Dear friends, today we will continue our 26th lesson of our Qur’an translations with the 133rd verse of Alu Imran Chapter.
133-) Ve sariu ila magfiretin min Rabbikum ve cennetin arduhes Semavatu vel Ardu, u’iddet lil muttekiyn;
Hasten to forgiveness from your Rabb (sourced from the composition of the Names in your essence) and Paradise (the abode of the actualization of the forces of Allah’s Names), which is as wide as the heavens (the states of comprehension) and the earth (the platform of the forces)… It has been prepared for the protected ones! (A.Hulusi)
Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,- (A.Yusuf Ali)
Ve sariu Race each others. ila magfiretin min Rabbikum to reach your Rabbs forgiveness ve cennetin arduhes Semavatu vel Ard prepared for the righteous u’iddet lil muttekiyn; to reach paradise whose lands are the whole of heavens and of earth that is prepared for the righteous, race each others to reach there.
This verse advises us the good deed race as an opposition of Madina Jews or heathens usury race. As you can remember we studied the verse which forbids the usury in our previous lesson and we mentioned that the reason of arrival for usury restriction verse was the defeat in Uhud Battle.
Rasulallah was stationed some archers on a hill next to the battlefield of Uhud and ordered them to stay there even if they see the bodies of enemies would be eaten by vultures. But with the first sight of victory, when the enemy was defeated, most of the archers left their spot. They were about 50 archers but only 10 of them followed the order they got. But most of them left to loot the bodies.
The reason for those people to make them run for the loot was the usury. Those people were living among some other rich people, people who live in richness just because they were dealing with usury money. Especially the Madina Jews and heathens were making most of their wealth by usury. So, this verse that projects us the most heated moment of Uhud Battle is also the verse which forbids the usury.
Rabb of all worlds rejects their thoughs with this verse and says. “If you wish to race among each others. Compare the wealth made by usury and good deeds; the heathen army was well-equipped because their income was coming from usury money. So if you have thoughts like, “If we can have high rated usury as our wealth, we may equip our army with better weapons and we may win this war.” if you have thoughts like that, don’t fall into wrong deeds by racing on an evil. So if you wish to race over a thing, then race to reach your Rabb’s forgiveness and race to earn paradise which their lands are the whole of all heavens and all earth.”
That reminds me an anectode from the translations sources. The ambassador of the Byzantine Emperor Heraklius had come to Rasulallah and this verse was read there. The ambassador wanted to make an argument by showing a false statement and asked.
If the paradise you promised is big enough to fill the entire heavens and earth then where is hell? Where shall you put it?
Rasulallah counter his rethorical question with another question and asked him this.
“Where does the night go when the day shows up?”
134-) Elleziyne yunfikune fiys serrai ved darrai vel kazimiynel gayza vel afiyne aninNas* vAllahu yuhibbul muhsiniyn;
They are the ones who give unrequitedly in the way of Allah during ease and hardship, they control their fury when they get angry, and they forgive people for their faults. Allah loves those who do good. (A.Hulusi)
Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;- (A.Yusuf Ali)
Elleziyne yunfikune fiys serrai ved darra They are the ones who give freely whether in prosperity or in hardship. They give charity without waiting.
Here the message is about being open hearted not calculating. A true believer should be unbound from materials, above the simple account thinking.
A true believer thinks like this. “Everything I own belongs to Allah, they are entrusted to me by Allah. Holding my promise and being faithful it can only be made by giving it, spending it to places where Allah would be permitted. If I choose to spend it otherwise, that would be treason, treachery to Allah’s trust.”
That’s how he thinks. So a true believer not only gives whether he’s in prosperity or in hardship. Beyond that, if a smart believer really believes and knows that everyhing is from Allah and Allah is Ganiyyul Mustean, as in the owner of all things, then he would give freely in hardhisp without having a remorse, so that Allah widens his wealth. Vas’i is an adjective, a name of Allah which shows the widening, Allah’s blessing shows in a form of opening the doors and widens the tight spots. Allah’s help reaches the poor and needed by that blessing, so a smart believer gives charity even in hardship, especially in hardship.
He gives and knows that Allah will give him more.
He gives because what he owns are already of Allah.
He gives because his wealth is a test. An exam.
He gives because a worshipper can only give with worshippers portions but return from Allah will be with Allah’s portions. That’s why he gives not only in prosperity and wealth but in hardship and poor as well.
Who gives? Muttaki, those who know their responsibilities to Allah. Those who defend themselves with those mentality. Those who comes to a dialog between Allah in a frame of Allah-worshipper relations. Those who have a warm connection with Allah. What do they do more?
vel kazimiynel gayz They control their anger. If you restrain yourselves; Qur’an doesn’t say don’t get angry. Pay attention here. Because that would be a request that cannot be done. Rage is a humanly feeling. I believe that’s why there is a sentence which is named for Caliph Omar. “A man without rage has no difference from a donkey.” It is. A person who cannot feel anger at situations which you should be angry, has lost his feelings. But the real deal is not about getting angry, but to restrain it, controling that rage. If you cannot control it, than you become a slave of your anger. Anger should be your slave.
At this point vel kazimiynel gayz advises us this fact. Control your anger. Don’t be consumed by it. vel afiyne aninNas and forgives other peoples mistakes.
We should remember something here. Why is there an expression here inside a verse like this? As a continuum to a verse which describes the most intense scenes in the battle of Uhud and talks about infak (charity), a sentence about forgiving peoples mistakes.
We should remember a situation. Before the battle of Uhud, Rasulallah had gathered the war council. A lot of people, tribe leaders were in that gathering. Of course there were some head figures among muhacirs (people who came from Mecca to Madina as Hejira). Like Omar and Ali. The elders of the council suggested that a battle should be done as a defensive stance inside the city of Mecca. But the youngs and the other councelors offered for an offensive battle outside the city.
Even Rasulallah’s offer was in the opposite side, most of the members accepted that offensive battle proposal and the spot was chosen, the mountain of Uhud which is 10 KM far from the reaches of Madina. But the things happened I described before and the battle was lost. But Rasulallah never turned to the people who offered the offensive battle with resentment or never said, “All of these were because of you.”
A great moral was shown there. And Qur’an spotted that actions of him, his stance for the people who were in the war council and who offered and accepted the offensive battle.
(Alu Imran/159) FeBima rahmetin minAllahi linte lehum Thanks to a blessing of Allah, you treated them softly. ve lev kunte fazzan galiyzal kalbi lenfaddu min havlik If you had treated them with harsh and with a hardened heart, if you blamed them and told their faces that all of those were their fault, they were just scattered from your side. fa’fu anhum then forgive them. vestagfir lehum don’t just forgive them, ask forgiveness from Allah. Ask Allah to forgive them.
