What does “Islam” mean?

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INTRODUCTION
I hereby seek refuge in Allah from allurement, enticement and deception of
Satan, the Expelled, for this work of mine which I have done to recite and
comprehend the Qur’an in its original Arabic form then interpret what I have
understood in English.
While being incapable of praising as deep as I should, I offer to Allah, the
Sustainer of all worlds, Most Gracious, Most Merciful, all my compliments that I
can come up with and conceive with my humble thinking ability, and I offer my
sincerest gratitude to Him for bestowing me, this humble, poor and servile one, His
blessings and felicity to offer the reciters an English interpretation of the Qur’an.
I entreat our Great Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer]
to save, protect and support us, all the people who serve for the good of the religion
of Allah, as He did for our prophet Muhammad (P.B.U.H.), his family and friends.
In this work of mine, in which I have strived to comprehend the messages of
our Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer] as plain as I could
and offer to all people, I have not sought for any reward other than blessing of Allah.
Due to my weakness and restrained comprehension, there surely are deficiencies.
However, my Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer] be my
witness, no wrong have I intended. Therefore, I hope that the great Rabb [the Lord,
the Cherisher, the Nurturer, the Sustainer] forgives me.
This interpretation that I offer here is a result of the analyses that were
meticulously conducted taking into account the ancient Arabic Language (with its
vocabulary, grammar and literature) and the unity of the Qur’an. Evidence, sources
and justification relevant to this interpretation are contained in our other work titled
Tabyeen-al-Qur’an. If you wish to get information, review and examine our works,
you can have our 11 volume Tabyeen-al-Qur’an or visit our webpage.
Before representing my interpretation, I wish to give you brief and concise
information about the Holy Qur’an.
THE QUR’AN
The root of the name Qur’an, which is the proper name of the Holy Book that
was revealed to Muhammed (P.B.U.H.), the Messenger of Allah, means
“accumulation and distribution”. From this point forth, this term also defines the
deed of “piling up the letters to form sentences and then conveying them (reciting)”.
Accordingly, the term Qur’an means “the one that is recited”. We, however, prefer
to use the meaning of “the one that is learned and taught”.
The term “Qur’an” is the proper name of the holy book that was revealed to
Muhammed (P.B.U.H.), the Messenger of Allah.

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AYAT
The term Ayat is the Arabic word for “evidence/sign”. The expression “Ayat
of Allah”, in general, defines “the beings and the systems that are the evidence/sign
of the existence and the uniqueness of Allah”; whereas, the term “the Ayat of the
Qur’an” means “the revelations from Allah that lead/show people to find the true
path”.
In this interpretation, any reference to the term Ayat in the sense of
“evidence/sign to the existence and the uniqueness of Allah is expressed as
“evidence/sign”; in the sense of “revelations from Allah that lead people to find the
true path” is expressed as “Ayat” only; and in the cases where the term defines both
of the abovementioned meanings, “Ayat/evidence/sign” form is used.
SURAT
The literal meaning of this term is “residue/debris”, “a wall/a rampart that
surrounds a city”, “vicinity/parts of a house such as living room, kitchen, rooms, etc.
The term Surat of the Qur’an, means chapters of the Qur’an; sections in descending
order or according to the subject.
Revealed piece by piece, division by division, section by section, the Ayat, as
we learned from the Qur’an, were written page by page starting from the early
periods and thus formed into surah. Insomuch as in those Ayat revealed during the
Meccan period, namely Yunus/38, Hud/13 and Abasa/13 as well as those revealed
during the Medinan period, namely Al-Baqara/23, At-Tawba/64, 86, 124, 127, An-
Nur/1 and Muhammad/20 mentioned are the surah and pages of the Qur’an.
However, the pages of Qur’an mentioned are neither the 605 pages of Qur’an that
we have today nor the surah are the 114 surah of the Qur’an. The pages of Qur’an
we have today were written by calligraphists. The 114 surah, on the other hand, were
formed many years later by the opinion, understanding and approach of a part of the
community but not the perception of surah prevalent at the time these surah, which
mention the “surah”, were revealed. Hence, according to the existing resources,
number of Ayat contained in the copies of the Qur’an written by the first Sahabah
(Apostles) and the surah differ.
Unfortunately, the surah contained in the available copies of the Qur’an are far
from representing the properties of a surah as mentioned in the Qur’an neither in
terms of divisions nor contents. The sections that are expected to clarify the
comprehension of the meaning, have sadly rendered many surah hard to comprehend
even impossible at times.

