat.  Most of the Names of Allah are manifested in
each thing especially in human.  In this respect human shows the
Uniqueness of their Creator.  - from the Risale-i Noor."  

With the Name Rabb (the Cherisher, Sustainer, and Administer),
Allah (SWT) governs this vast universe with enormous number of
its components, yet the Name Rabb manifests with utmost care and
without any negligence regardless of how small the sizes and the
scales are.

will continue in$aallah

C*    C*    C*    C*    C*    C*    C*    C*    C*    C*    C*    C*    C* 
These translations are from the Risale-i Nur Collection of Bediuzzaman Siad
Nursi (RA) which consists of a total of 134 books in Turkish and few in Arabic.
Tranlators are a group of  students at the University of Wisconsin-Madison and
Case Western Reserve  University-Cleveland.  All correspondence should be
directed to the e-mail address appering in this posting.  We are posting these
translations part by part but if anyone is interested we can send the whole
topic to personal e-mail addresses.  These topics have also appeared in the
weekly letter "Droplet  -  From The Vast Ocean Of The Miraculous Qur'an"
published and distributed in the Islamic Centers of Madison-WI and Cleveland-OH
after every Friday-Prayer.  Thank you.  The Talabat-un Noor.
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Newsgroups: soc.culture.arabic