Because they hadn’t just wronged to you by escaping from battle at the most intense moment or the members of the council by offering an offensive battle with insistance and left at the most critical moment of battle. They hadn’t only wronged to you, they had made a mistake to Allah as well. vestagfir lehum that’s why ask for forgiveness for them, ask Allah for their forgiveness.
ve savirhum fiyl emr and beyond all these, continue to ask their opinions too. As in don’t fall into a mistake and use a logic like “I had counciled to you and we became like this. I had taken your opinions and all of these happened so from now on, I won’t council with you.” Don’t say that. Keep taking their opinions. Because there are victories and there are defeats. Eventually all of these became experience that will be added to your income.
fe iza azemte fe tevekkel alAllah If you decided about a business, if you made up your mind then hang on to Allah and move. innAllahe yuhibbul mutevekkiliyn; Allah likes who endured and content. This verse descibes us about the feeelings of Rasulallah here.
The vel afiyne aninNas here, forgives peoples mistakes, this is the background of this verse. They had made a mistake and our Rabb wanted Rasulallah to forgive their mistakes.
vAllahu yuhibbul muhsiniyn; Allah loves who do good. Muhsins as in with the description of Rasulallah about ihsan; Allah loves who acts like they are constanty seen by Allah.
135-) Velleziyne iza fe’alu fahisheten ev zalemu enfusehum zekerullahe festagferu li zunubihim* ve men yagfiruz zunube illAllah* ve lem yusirru ala ma fe’alu ve hum ya’lemun;
When they do something shameful or when they wrong themselves (by becoming veiled from Allah), they think about Allah and ask for forgiveness for the wrong they have done. Who can forgive faults other than Allah! They are not persistent in their wrongdoing. (A.Hulusi)
And those who, having done an act of indecency to be ashamed of, or wronged their own souls, remember Allah, and ask for forgiveness for their sins,- and who can forgive sins except Allah? – and are never obstinate in persisting knowingly in (the wrong) they have done. (A.Yusuf Ali)
Velleziyne iza fe’alu fahisheten ev zalemu enfusehum When they do something shameful or when they wrong themselves. It was shameful to leave Rasulallah like that, at the most heated moment of war, but also this action is an evil for a person to do himself. Because it makes a person to lose faith to himself. Losing your self-confidence, it is one of the biggest wrong for a person to do himself.
Zekerullah So when they do something like this, something shameful or an evil to himself, what do they do? Zekerullah They remember Allah right away festagferu li zunubihim and ask for forgiveness for their sins. Because the verse above ends with muhsiniyn. People who act like they are watched by Allah all the time, remember Allah at moments like that.
What is that means? It means you put the question of “What does Allah say to this?” at the foundation of your life. Because a life is lived by two ways, making other peoples opinions as a scale, a judge to your actions or taking the absolute truth, the celestial opinion as your guide. As in if you measure yourselves with other peoples views, then you always ask “What do other people say to this, think about this?” But if you put Allah as your perspective then your question becomes “What does Allah say about this?” The last one also provides you with a self-control system. This feeling alone prevents you to do evil or fall into sin.
At this point the verse says Zekerullah they remember Allah and ask for forgiveness right away. They say, “What does Allah say to that?” or more accurately “How can I look at Allah after this.” The meaning of somethings existence is called face in Qur’an. So by metaphorically they can also say “How can I look ar Allah’s face after that.” And they remember Allah right away.
ve men yagfiruz zunube illAllah Otherwise who can forgive other sins rather than Allah? ve lem yusirru ala ma fe’alu ve hum ya’lemun; On top of that, they won’t insist on their evils willingly. Yes.
The answer of “Why they remember Allah?” question is this, because there is no authority besides Allah which can forgive other sins. That’s why. That’s why they remember Allah right away. They ask “What do Allah say to this?” They ask “How can I face Allah after that?” They ask “Did I make Allah upset, offended?” And a feature of those people is they don’t insist on their mistakes willingly.
Dear friends, making a mistake is something understandable. But insisting on a mistake is not. Defending a crime is a thousand times wicked than commiting that crime. Those who do the crime can be forgiven. But those who defend the crime cannot. Satan hadn’t become Satan because of his mistake. He became Satan because he insisted over his crime, he defended his crime. Because Adam also did commit a crime. But Adam didn’t defend his actions so he became man. But Satan did otherwise and he became Satan. This is the difference between defending a crime and not defending it. Difference between Adam and Satan.
A person does mistakes, a person wrongs, a person commits sins but he cannot defend his mistakes, his sins or his wrong assumptions. He shouldn’t. Because unless he betrays by ignoring all the mind, conscience, his own will and nature that were given to him, it’s now possible to defend a crime. His actions might be forgiven if he doesn’t insist on and defend his actions. But if he does that, then he enters the way of Satan. Insisting over a sin is a greater sin.
136-) Ulaike cezauhum magfiretun min Rabbihim ve cennatun tecriy min tahtihel enharu halidiyne fiyha* ve ni’me ecrul amiliyn;
The result (consequence) of their actions is forgiveness from their Rabb and Paradises underneath which rivers flow. They will abide therein eternally. What an excellent reward it is for those who do useful deeds. (A.Hulusi)
For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)! (A.Yusuf Ali)
Ulaike cezauhum Their result (reward) magfiretun min Rabbihim is forgiveness from their Rabb, a cleansing, a blessing ve cennatun tecriy min tahtihel enharu halidiyne fiyha* ve ni’me ecrul amiliyn; and Gardens with rivers flowing underneath. They will reside therein eternally. What an excellent reward it is for those who work. ve ni’me ecrul amiliyn; for those who do show effort.
As you can see, earning the paradise doesn’t happen in a form of buying the paradise. It can be done by showing the effort. Because it’s not something like it can be paid. Those who can earn the paradise doesn’t reach there because they can pay the price, but they can show the effort to reach there with all they have. Because not even a single life time, a thousand life time cannot pay the price of such a blessing. It wouldn’t be enough.
Even for a small land close to the sea on a popular area, for making a small house close to the water, working for a life time cannot be enough to pay that land, how can you think you can pay the price of paradise which its reaches are beyond heavens and earth, a land which cannot be compared to any beauty on earth. That’s why Qur’an says, ve ni’me ecrul amiliyn; what a wonderful reward to those who show the effort. Because paradise is a reward which Allah gives. It’s a blessing.
137-) Kad halet min kablikum sunenun fesiyru fiyl Ardi fenzuru keyfe kane akibetul mukezzibiyn;
Communities with lifestyles of their own have come and passed before you. Travel the earth (literally or by way of knowledge) and see what has become of those who denied (the reality). (A.Hulusi)
There have been examples that have passed away before you: Travel through the earth, and see what was the end of those who rejected Truth. (A.Yusuf Ali)
Kad halet min kablikum sunenun There have been communities that have passed away before you. Sunen, the plural form of sunnet as in lifestyle. It means a style that can be taken as an example. Of course with the same sense we call the lifestyle that Rasulallah has left us, sunnet. But the meaning here is neutral. Here the meaning has no alter meaning. Both with positive and negative meaning there have been many lifestyles that have been passed away before us. Many communities and nations.
This also marks the law of history. A lot of civilizations has been built and destroyed. So check civilizations which make mustekbir, communities which riotted against Allah with an attitude of pharaoh. History is a graveyard of civilizations. Many communities passed away from history. That’s why Qur’an asks those who think their communities, their civilizations will live forever, those people especially who raise their heads and riot against Allah; Qur’an asks them to check history. Check previous civilizations fates. History is a garbage plant of nations, countries, systems and civilizations. Let them look there.
fesiyru fiyl Ard So travel the earth fenzuru keyfe kane akibetul mukezzibiyn; and see the fates of those who denied the reality.