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In our opinion, each division (a group of revelation) in the Qur’an consisted of
a single page and each subject matter constituted one surah. I would wish that the
chronicle of each division was determined and the surah were compliant with the
perception of surah as defined in the Qur’an.
NAMES OF THE SURAT
The Surah are named in reference to a significant term contained in the
respective Surah or its general content with such names as Al-Baqara (The Heifer),
An-Nisa’ (The Women), Yusuf (Joseph), Yunus (Jonas), etc., however, this naming
schedule has no connection with Allah and His Prophet (Rasul) whatsoever.
DIVISION
Division means “a group of Ayat revealed at once”. While a division may
consist of a single Ayah, it may contain tens, even hundreds of Ayat.
The Qur’an was not revealed outright in its entirety, instead it was revealed
division by division within a timeframe of 23 years in accordance with then current
social events, changes and problems. The Ayat that correspond to a single topic may
not be contained together.
Here, by the grace of Allah, divisions are formed pursuant to their meanings
and technical properties this faqeer [one who is in need of Allah both materially and
spiritualy], also erroneous classification and chronological order in the official
mushaf are revived; Ayat in many paragraphs are reorganized and these are
indicated both in footnotes and under the respective division. Surely our revision is
not decisive [i.e. final and irrevocable]. A final revision and reorganization must be
fulfilled by the experts and with collaboration of Muslims from all around the world.
We hereby take the first step thereof and address this problem to all of those who
have mercy, conscience and faith in their hearts.
MECCAN – MEDINAN SURAH & AYAT
The Qur’an was first revealed to the Prophet of Allah in Mecca and after the
Hijra, continued to be revealed –until a short while before His death- in Medina.
Classification of the Surah as Meccan and Medinan is not based on the places they
were revealed but by considering the Hijra as a milestone.
Whereas the Surah are classified as Meccan and Medinan, it is known that
certain Surah are not entirely Meccan or Medinan. That is, some Meccan Surah
contain Medinan Ayat and vice versa. All these are also shown in this work.

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Unfortunately, there is no consensus on how many of the Surah are Meccan,
Medinan or contain Ayat from both periods and this seems to be the situation in the
future.
TYPES OF AYAT
According to the official mushaf of the Qur’an and as stated in the Surah Al-
Imran/Ayat 7 (Division 477), the Ayat are grouped into two categories, namely;
explicit (muhkam) and allegorical (mutashabeh).
EXPLICIT AYAT
The Arabic term muhkam means “one that carries a judgment”. Therefore, the
explicit (muhkam) Ayat are those “that contain such principles which keep people
away from chaos and preclude them to do wrong things”. As stated in the Qur’an,
these Ayat are the “mother of the Book”. These Ayat set out the rules to be followed
in the daily life. The purpose of revelation of the Book is to ensure that people obey
these rules.
ALLEGORICAL AYAT
All languages of the world do have synonymous and homonymous words;
these words, however, have literal and metaphorical meanings as well. Any sentence
that consists of such words are ambiguous i.e. they have various meanings
depending on the point of view. Any sentence that boasts multiple meanings is
called an “allegorical (mutashabeh) sentence”. And if such a sentence is a Qur’anic
verse then it is called an “allegorical Ayah”. The fact that these Ayat were uttered
by the Prophet and He was not such an expert in linguistics does imply that none of
these Ayat belong to Him. Furthermore, many meanings supported by Qur’anic
verses render the Qur’an to maintain its novelty. According to the Surah Al-Imran/7
(Division 477), exegesis of these Ayat [which of the multiple meanings of these
Ayat is to be considered primarily] is-may only be known by Allah and experts of
this specific subject.
EXEGESIS
Evolved from the literal meaning of “regression”, the term Exegesis (Tav’il)
is used to mean “to sequence” i.e. “to interpret various senses
sequentially/prioritize, order by priority”
Accordingly, exegesis of allegorical Ayat means “sequencing of the respective
Ayat by their beautiful, similar and explicit senses; prioritization of these senses”;
not that exegesis of allegorical Ayat means that the Qur’an contain certain
unambiguous Ayat which are known only to Allah and the scholars called “the
Rasihun”.