Interesting invitation, isn’t it. Qur’an invites us to travel. In fact this invitation comes in 6 different spots in Qur’an entirety. The order of Fesiyru comes 6 times in Qur’an. fesiyru fiyl Ard, – … fenzuru keyfe kane akibetul mucrimiyn; (Araf/84) It may comes with this form, there are some other forms as well. Look for the ends of criminals, travel the earth, walk the earth and see their fates.
That’s why the Vesuvius in Italy, old civilization of Pompeii; if yu go there, you can see the remnants of a city, drowned in poverty, every form of indecency, every form of sexual intercourses, every bad things and a corruption in national level, a city from ancient times and how they become stones and ashes in one day under the lavas of Vesuvius. People who visited Napolia, Italy and travel the open museum of Vesuvius, they can still watch the corruption and indecent scenes from thousand of years back with their own eyes.
If a persons way comes to Jordan and Palastine, he can watch the lake of Lut. His nose will smell the odor of corruption and indecency. People may feel it and percieve that disasteric atmosphere.
They can also go to San’a. They can go to Yemen and see their own eyes what kind of calamity has fallen over that societies. That’s why the order of traveling the earth has its meaning.
See where are those civilizations now, civilization which had riotted against Allah, open a war against Allah. Look at those pharaohs who stood against Allah. “Look at Nimrod and find your lessons from it, you modern Nimrods.” says Qur’an. But the message is general so it is meant for everyone, everyone should travel the earth to find their own lessons.
138-) Haza beyanun linNasi ve huden ve mev’izatun lil muttekiyn;
This is an explanation (lesson) for the people and guidance and advice for the protected ones. (A.Hulusi)
Here is a plain statement to men, a guidance and instruction to those who fear Allah. (A.Yusuf Ali)
Haza beyanun linNasi This is an explanation for all people ve huden ve mev’izatun lil muttekiyn; and guidance and advice for those who defend themselves with responsibility.
This is accepted by many of the translators as Taberi, Razi, Shevkani, Alusi and Kurtubi as Qur’an itself, the concept of the speech represents the truths described above. As in the truths we processed right now are the truths for all civilizations which reveals their fate are not eternal.
Also the truths describe that we should race for right and good. Eternal truths describe usury is harmful for humanity. We understand all these truths from the passage above. A statement in Qur’an from Allah for all humanity.
139-) Ve la tehinu ve la tahzenu ve entumul a’levne in kuntum mu’miniyn;
Do not weaken and do not grieve; you are the superior ones, if you are of the believers. (A.Hulusi)
So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith. (A.Yusuf Ali)
Ve la tehinu so don’t lose your heart. Yes. Don’t falter. Because Allah gives you the key of happiness on earth and in afterlife. Don’t lose your hearts. If you think that the first readers of this verse were the defeated believers in Uhud Battle, you may understand the depth of it. Ve la tehinu so in this state, don’t you lose your hearts.
ve la tahzenu and don’t fall into despair. Don’t falter or be sad. ve entumul a’levne in kuntum mu’miniyn If you really believe, you become the most honorable among people for sure. What’s the opposite of that? If you are not among the most treasured people, than you have a problem in your faith. So check yourselves and your faiths.
The prioritized message of this verse is that we must carry the honor and dignity of faith. Are we carrying this honor and dignity? Are we carrying the faith like something we are proud of, like a medal. This is important. Or are we ashamed if it, are we ashamed of our faiths like some other people have done. Are we ashamed of our faiths, ashamed of being a muslim? Do we see Islam, our muslim beliefs like something to be ashamed of or something to be proud of. Are we carrying our faiths with honor. This is the imporant thing.
Do we have the feelings of shame or proud for our beliefs. This is something connected to your beings entirely. Are you ashamed of yourselves or are you in peace with yourselves? Can you accept yourselves as a whole? This is connected to your feelings of being peace with yourselves. Because if you are not, then you cannot be in peace with Islam either. You cannot be at peace with Allah because Islam is Allah’s order. And that’s why the entire connection beings and ends with your feelings with yourselves.
Do you see faith as an opportunity or do you say “I don’t have a chance.” even when you have the faith? Do you use faith as a chance to be better or use it as an excuse to stay back? This verse offers you to use your faiths as the greatest opportunity.
Remember, 70 people had died in Uhud Battle. There are some names among those martyrs, some beautiful names like, Hamza Rasulallah’s uncle, Musab bin Umeyr, Sa’d bin Rebi; many good names among Ashab-i Kiram. And Rasulallah’s most precious friends had fallen there. Islam lost their precious followers there. But even in all those despair, Allah offers people to see their faiths as a great opportunity. and say “If you really have faith then don’t fall into despair, don’t be sad. Because if you believe then you are the most precious among people. If you have faith, even when you fall into a dungeon, you are free. But if you don’t, if you are a slave of your ego, then even in a palace, you are bound. Because you become a slave of your instincts, your egos.” One should know this fact very well.
140-) In yemseskum karhun fekad messel kavme karhun misluh* ve tilkel eyyamu nudaviluha beynen Nas* ve liya’lemAllahulleziyne amenu ve yettehize minkum shuheda’* vAllahu la yuhibbuz zalimiyn;
If you are touched by (the pain of a) wound, a similar wound has touched other people as well. Such times recirculate among mankind. It is so that the believers can be known by Allah (as the outcome of the manifestations of the Names in their essence) and who bear witness to the reality at the expense of their own lives. Allah does not like those who do wrong (those who do not fulfill their duties to themselves and others). (A.Hulusi)
If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks martyr-witnesses (to truth). And Allah loveth not those that do wrong. (A.Yusuf Ali)
In yemseskum karhun Now the reason of it. Qur’an tries to console us, comfort us. If you are touched by a wound, karh means both a wound and its pain, agony and loss. If a loss has touched you.
fekad messel kavme karhun misluh be sure that a similar wound has touched other people too. As in the only defeated people in the world are not you. Every society has been tested with defeat. Every community have been tested with one above an done below. So if you carry this burden then you will be tested with gain and loss, with victory and defeat for sure. Qur’an continues here.
ve tilkel eyyamu nudaviluha beynen Nas our attention is pulled to a law, a basic fundamental which has been in humanities foundation. Such times recirculate among mankind. As in both victory and defeat, failure and success, gain and loss those are recirculate among mankind. Qur’an says this is a historical law.
Actually most of the actions from Allah, or based on Allah are in fact laws. A celestial law. All those good and bad things, victories and defeats, gain and loss or above and belows we read that are circulate among people are nothing but the process of a historical law. That’s why every civilization, every nation, every race has a born, a development, a golden era, a regression and fall era.
People have been tested with both gain and loss. So there are moments which nations are tested with similar gains and losses like mere men. Just like a man endures the pain of all those suffering, he will be rewarded; civilizations suffer and gain the same pain and gain; when they endure, their time will come and they will prevail. If they can show endurance on truth, if they can peel off their dirty scales and renew themselves, if they can see their sins and ask forgiveness in massive levels, which is also the renewing themselves, they can do that, they can reach their golden eras once again and flap their wings to better days. If they can discard their wrongs they can feel the rejoice of ascension again.
ve liya’lemAllahulleziyne amenu So that Allah will seperate the believers. Why would Allah do that? Why is there a law in history? To seperate believers from deniers. Because if we are tested with good things, beautiful things, joys all the time, then how can we be able to seperate the good from bad, the sincere from insincere. Pain seperates. Remember you can seperate gold from its residue by melting it. That’s why they throw gold into fire to melt it. You cannot purify a metal without melting it first.
That’s why this is like a purifying process of a metal. Like a gold piece, people should feel the similar sufferings and agonies in order to achieve purification on a community level. Qur’an says;
ve liya’lemAllahulleziyne amenu So that Allah seperates the believers. The word liya’leme means knowing and learning here. So we may say; Allah’s seperation for this word.
ve yettehize minkum shuheda’ And those who bear witness to the truth; observe. Those who bear witness the truth among you, find the living martyrs. This observation is indeed an ezam. And an exam gives pain and agony to a person. Because for a person to be really tested, he should be tested with pain, not with joy.
vAllahu la yuhıbbuz zalimiyn; And the verse ends with an interesting sentence. Because Allah doesn’t like the wrongdoers.
Why does this verse end with this sentence. “Because Allah doesn’t like the wrongdoers.” Because not seperating the good from evil, mixing the truth and false is cruelty and Allah doesn’t maket his cruelty nor Allah likes people who do this cruelty. Mixing the truth and false is not just a tyrany for a person to the truth, it is also a tyrany for himself. Allah doesn’t like those people, also Allah doesn’t do this either.
We understand this sentence as a reference here. As in we should remember that Allah had chosen the archers like that. Allah had seperated the good from the bad like that. Those who followed the order and those who didn’t. The second group had run to the loot and abandoned their positions. Just a handful of people, 10 archers had stayed in their post and all of them had fallen, none of them had survived. The commander of the heathen army, the horse units commander Halid Bin Velid, with a siege move to the hill, his army killed that handful of archers altogether. They had become martyrs. Allah had chosen them like that, seperated them like that.
A second seperation act had happened also in Uhud Battle. At the skirts of the mountain, Rasulallah was defending himself with a handful of people. At the most heated moment of the battle there was only 8 of them left on Rasulallah’s side. Everyone else had run away. Caliph Omar’s saying was about that incident. “My only regret is my escape on the day of Uhud.”
141-) Ve li yumahhisAllahulleziyne amenu ve yemhakal kafiriyn;
(These events are so) that Allah purifies the believers (through these experiences) and to destroy the coverers of the reality thereby. (A.Hulusi)
Allah’s object also is to purge those that are true in Faith and to deprive of blessing those that resist Faith. (A.Yusuf Ali)
Ve li yumahhisAllahulleziyne amenu Allah purifies the believers ve yemhakal kafiriyn and to destroy the ones who reject Faith.
The verse 141 is actually the follow up for the verse 140. In fact we may call it as a sentence of Muteriza. A sentence given between quotation marks. Allah purifies and ascends those who believe. The word mahhs here is the opposite of mahhg. Mahhs means purify. Allah purifies the believers, makes them refined. So if mahhs is refining, then mahhg is the sediment. There’s no harm in taking the word mahhg as residue or leftovers. The pain and agony refines.
Have you ever seen that joy educates a man? Joy cannot educates a man, pain and suffering can. You can see that the closest people to Allah are also the ones who suffer pain. Don’t ask why? Because they are the most refined, most precious most ascendent people of all. They are refined and pure.
142-) Em hasibtum en tedhulul cennete ve lemma ya’lemillahulleziyne cahedu minkum ve ya’lemes sabiriyn;
Or did you think you could enter (experience the state of) Paradise before Allah makes evident who among you are the warriors (those who struggle with perseverance and determination to live the reality) and those who are patiently steadfast on this path! (A.Hulusi)
Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast? (A.Yusuf Ali)
Em hasibtum en tedhulul cennete Or did you think you could enter the Paradise ve lemma ya’lemillahulleziyne cahedu minkum ve ya’lemes sabiriyn without Allah testing those of you who fought hard and remained steadfast to Allah’s way?
Look at this addressing, dear friends. I choose the translate the resisting ones as in enduring with patience. Because resisting something without faltering is called patience. Resisting over the truth. Because those who have this patience, will definitely be rewarded for their actions. Those who attack the truth, they attack those people who defend the truth in order to drop them off their ways. So this resistance is a patience.
Jihad is the name of all effort on this subject. Resisting over the truth and help it prevail with all the effort is called Jihad. That’s why Allah says until the seperation of those people who show the effort, did you think you could enter Paradise?
This reminds me of the verse 214 of Al-Baqarah.
Em hasibtum en tedhulul cennete ve lemma ye’tikum meselulleziyne halev min kablikum* Or do ye think that ye shall enter the Garden (of Bliss) without such (trials) as came to those who passed away before you? messethumul be’sau veddarrau ve zulzilu they encountered suffering and adversity, and were so shaken in spirit hatta yekulerRasulu velleziyne amenu meahu meta nasrullah* even the Messenger and those of faith who were with him cried: “When (will come) the help of Allah.“ela inne nasrAllahi kariyb; Verily, the help of Allah is (always) near!
143-) Ve lekad kuntum temennevnel mevte min kabli en telkavhu, fekad raeytumuhu ve entum tenzurun;
You had certainly wished for martyrdom without having to encounter death. Now you see it, but you keep looking on! (A.Hulusi)
Ye did indeed wish for death before ye met him: Now ye have seen it with your own eyes, (and ye flinch!) (A.Yusuf Ali)
Ve lekad kuntum temennevnel mevte min kabli en telkavhu, You had certainly wished for martyrdom without having to encounter death. Yes remember the opinions at the war council, they were insisting over the offensive battle. They were saying they should go out there and fight. Some of them were defending this opinions so badly that they were saying “We can beat them.” with heroic attitudes. This verse reminds us about them.
fekad raeytumuhu ve entum tenzurun; Now you have seen it with your own eyes, and yet you flinch. You were hoping for giving your lives on the way of Allah before facing death by yourselves. Now you see but you just keep looking. Yes there is the contradiction. Those people who were passionately defending the opinion of offensive battle were the same ones who left Rasulallah to defend himself alone at the most heated moment of the battle. We are reminded of them. This defines the difference between theory and action. Reminds us the gap. As in when a person defends a theory, or making a promise, he can be relax. But when the events come to that poing and he is pulled into the action, the gap between theory and action comes to life. This verse wants us to notice this gap.