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TRANSLATION AND INTERPRETATION OF THE QUR’AN
Translation is “the act of rendering a text into another language than the one it
is written”. However, due to cultural, traditional differences between languages, and
the diversity arising from authentic conceptualization and imagination, literal
translation of objects, acts, situations, symbols and emotions is not possible.
Therefore, the original text is not translated verbatim, containing all characteristics
and emphasis contained therein but only the core sense is conveyed [communication
of mental and emotional message]. Therefore, a verbatim translation of an ordinary
text [an exact representation of authentic characteristics of the original text] is not
possible. Accordingly, verbatim translation of works of art such as poems, novels,
stories, etc. is not possible as well.
Translation of the Qur’an, a miracle of literature, which originally is in Arabic
and has many allegorical Ayat, into another language is impossible. Therefore,
artistic aspects of the Qur’an and deep emphasis contained in it must be left in its
original form and only messages must be carried over by opting one of the
analogous senses. The meaning acquired this way is called “interpretation”.
Interpretations may not be considered as decisive [an exact representation of
the original will of Allah]. Because an interpretation of the Qur’an by a person is the
emphasis of one of the rich senses of the Qur’an in line with her/his own judgments.
This emphasis varies in accordance with the level of wisdom of the respective
individuals.
OBLIGATION TO TRANSLATE AND INTERPRET THE QUR’AN
Our Great Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer] revealed
the holy books before the Qur’an in the native languages of the respective
communities to which He wanted to communicate His messages, and chose Prophets
from these communities as well. The reason for this is that our Rabb [the Lord, the
Cherisher, the Nurturer, the Sustainer] wanted to ensure that His messages are fully
comprehended by the people they were addressed.
“…And We did not send a messenger except one who speaks in the language
of his own people to make [messages] clear to them. So, Allah leads astray or guides
who He pleases/those who please. And He is the Supreme, the Almighty, the Most
Glorious, the Invincible/the Subduer, the Lawgiver, the One Who Precludes
Corruption/the One Who Makes Incorruptible”. (72/14, Abraham (Ibrahim)/4;
Division 318)
Hence, messages conveyed by Adam, Noah, Enoch (Idris), Abraham
(Ibrahim), Moses, Jesus and other prophets were all in the language of their people.
Therefore, having been revealed to a community of which native language is Arabic,
the Qur’an is in Arabic. In accordance with this divine path (Sunnah), had the

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Qur’an been revealed to Turks, it would have been in Turkish, had it been revealed
to Greeks, it would have been in Greek or had it been revealed to French, it would
have been in French. Insomuch that for the people to comprehend the conveyed
message accurately, the message should be in their language and they should have a
good comprehension of their own language. Since the Qur’an is in Arabic, if those
who read it cannot speak Arabic, it is impossible for them to fully understand the
messages conveyed to them.
While first addressed to the Arabic Community, the Qur’an is for all
humankind (see Official mushaf; pp87 (Division;67); An-Nisa (the Women)/105
(Division;556), 174 (Division;571); Yunus (Jonah)/57 (Division;178); Ibrahim
(Abraham)/52 (Division;323)). Our prophet was sent to all humankind who speak
different languages (see Official mushaf; Al-Anbiya (Prophets)/107 (Division;333);
Al-Araf (the Heights)/158 (Division;79); Saba (Sheba)/28 (Division;224); Al-Anam
(the Cattle)/19 (Division;204); Al-Furqan)/1 (Division;96); Al-Jumah (Friday)/2-3
(Dvision;662)).
Hundreds-thousands of people who speak different languages live in the world.
Since it is impossible for all humankind to learn Arabic, translation of the Qur’an in
other languages is an obligation. Fulfillment of this obligation and thus conveying
the message of Allah to all humankind is a spiritual liability of the Muslims.
The most important duty of the theologians who are determined to fulfill this
liability is to have a very good comprehension of Arabic, the language of the Qur’an,
and the language in which the Qur’an is to be translated, thus leaving not a single
word not translated into the respective language. Because neither a Turk nor anyone
else can understand anything from a translation that comprises of Turkish, Arabic
and Persian elements. It is impossible for a deficient and inadequate translation to
convey the message of Allah as it should. It is also not sufficient to use cognates in
the target language for words and concepts. Any Qur’anic word must be examined in
their pure form prevalent in the time they were revealed and thus carried to the
present. Otherwise, the message cannot be conveyed as it must be. Then current
expressions may be modernized in line with their beneficial or mischievous aspects.
Because it is not words that are not important but the message is.
Consequences of the emphasis on language and interpretation and attitudes in
the opposite direction are explained in the Qur’an (see Official mushaf; Al-Baqara
(the Heifer)/75; An-Nisa (the Women)/46; Al-Maidah (the Table Spread)/13, 41).
Ultimately, the Qur’an must be translated into other languages so as to ensure
that each and every word is comprehended completely. The final translated form
must have not a single ambiguous word. If your translation is ambiguous or
incomprehensible, this is not due to the deficiency of the Qur’an but the translator.