144-) Ve ma Muhammedun illa Rasul* kad halet min kablihirRusul* efein mate ev kutilenkalebtum ala a’kabikum* ve men yenkalib ala akibeyhi felen yadurrAllahe shey’a* ve seyeczillahushakiriyn;
Muhammad is no other than the Rasul. Rasuls have come and gone before him too. If he dies or is killed now, will you turn back (from your faith and cause)? And whoever turns back will not harm Allah! Allah will subject the grateful ones to the outcome of their gratefulness (they will experience the results of their evaluation). (A.Hulusi)
Muhammad is no more than a messenger: many were the a messengers that passed away before him. Is it that if he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah. But Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude. (A.Yusuf Ali)
Ve ma Muhammedun illa Rasul* another incident in the battle is described here. Ve ma Muhammedun illa Rasul Muhammad is no more than a messenger kad halet min kablihirRusul many were the a messengers that passed away before him.
efein mate ev kutilenkalebtum ala a’kabikum so if he dies or is killed now, will you turn back on your heels?
This verse is already translates its own. There’s no need for further translation or explanation. That’s why we should take this verse and verses like this one as not a text but a translator as well. Verses that explains the situations and incidents that they describe.
ve men yenkalib ala akibeyhi felen yadurrAllahe shey’a* But whoever among them turn back on their heels, they should know that felen yadurrAllahe shey’a* Nothing can harm Allah ve seyeczillahushakiriyn; But Allah will swiftly reward those who serve Him with gratitude.
A heathen in the battle of Uhud, Ibn. Kamie had killed another muslim, probably Musab Bin Umeyr thinking he was the Rasulallah. Because he was also full armored just like Rasulallah. And his face was closed. After the kill he shouted “Ela inne Muhammed kad kutil.” Know this, o people Muhammad is killed now. People who heard this news started to shout. A shout that so intense it was heard from all the way back Madina.
Of course all muslims had heard that news. We learnt the details from some sources and this was indeed a test. A big and hard test. Some people had reacted like this. One of them was Enes Bin Nadr. “If Rasulallah had died then what will I do in life, I want to go to the place where he is.” As in if you die, then death is a beautiful place, so why should I linger among the living anymore. Enes Bin Nadr said this words and went with them. He said that and attacked with that love and fell on the battlefield.
There were people like him. But some of them, people who still carry doubts in their hearts, people whose faith weren’t settled completely, they started to think something different then. They were thinking about making peace with heathens, turning their sides, feeling that this was all over or at least falling into despair and let all things go. So think Madina and this news roaming all around.
There was an incredible incident happened back then. Sumeyra Hatun (Lady), when she was making bread, the dire news had reached her “Muhammad is dead.” The same news which strucked the muslims hearts like and arrow.
Sumeyra Hatun threw away the bread table and started to run to Uhud Mountain with her floured hands, barely taking any breath. When she reached Uhud, battle was already over. The distance was about 10 km so the remaining fighters were searching for their lost comrades.
Sumeyra Hatun saw that gruesome scene; because her husband, brother and son were also in that battle, one of the fighters saw and recognized her.
“Your husband fell there, O Sumeyra.” he said.
“Let him, tell me where is Rasulallah, what happened to him.” she replied.
“Your brother fell there, O Sumeyra.” they said.
“I’m not asking him, heaven was his prize, let him go with peace, but where is Rasulallah.” she replied.
“Your son fell there, O Sumeyra.” some other pointed another body.
“For the love of Allah, someone please show me Rasulallah.” she replied.
When she finally saw Rasulallah’s face, she said. “Elhamdulillah o Rasulallah. You are alive. My father and mother’s lifes are for you.”
This is not a myth, this is not a story. This is a life, a lived reality. Today’s people cannot comprehend the depth of Sumeyra Hatun with their modern lifestyle. They have their own rights not to be able to. Because she wasn’t looking with todays peoples eyes either. And todays people cannot look from her pespective either. If they could, they may understand. But maybe one that we may reach to same level, same depth.
145-) Ve ma kane li nefsin en temute illa Bi iznillahi Kitaben mueccela* ve men yurid sevabed dunya nu’tihi minha* ve men yurid sevabel ahireti nu’tihi minha* ve seneczishakiriyn;
And it is not for one to die unless it complies with the unchanging program (kitaban muajjala) formed by the Names of Allah in one’s being (B-iznillah)! Whoever wants the blessings of this world, We will give in this world. And whoever wants the blessings of the eternal life to come, that is what We will give to him. We give the consequences (outcomes) of the grateful ones (the product of their evaluation). (A.Hulusi)
Nor can a soul die except by Allah’s leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude. (A.Yusuf Ali)
Ve ma kane li nefsin en temute illa Bi iznillahi Kitaben mueccela Nor can a soul die except by Allah’s leave. He cannot. As in people cannot choose to die unless his destiny complies.
Of course the death business in under the light now. Ecel means time. In arabic language ecel has a meaning of the time period to pay a debt. It’s the fate of life. This word comes in 55 times in Qur’an. Only two of them are used as a verb form and neither of them come to this meaning. So the time of death as we now it always comes via this words noun form.
As you now nouns cannot give a specific time and location. Nouns represent infinity. They show us the possibilities altogether.
Nouns are marks of somethings truth. That’s why we use names. Like I said they cannot give time and location. It’s verbs business, not nouns.
So at this point the name ecel comes with a meaning of time, in this form it also represents something unbound of time and space. And that gives us something. It’s this.
Death is fate of an organism. It’s also the fate of human organism as well. I remember at this point the answer of Bakillani to the question of; “What is soul?” “It’s three power of heart, brain and longue. When we collaborate Bakillani’s answer to the question of soul with this ecel situation, we can find a solution as this. Ecel is a creation of Allah for bounding humans to the creations and to the sunnetulllah. As in humans are bound to like with these laws. If these ties are severed, them human is severed from this life too. So in Qur’an cutting these ties are called ecel.
An interesting fact; the concept of evel in our kelam books, the verses we used to describe the concept are not coming from the death of a single individual but they are marks to show us the ends of nations, societies. Both Araf/34, Yunus/49 and Nahl/61 are used the concept of ecel to describe the end of nations, societies and communities. And there are some additions to this verses which also informs a specific notion like not one hour early and not one hour late. That’s why the certainty is almost always used to describe not for individuals but for large groups like the end of a nation.
Also in Hacc/5, another Qur’ans verse uses the name ecel as birth. So it is not just use as somethings end. We call the celestial law that ends a life is ecel. It’s mostly in this sense. I won’t get into details at this time. Fur further informations you can check my book “Iman” for ecel and all the backgrounds of this word.
ve men yurid sevabed dunya nu’tihi minha and whoever wants from this words blessings, we give it to them. Remember the archers in Uhud. The first readers of this verse were them, it’s about them.
ve men yurid sevabel ahireti nu’tihi minha whoever wants the blessings of the eternal life to come, that is what We will give to him. This is a herald to the archers who follow Rasulallah’s orders and fall as martyr in battle because they choose not to leave their spot for mere loot. They are blessed with eternal afterlife and they reached to it. ve seneczishakiriyn; and we reward those who are grateful.