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THE QUR’AN IS A MIRACLE
• In terms of explicitness [unambiguity, accuracy and expediency of narrative
quality], terseness [eloquence in a concise manner]; the Qur’an is a unique book and
a literary Magnum Opus that masters many rhetoric devices such as analogy,
veracity, metaphor, simile, allegory, predicative-constructive sentence, command,
negation, rhetorical question, petition, interjection, abridgment/graduality,
connection-separation,, terseness, verbosity, anthropomorphism, congruence,,
agreement, common-private, epitomization-expatiation, equivalence, invocation-
elision, pun, alliteration, husnü’l-ibtida, husnü’l-intiha,, compliment, etc. However,
Muhammad (P.B.U.H), Messenger of Allah, had no literary background nor
received any education whatsoever. Therefore, he could not have written such an
extensive book.
The Qur’an is a miracle occurred in the field of literature, in which Arabs are
the foremost. Indeed, the Arabic Literature has been a resource for the literature of
all the world –including ours -. The Qur’an is a miracle of literature. A member of a
community, which is known for its higher level in the literature field came forward
and recited such beautiful expressions that fascinated everyone, men of letters in
particular. The fact that this person, who was well known to every member of his
community, had never interested in the literature and extraordinary nature of the
Ayat and Surah he recited, which no one could have composed – even in
collaboration with each other -, greatly surprised everyone who heeded them. While
in his daily life he spoke as the Muhammad of Mecca whom everyone knew, he
created a miracle with the Qur’an he recited, which he said was revealed to him.
• The Qur’an acknowledges the holy books and messengers that preceded it.
However, had the Qur’an been written by Messenger himself, he would certainly
have indulged his passions, and instead of acknowledging the holy books and
messengers that preceded him, he would have taken all the credit for everything he
recited.
• Since the Qur’an accommodates endless information on physics, chemistry,
biology, astronomy, cosmology, education, psychology and sociology, it is indeed a
unique book in terms of its content and doctrine. Yet, having grown in Mecca, every
part of our Prophet’s life was known to everybody around him and he had not
received any education nor he had no lecturer whatsoever. Therefore, it was
impossible for him to contemplate about the information contained within the
Qur’an, let alone master them. This divine nature of the Qur’an was prophesied to
survive the eternity as follows; We will show them our evidence/signs both at the
horizon [in the outer universe] and in their own selves, until it becomes manifest
that it is the truth. Is it not sufficient that thy Rabb [the Lord, the Cherisher, the
Nurturer, the Sustainer] is the Witness of all things? (61/41, Fussilet
(Expounded)/53 (Division; 249).

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• the Qur’an mentions about many historical events. Messenger of Allah,
Muhammad (P.B.U.H.) is, on the other hand, was unaware of these events. It was,
again, impossible for him to know or recite these events.
• The Qur’an provides information not only from the past but also future.
Veracity of this information has been proven in the past. No one can prophesy such
accurate information from the past and the future all by himself without a divine
intervention.
• The Qur’an comprises many miracles structurally as well. That is, despite its
large volume, it contains no contradictions or inconsistencies. This is explained in
the Surah An-Nisa (The Women)/82 (Division;548) as follows; Do they not
contemplate the Qur’an as they should? Had it been revealed by [an entity] other
than Allah, there would certainly have many inconsistencies therein. It is obvious
that a person with no capability thereof cannot write such a book.
These properties of the Qur’an, which can be ascribed by anyone who
contemplates thereupon, are attestations of the fact that the Qur’an was not work of
our Prophet. This is also attested by the statement revealed in the Surah Yunus
(Jonah/37-39 (Division;176); “…And this Qur’an is not fabricated by the
subordinates to Allah. But it is a verification of what mentioned therein and
elaboration of that book/the Torah. There is nothing to doubt about it. He is Rabb
[the Lord, the Cherisher, the Nurturer, the Sustainer] of all worlds and universe”,
thus stating that the Qur’an was sent by Allah by means of revelation.
MUSHAF
The term Mushaf literally means “a collection of sheets compiled into a
hardcover book”. While basically every book is a mushaf, this term has been used
specifically for the Qur’an.
According to historical records, the Qur’an was not called Mushaf in the time
of the Messenger of Allah (Rasulullah) as it was still being revealed and was not
compiled into a hardcover book. This name was given only after it was compiled
into a book in the time of Uthman. Any and all Mushaf published today is
considered to have been copied from the original that was compiled in the time of
Uthman.
ORGANIZATION OF CURRENT MUSHAF
The Ayat of the Qur’an were revealed in Tarteel (in proper order)
[consecutively; the method used to prevent disorganization of sentences, paragraphs
and passages] and division by division (see Surah Furqan (32 (Division;97)). Allah
commanded His Messenger to recite the Qur’an in Tarteel (see Surah Al-
Muzzammil (the Enshrouded One)/4 (Division;10)). Accordingly, the Messenger of