146-) Ve keeyyin min Nebiyyin katele meahu ribbiyyune kesiyr* fema vehenu lima esabehum fiy sebiylillahi ve ma daufu ve mestekanu* vAllahu yuhibbus sabiriyn;
Many Nabis fought, even though in their company there were those who were experiencing their servitude to their Rabb. They did not slacken with the afflictions that befell them in the way of Allah, nor did they show weakness and succumb. Allah loves those who are steadfast during difficulty. (A.Hulusi)
How many of the prophets fought (in Allah’s way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allah’s way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast. (A.Yusuf Ali)
Ve keeyyin min Nebiyyin katele meahu ribbiyyune kesiyr How many of the prophets fought in Allah’s way, and with large bands of godly men? This is a warning and a herald for true believers who fought with Rasulallah. As in O Muhammad, you are not the only one fighting, you are not the only one who is forced to battle, not the only one who is targeted in history. Many prophets fought in Allah’s way before you.
fema vehenu Based on this sentence you can understand that Rasulallah was indeed munis, soft hearted enough to hold himself from hurting a single ant, and rejects spilling any blood. But despite all the feelings, if the faith is prevented to reach the humanity by some other humans, Rasulallah was forced to battle to remove that obstacle.
In this frame you can understand how difficult for Rasulallah to battle with other people while having those pacifist feelings, how dire test for him to undertake. This verse gives us this feeling too by using subtext.
fema vehenu lima esabehum fiy sebiylillahi But they never lost heart if they met with disaster in Allah’s way, ve ma daufu nor did they weaken in will ve mestekanu nor give in.
Yes. I want to stay on the last expression. Giving in. Showing an honorless attitude. Being honorless. Because the greatest problem for a man who says he is fighting on Allah’s way is, unable to protect his honor. Unable to fight with honor. Unable to protect the honor of faith and crushed under the pressure of those who are fighting against faith. That’s why the expression is important. ve mestekanu nor give in, nor succumb, nor the show an honorless attitude.
vAllahu yuhibbus sabiriyn; Allah loves those who are steadfast during difficulty. Allah loves the ones who show resistance. Not the ones who are crushed by enemies will, who admits defeat with the slightest of threat, who bend like a comma for a profit of a point. Allah loves who are holding themselves during difficulty. Because if not, then why do you defend the truth?
147-) Ve ma kane kavlehum illa en kalu Rabbenagfir lena zunubena ve israfena fiy emrina ve sebbit akdamena vensurna alel kavmil kafiriyn;
They had said, “Our Rabb, forgive our faults and the extreme ways in our affairs, give us resilience and patience, help us against the deniers of the reality, give us victory.” (A.Hulusi)
All that they said was: “Our Lord! Forgive us our sins and anything we may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith.” (A.Yusuf Ali)
Ve ma kane kavlehum illa en kalu All that they said was this. Rabbenagfir lena zunubena ve israfena fiy emrina “Our Rabb, forgive our faults and the extreme ways in our affairs ve sebbit akdamena give us resilience and patience, establish our feet firmly, vensurna alel kavmil kafiriyn; and help us against those that resist Faith.”
148-) Fe atahumullahu sevabeddunya ve husne seva Bil’ ahireti, vAllahu yuhibbul muhsiniyn;
So Allah gave them the reward of this world and the most beauteous reward of the eternal life to come. Allah loves those who do good. (A.Hulusi)
And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loveth those who do good. (A.Yusuf Ali)
Fe atahumullahu sevabeddunya And Allah gave them a reward in this world ve husne seva Bil’ ahireti, and the most beautiful reward of the Afterlife.
Remember the verse above, 145th verse, my friends. What was it saying? If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Afterlife. And what is it saying now? The message is this. If you desire the blessings in afterlife, we have the power to give you the world also as a promotion. But if you desire only the world, afterlife won’t be given to you.
vAllahu yuhibbul muhsiniyn; Allah loves who do good like they are been watched by Allah. The verse ends at the point of Allah loves and Allah doesn’t love, you noticed this, right, Qur’an’s fellows. Verses ends like this. Not like Allah burns, Allah hits, Allah strikes; no, it’s like Allah loves or Allah doesn’t love.
Remember now the 140th verse vAllahu la yuhibbuz zalimiyn Allah doesn’t like tyrants. vAllahu yuhibbul muhsiniyn; Allah loves who do good. Loves or doesn’t love. Why? Because love is the most refined form of education. Most precious way to educate someone is loves way. That’s why Allah doesn’t scare us with harshness, Allah scares us with taking away the love. Why should we fear Allah then? We should fear that one day we might lose Allah’s love. The fear is about losing this connection.
149-) Ya eyyuhelleziyne amenu in tutiy’ulleziyne keferu yeruddukum ala a’kabikum fetenkalibu hasiriyn;
O believers, if you follow the disbelievers (the deniers and coverers of the reality) they will turn you back on your heels and you will remain as losers. (A.Hulusi)
O ye who believe! If ye obey the unbelievers, they will drive you back on your heels, and ye will turn back (from Faith) to your own loss. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers, in tutiy’ulleziyne keferu if you follow the disbelievers yeruddukum ala a’kabikum they will turn you back on your heels. Clear. This is an explanation within the verse. If you follow the path of the disbelievers, they will turn you to falsehood on your heels. fetenkalibu hasiriyn; then you are among the losers. You really lose. You really become one of them, losers.
150-) Belillahu mevlakum* ve HUve hayrun nasiriyn;
In truth, your protector is Allah! He renders victorious with His help. (A.Hulusi)
Nay, Allah is your Protector, and He is the best of helpers. (A.Yusuf Ali)
Belillahu mevlakum No, Allah is your Mevle, the Protector. Your friend, your secret keeper, your shelter, your home, your one and only absolute truth. Why would you need the infidels when you have Allah. Why would you give your truth to those who reject Faith and ask for their help; why would you look to their eyes?
Ve HUve hayrun nasiriyn; and Allah is the best of helpers. Then ask help from Allah. Seek refuge in Allah, give your trust to Alah. Remember the ones who trust the eternity shall stand eternally. The ones who lean on the temporary shall fall at some point.
151-) Senulkiy fiy kulubil’leziyne keferurru’be Bima eshreku Billahi ma lem yunezzil Bihi sultanen ve me’vahumun nar* ve bi’se mesvez zalimiyn;
We will cast fear into the hearts of those who deify (through duality) their egos (even though there is no such evidence) over the Names of Allah comprising their essence, and cover the absolute reality within. And their abode will be the fire… How wretched is the end of the wrongdoers! (A.Hulusi)
Soon shall We cast terror into the hearts of the unbelievers, for that they joined companions with Allah, for which He had sent no authority: their abode will be the Fire: And evil is the home of the wrong-doers! (A.Yusuf Ali)
Senulkiy fiy kulubil’leziyne keferurru’be We will cast fear into the hearts of unbelievers. Yes; this is the promise of Allah. We will cast fear in unbelievers hearts. Why? Bima eshreku Billahi ma lem yunezzil Bihi sultanen Because they defy Allah without having any proof, so we shall cast fear into their hearts.
Without having any proof, some scholars among others have come to the conclusion of faith by imitation is not admissible. Basing on this verse. As in it’s mandatory not to believe an information without any proof. For something to be counted as an information, it should reflect the truth and show the reality in it’s sense. Otherwise it would have been a conjecture. That’s why our Rabb shows us proofs when we are called to the truth.