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Allah (Rasulullah) dictated and ensured that His Ummah learned the Qur’an division
by division.
Since paper was not available at the time, the Ayat were recorded on leather,
papyrus, flat bones, stones, wood, bricks/tablets, etc. While initially sorted in
divisions and in the proper order, the Ayat then were reorganized into Surat by the
Sahabah.
Unfortunately, the chronological order was not taken into account in the
current Mushaf, the proper order; accurate, organized arrangement was not
considered, sentences of many divisions [paragraph or passages] were not organized
properly and typographic errors made by calligraphers were not corrected. We
hereby show hundreds of these errors. We leave the duty to explain who allowed
this and why they did so to the historians. However, it should also be stated that:
Information on this matter was given in the Surah Fussilet (Expounded)/26
(Division;245 in our version): “…And the infidels, those who purposedly defy the
divinity and the greatness of Allah say: “Do not heed the Qur’an in order to prevail,
do nonsensical things for this purpose; do whatever it takes to prevent it from being
understood”.
We never intended to show these grammatical and typographic errors (except
for the inordinate faults contained in the 10th and 53rd Ayat of the Surah Az-Zumar
(the Throngs), which have been known to all since the first day. We do not wish to
convey the information that is contained within the historical and hadith books.
Analyzing the current Mushaf, we hereby exhibit, bound by faith, something that no
one has or could put in good faith and honesty; those paragraphs, chapters and
sentences of the Qur’an have been disorganized; that the Qur’an has been rendered
incomprehensible or misunderstandable.
The contemporary arrangement of the current Mushaf is incompliant with the
Arabiyyan [the most perfect narration and the most complete compliance with the
grammar rules] and mubeen [sifting the evil and the good, unambiguous] nature and
tarteel [in proper order, with no haste, impeccably and explicitly] property of the
Qur’an. Sometimes hundreds even thousands of sentences are inserted between the
two sentences of a paragraph thus casting certain elements of a sentence that
constitute an Ayah tens of sentences away. Many Ayat are misunderstood or not
understood at all due to these errors in the Mushaf while many others have been
rendered incomprehensible without adding or removing certain elements
[bracketing].
So, the Qur’an has lost its function, its allure; and the Qur’an, “that was
revealed in clusters and took down whatever it opposed, reanimated masses,
separated the truth and the superstitious while doing so, produced preaches as
apologies or warnings, made scholars and the wise prostrate, became the esprit and a

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beacon to the community, left no one who was convinced; who died unfaithful” has
been stripped off its “the book of life” characteristic and rendered into a book of
graveyards, mosques and legends. Therefore, no one is being attracted to Islam by
the allure of the Qur’an. Since the Religion cannot be learned from the Qur’an, many
madhhab imams, tariqa sheiks, community leaders have emerged to recite and teach
the Religion. Ultimately, instead of Islam, madhhab-tariqa religions have emerged.
In this work of mine, I have specified and reorganized hundreds of these to the
extent I am capable of. Many aspects of this matter have already been contained in
many books that were written centuries ago.
Those who are responsible for this – as we mentioned above – were the ones
who fulfilled the first organization, failed to correct the errors at once and then kept
silent even after they became aware of these.
Every mumin (believer) is bound by faith not to keep silent and overlook this
truth and to reorganize the Mushaf in good faith and honesty.
The flaw we mention herein is related to the current Mushaf and has no
connection with the Qur’an. The Qur’an is contained within the Mushaf in its
entirety; no single Ayah that was revealed has been left out. The Mushaf includes
nothing but the Ayat.
THE ORDER OF REVELATION
Reading the Qur’an in the chronological order allows for a better
understanding of its contents. For instance, the Mushaf that was ordered to be
compiled by Caliph Uthman and named the “Official Mushaf” as it was arranged
pursuant to the political view of then current government was formed in compliance
with the opinion of the Sahabah. Those who do not have sufficient knowledge on the
Qur’an and the Islam; are yet to know the Qur’an; and live in an environment of
profanity and blasphemy are exposed to the risk not to benefit from the Qur’an as it
should be. Anyone who intends to read the Qur’an in its current form, called the
“Official Mushaf”, whether in Arabic or in any other language, will surely confuse
when he reads the 6th and 7th Ayat of the Surah Baqara (the Heifer) that is found in
the first chapter of the Mushaf and have unfavorable opinions about the Qur’an and
the Islam. In the case the interpretation is erroneous-flawed, these unfavorable
opinions may translate into a blatant animosity. If we must be honest, only a few
people in our community have succeeded to comprehend these Ayat. In the light of
this fact, anyone who meets the Qur’an for the first time may repel from Islam or
even become anti-Islamist because they may misunderstand the Qur’an or fail to
understand it all together. For instance, in order to fully understand the Ayah;
“Without a doubt, as to those infidels, who purposedly defy the divinity and the
greatness of Allah, it is same whether you warn them or not; they shall not believe.