We should pay attention to this fact. Allah doesn’t say; “I’m Allah. I don’t have to show any proof to you. I commanded it, so you shall do it.” No, Allah shows us proofs. Proofs that reflects the essense, the unity, the book and its origins of Allah. Allah shows us the proof of His laws are supreme and true by presenting them into our minds. Qur’an uses the way of persuation. It doesn’t have any sayings like “I’m Allah and this is what I say and what you should do.” It also addresses to our minds. On top of that, Qur’an gives us the final choice. We have the power of choosing the bad if we want it. But also with having the consequences, of course.
ve me’vahumun nar And fire is their destination. ve bi’se mesvez zalimiyn; How wretched is the end of the wrongdoers!
152-) Ve lekad sadakakumullahu va’dehu iz tehussunehum Bi iznihi, hatta iza feshiltum ve tenaza’tum fiyl emri ve asaytum min ba’di ma erakum ma tuhibbun* minkum men yuriydud dunya ve minkum men yuriydul ahirete, summe sarafekum anhum liyebteliyekum* ve lekad ‘afa ankum* vAllahu zu fadlin alel mu’miniyn;
Allah has indeed kept His word (at the battle of Uhud); you were about to destroy them with the force deriving from the Names of Allah in your essence (B-izniHi). But when Allah showed you that which you love (victory and spoils), you showed weakness and rebelled and quarreled against the command you were given. Some of you were after worldly things (so you abandoned your posts and ran after the spoils) and some of you were after eternal life (so you obeyed the command of the Rasul, persevered and became martyrs). Then Allah turned you back to show you your state. But Allah has forgiven you. Allah is full of bounty for those who believe. (A.Hulusi)
Allah did indeed fulfill His promise to you when ye with His permission were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you But He forgave you: For Allah is full of grace to those who believe. (A.Yusuf Ali)
Ve lekad sadakakumullahu va’dehu Allah did indeed fulfill His promise to you iz tehussunehum Bi iznihi, To understand how Allah fulfill His promise and what this verse is saying, we should look for the first readers of this verse iz tehussunehum Bi iznihi, With Allah’s permission you were destroying your enemies. You were about o be victorious. hatta iza feshiltum but you showed weakness at the end. The verse is explaining about the stages of war.
First stage of war, the 700 people Islamic army was advancing over 1000 people army of heathens under the command of Talha and Zubeyr. The non-believer army was beginning to retreat, leaving their equipments behind. Running away with chaos. This was the scene.
The verse is opening the window to that moment. And at the end of the battle you showed weakness. Why? Because they ran for the loot. As in you left your enemies and look for their loot. You make the equipments your purpose. You forgot your true goal and made a move to materials.
ve tenaza’tum fiyl emr You even argued over Prophet’s orders.
Here the big mistake of archers was told to us. Rasulallah had said “Hold your position. Don’t you ever leave your ground.” As in even if we won the war, you cannot move from this spot without my order. But even after that order 40 of the 50 archers had run for the loot. Only 10 archers left with their commander. This is that argument.
Commander was yelling the ones who leave their spot. “Didn’t Rasulallah ordered you, didn’t he say that you should be holding this hill? Didn’t he say, you shouldn’t move unless ordered you so?” He asked to the others.
They answered, “We have defeated them, the war is ours, they were fleeing.” This was the argument, the verse gives us their perspective too.
asaytum min ba’di ma erakum ma tuhibbun You rebelled and quarreled against the command you were given, you fall into weakness when Allah showed you your loves (victory and loot)
minkum men yuriydud dunya some among you were in love with this world ve minkum men yuriydul ahirete and some of you were in love with afterlife.
Qur’an seperates these two groups as the ones who run for the loot as the world lovers and the ones who stayed as the lovers of afterlife. Those who stayed and fulfill Rasulallah’s orders and fell are called as the lovers of afterlife by Qur’an.
summe sarafekum anhum liyebteliyekum Then Allah turned you back to show you your state. Allah prevented you to stand victorious over your enemies in order to show you your mistakes. Yes. Allah prevented the victory. As in Allah pulled His help back. ve lekad ‘afa ankum What happens when Allah pulls the help back? This is the simplest example. Uhud. What happens? The power which gives you resistance to stand against your enemies disappears. People start to run away with the sight of enemies. This is what happens. Faith is the greates opportunity, that was the thing I said earlier.
ve lekad ‘afa ankum But then Allah forgave you. The herald is following the lesson. Because fear, or devotion for loot is a humanly mistake. Allah knows this and forgave them.
vAllahu zu fadlin alel mu’miniyn; Why? Because Allah is Oftenly-Forgiving to believers.
153-) Iz tus’idune ve la telvune ala ehadin ver Rasulu yed’ukum fiy uhrakum feesabekum gammen Bi gammin likey la tahzenu ala ma fatekum ve la ma esabekum* vAllahu Habiyrun Bi ma ta’melun;
Remember when the Rasul was calling you from behind, but you fled without looking at anyone. So Allah reprimanded you with distress upon distress, so that you don’t grieve over your losses or remain with that which befell you (victory and spoils had escaped you and you had fallen into a state of shame). Allah, as the creator of your actions, is well aware of all things. (A.Hulusi)
Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Messenger in your rear was calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do. (A.Yusuf Ali)
Iz tus’idune ve la telvune ala ehadin That time you were climbing up the high ground. Sa’ade means climbing up. As in people were fleeling to the higher grounds. They had left Rasulallah and fled the battlefield, this verse is about them. Previous one was for the archers who left their spots, and this one is about the believers who left Rasulallah and ran.
Rasulallah was calling them back at the skirts. He even had a sword cut in his dress, that’s how close they were with enemies. A few sahabis were with him, some sources says only 8 people, some others indicate 10-12 believers. Rasulallah even said to Saad:
“O Saad, My mother and father are for you. Fire, o Saad.” At that point it was about survival for Rasulallah. It’s also the moment when he was asked; “Won’t you pray badly for them, o Rasulallah.”
The moment when Rasulallah’s teeth was broken, face cut and he raised his hands. But when everyone was waiting for a bad pray, these were the words came from Rasulallah. “O Rabb.” he said. “Allahumme maffirli kavmi, My Allah forgive this people Innehum la ya’rifun. Because they don’t know.” Because they couldn’t realize the truth. That’s why only a prophet can make such a pray. Only a prophet is capable enought for such mercy. This behaviour is a mentor, a road sign for us.
ver Rasulu yed’ukum fiy uhrakum and Rasulallah was calling you from behind feesabekum gammen Bi gammin so So Allah gave you with distress upon distress. Because of what you had done. Because you gave distress to Rasulallah. You left him alone in the battlefield.
Some believers even ran to Madina. Also even with exaggeration, some sources even said there were people who ran a days distance. There were many famous names among them.
likey la tahzenu ala ma fatekum ve la ma esabekum Allah gave you distress over distress. You couldn’t feel sorry for the loot you missed or the battle you lost. Because you fell into a state of mind that say your blessings that you still have your life. So that you shouldn’t feel sorry for what you lost, you should be grateful for what you keep. That what you lived didn’t end you. This was a lesson for you.
At the end, you didn’t end like a defeated army in battle. This was a blessing of Allah. But Allah gave a revenge battle of Badr to you as a lesson. As in you were tested with upper grounds in Badr, now you were tested with lower grounds. To see people who said “O Rabb, you are great, you are mighty, we love you.” when the taste victory; let’s see what they say when they taste defeat. This was the test.
vAllahu Habiyrun Bi ma ta’melun; For Allah is the creator of your actions and well aware of all that you do.
154-) Summe enzele aleykum min ba’dil gammi emeneten nu’asen yagsha taifeten minkum ve taifetun kad ehemmethum enfusuhum yezunnune Billahi gayrel Hakki zannel cahiliyyeti, yekulune hel lena minel emri min shey’* kul innel emre kullehu Lillahi, yuhfune fiy enfusihim ma la yubdune leke, yekulune lev kane lena minel emri shey’un ma kutilna hahuna* kul lev kuntum fiy buyutikum le berezelleziyne kutibe aleyhimul katlu ila medaci’ihim* ve liyebteliyAllahu ma fiy sudurikum ve liyumahhisa ma fiy kulubikum* vAllahu Aliymun Bi zatis sudur;
Then He revealed a sense of security to calm you after your distress. One group (the hypocrites and the two-faced) were worried about themselves (their interest). With ignorant assumptions they thought, “Did we have a say in this decision?” Say, “The judgment – decision – belongs completely to Allah!” They concealed within themselves what they didn’t disclose. They said, “If we had a say in this decision we would not have been killed here.” Say, “Even if you had stayed in your homes, those for whom death was written (programmed) would have, in any case, walked out of their homes and gone to the place of their death. Allah made you experience this to show you what is inside you (by outwardly revealing that which you conceal) and cleanse you from false ideas. Allah knows what is inside you, for the essence of your heart comprises His Names”. (A.Hulusi)
After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber, while another band was stirred to anxiety by their own feelings, moved by wrong suspicions of Allah – suspicions due to ignorance. They said: “What affair is this of ours?” Say thou: “Indeed, this affair is wholly Allah’s.” They hide in their minds what they dare not reveal to thee. They say (to themselves): “If we had had anything to do with this affair, We should not have been in the slaughter here.” Say: “Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death”; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. For Allah knoweth well the secrets of your hearts. (A.Yusuf Ali)
Summe enzele aleykum min ba’dil gammi emeneten Then Allah revealed a sense of security to calm you after your distress. The story of battle still continues. nu’asen yagsha taifeten minkum. Allah gave a sense of awareness to some of you.
nu’as, literally it means, the relaxed state before going to sleep. But since we use it here metaphorically it can be translated as inner peace and awareness.
ve taifetun kad ehemmethum enfusuhum One other group were worried about themselves, their lives yezunnune Billahi gayrel Hakki zannel cahiliyyeti With ignorant assumptions about Allah they thought. What were they saying?
yekulune hel lena minel emri min shey’ “Do we have a saying in this? Did we have a say in this decision?” This reveals two things. From what I understand the dominant meaning is this. We have no fault. They were denying their spiritual responsibilities. They were rejecting their responsibilities and trying to put all the things to Allah, blaming Allah in a sense. As in “This was our destiny.” Like if they had a saying, they would actually won.” They were claiming to have no saying in that defeat and denying their spiritual responsibilities and by that they were slandering Allah.
Because remember this logic, the heathens were also having this mentality says Qur’an. Ve kalelleziyne eshraku lev shaAllahu ma abedna Nahl/35. The dualists were saying, “If it wasn’t for Allah’s will, we wouldn’t worship other idols.” Also in another verse we may see the same logic. ..lev shaAllahu ma eshrekna.. Enam/148
If Allah haven’t willed, we wouldn’t shirk. Can you see the logic. Can you see the twisted fate mentality? Putting all the responsibilities to Allah in order to cut his ties with spiritual responsibilities. Then why do you have your own will, why do you have the ability to choose? Of course we cannot say this is only a heathens logic because some of the believers were also have these thoughts. That’s why they were saying, “Didn’t we have a say in this, so that we may have our responsibilities?”
Kul answer them. innel emre kullehu Lillahi Yes, all the decisions are only belong to Allah. yuhfune fiy enfusihim ma la yubdune leke, yekulune But they were talking their true feelings by hiding what’s really inside their hearts and using these words.
Yekulun they were saying lev kane lena minel emri shey’un ma kutilna hahuna if we had a saying in this verdict, there wouldn’t be so many casualties here. Now in this verse the punch line comes; the tiny line between humans spiritual responsibilities and Allah’s will. As in the verdict of victory is all from Allah’s decision. But you will meet consequences of your actions unbound fromthe verdict or in this case, victory. This truth is told here and the reality will be explained now.
kul lev kuntum fiy buyutikum Tell them; “Even if you had stayed at home le berezelleziyne kutibe aleyhimul katlu ila medaci’ihim those who will meet their death would certainly have gone forth to the place of their death. They would go. Yes. If the decree of death were upon them, they would have no choice but to go there. They always go. As in the certainty of Allah’s will is explained here. But like I said, even Allah’s will is absolute, that doesn’t mean you have no responsibilities of your actions. This is the differentiation between gain and loss, victory and defeat, good and bad basing on a persons taking responsibilities of his own actions. The end is Allah’s will but the actions are yours and surely we all see the consequences of our actions.
ve liyebteliyAllahu ma fiy sudurikum this is for Allah might test what is in your breasts ve liyumahhisa ma fiy kulubikum and purge what is in your hearts. I already studied the “mahs” up there.
vAllahu Aliymun Bi zatis sudur; For Allah knows well the secrets of your hearts.
155-) Innelleziyne tevellev minkum yevmel tekal cem’ani innemestezellehumusheytanu Bi ba’di ma kesebu* ve lekad afAllahu anhum* innAllahe Gafur’un Haliym;
Those who fled when the two armies met in opposition did this because Satan (illusion) provoked the false ideas they had formed. But Allah has forgiven them. Allah is the Ghafur, the Halim. (A.Hulusi)
Those of you who turned back on the day the two hosts met,-it was Satan who caused them to fail, because of some (evil) they had done. But Allah Has blotted out (their fault): For Allah is Oft-Forgiving, Most Forbearing. (A.Yusuf Ali)
Innelleziyne tevellev minkum yevmel tekal cem’ani Those who fled when the two armies met innemestezellehumush sheytanu Bi ba’di ma kesebu it was Satan who caused them to fail because of some evil they had done
Now the things I said above should be understood well. As in Satan’s actions to make people to fail is not the reason of a sin. The reason of a sin is all about a persons own actions. By turning a false idea into an action, a person leaves an open door for satan, giving him an opportunity. And with that opportunity satan gains a chance to create his own film with that persons under the spotlight.
ve lekad afAllahu anhum But now Allah cleared their sins. As in Allah forgave your sins caused by the cheats of satan over you. innAllahe Gafur’un Haliym; Because Allah is Oftenly Forgiving, Most Forbearing.
With the prays that Allah will hopefully gives us mercy and blessings.
“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.