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Allah has set a seal on their hearts and hearing; their vision is veiled. And great is
the torment they shall suffer.” (Official Mushaf: Al-Baqara (the Heifer)/6-7
(Division 399)), one must digest at least 5.000 Ayat from the Qur’an. The reason for
this is that these Ayat were revealed circa 10-15 years later than those that were
revealed first. Those who were first to hear and recite these Ayat of the Surah Al-
Baaqara (the Heifer) had the background to comprehend the meaning contained
within them; so they could understand them outright. The same Ayat are still fully
comprehensible for those who have the background. But what about those who are
yet to know about the Qur’an or do not have the required background? Isn’t it quite
possible for them to think “So, since Allah set a seal on the hearts and hearing of
some of us and they ignore the warnings, it is all vain for them to make any efforts
to learn what Islam is or what Allah requires from us” thus leaving the Qur’an not to
be opened ever again?
Education and training require a system and a method. Just as those students in
the preparatory class for English do not study Shakespeare right away or those who
meet mathematics for the first time in their first year of the elementary school are
not taught exponents or roots, so one who studies the Qur’an should first receive
information on the revelations which our Prophet was able to receive in a time span
of 22 years. Otherwise, it is not possible to think optimistically that the Ayat are
understood properly.
This new arrangement/organization of the Mushaf that we have prepared
taking the past ascertainments into consideration is the Mushaf by Hattat Kadroglu
that is widely considered as the most serious work in this field. However, it must be
known that the Medinan divisions were disorganized, many Ayat of the Surah Al-
Baqara (the Heifer) that we show as the 1st Surah in the Medinan period were
revealed just before the death of our Prophet. That means these Ayat were revealed
after many Medinan Surah. In summary, Medinan Surah are not organized well in
chronological order as Meccan Surah. Those who organized the Mushaf – without
fearing Allah – are responsible for this issue. Our dear readers should take notice of
the divisions when reading the Qur’an. Insha’Allah, in the future, may Medinan
divisions be organized in the proper chronological order. This is a debt of faith for
all mu’minun not to be omitted.
ON THIS EDITION
The Qur’an is a book that is expounded and elaborated to the extent that it is
comprehensible for the people. From the illiterate to the scholars, everyone can
understand the Ayat of the Qur’an. There is no need to have a mediator [hodja,
sheik] nor a throughout research and expounding of the Qur’an whatsoever.
Because the Qur’an is the most beautiful interpretation created by our Rabb [the
Lord, the Nurturer, the Cherisher, the Sustainer], the Supreme Of All. Furthermore,
the clarity of the Qur’an is mentioned with such words as ayatun, beyyinatun,

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kitabun, mubin, beyyenehu, mubeyyinat, tibyan and beyan (all derived from a single
root, b-y-n, meaning to put clearly), and unambiguous nature of the Qur’an is
emphasized for hundreds of times. Allah, the Supreme, used all kinds of literary
techniques to ensure that each and every message in His book is understood properly
and did not refrain from using such simple things as a mosquito as rhetoric devices.
Thus divine messages were bestowed a clarity to the extent that anyone from the
academicians to shepherds could understand.
Ultimately, slaves and seniors alike could understand the Qur’an and converted
to Islam right away; Having fully comprehended the Qur’an, Abu Jahl, Abu Lahab
and many others covered up the truth as it was not to their advantage.
While this is the way the Qur’an originally was, today it is not possible to
understand the Qur’an from the current Mushaf or its interpretations as easily as it
was in the early periods. The reason for this that the Quran was not arranged
properly and chronologically; divisions, paragraphs, chapters were disorganized;
many errors were made when copying the contents; while being developed, the
Arabic Language degenerated; and many religious books were written thus setting
boundaries between the Qur’an and the people.
In order to overcome these boundaries, we have emphasized the Ayat and the
terms mentioned in the Ayat for years. The result of this study has been offered to
the people under the title “Tabyeen-al-Qur’an”. How this interpretation we
mentioned herein was created and why it was preferred is explained in detail in the
Tabyeen-al-Qur’an. The reasons for differences from current and previous
interpretations and translations are elaborated and supported with solid resources. In
brief, to reach this concise interpretation we have conducted a study of eleven
volumes consisting ten thousands of pages.
BASMALA IN THE MUSHAF
The Basmala that are recited before each Surah were not originally contained
in the Qur’an but added later to mark the line between two consecutive Surah. There
are two instances of Basmala in the Qur’an. One of these two instances is at the
beginning of the Ayat collectively named as the Surah Al-Fatiha (can be found in the
division 14 herein). The other one is in the beginning of the letter written by
Solomon to Queen of Sheba that can be found under the Surah An-Naml (can be
found in the division 144). We separated the divisions by assigning numbers to
them.
AYAT NUMBERS
Ayat were not numbered in the first copies. In the current Mushaf, on the other
hand, a single sentence is sometimes numbered 1 to 10 as 10 separate Ayat while in
certain cases, ten sentences, a paragraph or a chapter is shown as an Ayah.

13
Lest the reader may be distracted by the numbered sentences, in our
interpretation, we used a superscript, “2x…”, instead of the traditional numbering
form, “1 - …”, to allow the reader to find the originals easily and compare them to
other interpretations. At the end of each division, we added the number assigned to
the respective division in the Official Mushaf; the revelations number; name of the
Surah and Ayat numbers. For instance, the divisions that comprise of the Ayat 1-5 of
the Surah Al-Alaq (the Clot), which chronologically is the first but 96th in the
Official Mushaf is shown as (1/96, Al-Alaq/1-5); and the divisions that comprises of
the Ayat 114-115 of the Surah Al-Baqara (the Heifer), which chronologically is the
87th but 2nd in the Official Mushaf is shown as (87/2, Al-Baqara/114-115). The
number that precedes the slash (87/?) indicates the position in the revelation order
while the number that succeeds the slash (?/2) indicates the position in the Official
Mushaf.
FOOTNOTES
As we mentioned above, the Qur’an is a crystal clear, concise book that was
revealed as the most beautiful interpretation ever made. It does not need anyone to
explain, interpret or elaborate it.
In this interpretation of ours, we explained for the reader the terms and the
historical events mentioned in the footnotes. These are not intended to expound the
Qur’an but inform the reader about the backdrop of the events.
PLAIN TURKISH PRESENTATION (ACCORDING TO THE TURKISH
INTERPRETATION OF THE QURAN)
• In this work, a Turkish word for each term is given as much as possible.
Genuine meanings of any and all Arabic words, including Al-Asma Al-Husna,
which have no terminological property and used in Turkish as Turkish words, are
given herein. Therefore, some words are expatiated. This, however, was the proper
path to take. This is particularly obvious for Al-Asma Al-Husna.
• In this work, certain words that have been borrowed from Arabic in Turkish
are used in the form they are used in Turkish. For instance, the terms rabb, hakk,
cinn (Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer]/Master, the God,
the Jinn respectively) are rendered as “rab, hak and cin”.
In this work, to ensure that the text is understood properly, all subjects and
complements in the form of pronouns as used in the original text are given as
explicit proper names; i.e. antecedents are given as they are. For instance, the
original expression, “He said that” is given as “Allah said that” in compliance with
the context.
COMPREHENSIBILITY-INCOMPREHENSIBILITY OF THE QUR’AN

14
In addition all above, the methods given in the Qur’an to help people
understand and benefit from it are as follows:
• The reader must be clear minded (mutahhar); i.e. he must get rid of the
viruses, any residue left by madhab, mashrab (bias) and tariqa.
• He must keep away from his demons as well; he must be objective about the
matters he reads about; he must read in the name of Allah and beg for understanding
and comprehension from Allah (we call it reciting audhu basmala purposedly).
• The Ayat of the Qur’an must be organized in a proper order [tarteel]; the
Qur’an must be read division by division; Division must not be intertwined; one
must know that there may be weeks, months, even years between the revelation of
two consecutive divisions and thus these may not be linked.
• Any matter mentioned in the Qur’an must be learned from not only one Ayah
but all Ayat pertaining thereof – in chronological order if possible – taking the unity
of the Qur’an into account. While this would ensure that it is understood properly, it
also helps that the respective matter is known completely. For instance, anyone who
wants to learn about iddah [the period in which a widowed woman (by divorce or
death) is not allowed to remarry] would understand this concept completely if he
reads all Ayat pertaining thereof (divisions 450, 452, 514 and 601).
• And finally, background of the issues and event mentioned in the Qur’an;
vernacular nature of the terms and judgments given should be considered as well.
For example: Jannah [Paradise] and Jahannah [Hell] are described in
accordance with the geography of Arabia; Jahannah [Hell] is identified with heat and
fire, which are the most problematic issues of the area while Jannah
[Heaven/Paradise], on the other hand, is identified with the most coveted natural
features [meadows, wetlands, shadows, etc.]. Although clothing is worn to have
protection against the cold in other places of the world, it is described as an object
used to protect from heat as stated as follows; He made garments to protect you from
the heat and coats of mail to protect you from your own wrath (An-Nahl (the
Bee)/81; division 306). That means, had the Qur’an been revealed to a community
that lived in a cold region with high precipitation, Jannah [Heaven/Paradise] and
Jahannah [Hell] would have been described otherwise; and clothing would have
been specified to “protect you from the cold”.
Again, animals and trees are described according to the geography of Arabia.
The Qur’anic expression Do they not see how camels are created? that is addressed
to Arabs means Do they not see how elephants are created? for an Indian.
In many Ayat of the Qur’an, political, commercial and military affairs of
Mecca and Medina are referenced and such names pertaining thereof and terms like

15
riba (unjust gain), zihar (Pre-Islamic Arabian custom in which a husband insults his
wife by declaring “You are as untouchable as the back of my mother for me”), ila
(man’s oath not to approach his wife for sexual intercourse), talaq (divorce), nikah
(engagement/marriage agreement), etc.; also proper names such as Abu Lahab,
Zayd; Battles of Badr, Uhud, Trench, Hunayn and Tabouk, and the Treaty of
Hudaybiyyah mentioned. Encyclopedic knowledge about these terms helps people
to better understand the Qur’an. We gave these in the footnotes.
Thus, the Qur’an will make people believe and guide them to rushda [the most
proper path; the right path; act of intelligence; mental and spiritual maturity;
maturity necessary to acquire the good]. It will help people to achieve the awareness
of furqan [to decide between good and evil, beauty and hideousness], and will be the
cure for mental illnesses, a recipe of salvation from depression and adversity, a
beacon in the darkness, and the spirit/life of the individual and communities.
Therefore, precluding the individual and the community from being corrupted in
every aspect.
I hereby invite all followers of the Qur’an to introduce humanity to the Qur’an.
This is a debt of faith and conscience. I believe that, when the Qur’an introduced to
people in a plain manner, those who are the people of thinking ability will surely
convert to the religion of Allah in masses and Islam will become the religion that is
most coveted once again as it actually is.
With my good wishes and hope to know and introduce the Qur’an…
Hakkı YILMAZ
LIST OF SURAT ACCORDING TO THE OFFICIAL MUSHAF
Name of Surah
Page
No
Name of Surah
Page
No
Name of Surah
Page
No
1 Al-Alaq 39 Al-A‘raf 77 Al-Mulk
2 Al-Qalam 40 Al-Jinn 78 Al-Haqqah
3 Al-Muzzammil 41 Ya-Sîn 79 Al-Ma’arij
4 Al-Mudaththir 42 Al-Furqan 80 An-Naba’
5 Al-Fatiha ? 43 Fatir 81 An-Nazi’at

16
6 Al-Lahab 44 Mary 82 Al-Infitar
7 At-Takwir 45 Ta-Ha 83 Al-Inshiqaq
8 Al-A‘lâ 46 Al-Waqi’ah 84 Ar-Rum
9 Al-Layl 47 Ash-Shu’ara 85 Al-‘Ankabut
10 Al-Fajr 48 An-Naml 86 Al-Mutaffifîn
11 Ad-Dhuha 49 Al-Qasas 87 Al-Baqara
12 Al-Inshirah 50 Al-Isra 88 Al-Anfal
13 Al-Asr 51 Yunus 89 Ali-Imran
14 Al-Adiyat 52 Hud 90 Al-‘Ahzab
15 Al-Kawthar 53 Yusuf 91 Al-Mumtahinah
16 Al-Takathur 54 Al-Hijr 92 An-Nisa’
17 Al-Ma’un 55 Al-An’am 93 Az-Zalzala’
18 Al-Kafirun 56 As-Saffat 94 Al-Hadid
19 Al-Fil 57 Luqman 95 Muhammad
20 Al-Falaq 58 Saba’ 96 Ar-Ra‘d
21 An-Nas 59 Az-Zumar 97 Ar-Rahman
22 Al-Ikhlas 60 Al-Mu’min (Ghafir) 98 Al-‘Insan
23 An-Najm 61 Fussilat 99 At-Talaq
24 ‘Abasa 62 Ash-Shura’ 100 Al-Bayyinah
25 Al-Qadr 63 Az-Zukhruf 101 Al-Hashr
26 Ash-Shams 64 Ad-Dukhan 102 An-Nur
27 Al-Buruj 65 Al-Jathiyah 103 Al-Hajj
28 At-Tin 66 Al-‘Aqaf 104 Al-Munafiqun
29 Quraysh 67 Adh-Dhariyat 105 Al-Mujadila
30 Al-Qari’ah 68 Al-Jathiyah 106 Al-Hujurat
31 Al-Qiyamat 69 Al-Kahf 107 At-Tahrim

17
32 Al-Humazah 70 An-Nahl 108 At-Taghabun
33 Al-MurSalat ?-? 71 Nuh 109 As-Saff
34 Qaf 72 Ibrahim 110 Al-Jumu’ah
35 Al-Balad 73 Al-Anbiya’ 111 Al-Fath
36 At-Tariq 74 Al-Mu’minun 112 Al-Ma’idah
37 Al-Qamar 75 As-Sajdah 113 At-Tawbah
38 Sad 76 At-Tur 114 An-Nasr ?-?
ACKNOWLEDGEMENTS
I hereby wish to offer my sincere thanks to my brothers, Dr. Dr. İsmet Uçma,
Yasin Beyaz, Ertuğrul Özalp, Murat Tokgöz, Ogan Timinci, Selim Vural,
Hüsamettin Tatlıpınar, Şölen Can Evin, Ziya Demircan, Dr. Mehmet Elçi, Hakan
Kayılı, Zafer Yalçın, Halil Ay, Sedat Şenermen, Naci Cepe and all others who did
not want their name to be given, who made their valuable contribution by reading
this Interpretation before it was published, performing technical controls and
submitting their recommendations and criticism. May Allah bless you all.
Written by Hakkı YILMAZ
Translated by Digital Translation (İstanbul)
Controlled by Murat Özcan (Chicago) and Ayşe Ay Yiğit (İzmir)

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