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TAFSİR LESSONS ALI IMRAN (156-179)(27)

31 Mar

231

“Euzubillahiminesheytanirracim.”

“Bismillahirrahmanirrahim”

        Dear friends, we will continue our 27th lessons with the 156th verse of Alu Imran chapter. As you can remember,, our previous lessons Qur’an was informing us about the most heated moments of Uhud Battle as a lesson for humanity. Todays lesson also presents us incidents regarding the battle and what humanity have endured with similar times and spaces and celestial solutions.

156-) Ya eyyuhelleziyne amenu la tekunu kelleziyne keferu ve kalu li ihvanihim iza darebu fiyl Ardı ev kanu guzzen lev kanu indena ma matu ve ma kutilu* li yec’alellahu zalike hasreten fiy kulubihim* vAllahu yuhyiy ve yumit* vAllahu Bi ma ta’melune Basiyr;

O believers… Do not be like those who deny the reality by saying, “Had they stayed by our side they would not have died or been killed” in regards to their brothers who go traveling the earth, or who go to battle. Allah formed this idea within them as a pain of longing. It is Allah who gives life and takes life away (not the apparent causes)! Allah is Basir of (evaluates) what you do (as He is the essence and moreover the creator with His Names). (A.Hulusi)

O ye who believe! Be not like the unbelievers, who say of their brethren, when they are traveling through the earth or engaged in fighting: “If they had stayed with us, they would not have died, or been slain.” This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do. (A.Yusuf Ali)

Ya eyyuhelleziyne amenu You who have faith. Of course this addressing is for us, to all believers. As in no muslim should think that this wasn’t about them. That’s why the target group of this particular addressing includes all believers from the first faithfuls to the last believer. So; o, you who have faith. Or with a more accurate translation. Those of you who have the claim of having faith. If you are sincere in your claims,

la tekunu kelleziyne keferu ve kalu li ihvanihim iza darebu fiyl Ardı ev kanu guzzen Don’t be like the unbelievers, who say of their brethren, when they are traveling through the earth or engaged in fighting;

lev kanu indena ma matu ve ma kutilu If they had stayed with us, they wouldn’t be dead or get killed.

These sentences begins with a fixation. It is this. He who have this point of view or logic for these kind of incidents have the fixation of a denier. That’s why the verse tells you la tekunu kelleziyne keferu Don’t be like those deniers.

So, what do these deniers, these blasphemers do to earn this mark, this license of being a denier. They tell something about people who had fought on the way of Allah or broke a sweat on that way, people who gave their sweats, tears and blood. They told about them, “If they had stayed with us, they wouldn’t be dead. If they had stayed with us quietly (or with their real thoughts if they hadn’t be such stupid.), they wouldn’t be killed. This is their approach for whom?

For the first readers of this verse, with the most important historical moment at hand, it was about true believers who had fell in the battle of Uhud. And the people who said these words are the same people, same traitors who had left Rasulallah at the battlefield and fled the army before the battle even began.

They approached the situation with this logic. But aside from the historical dimension of this incident; the advices are for all humanity. This first and foremost advice of them is belittling people who pay a price for their faith is a behaviour of wicked and corrupted moral attitude. Yes. Belittling people who have fought for their faith and paid a price for their beliefs. Or accusing them for being stupid, being irrational or not knowing their interests. This type of behaviour is stupid and Qur’an considers them as a blasphemous act. So ungrateful and wicked behaviour that Qur’an puts them under the category of being ungrateful to morals, blessings and all the way to the denying the truth.

At this point the verse gives us a picture of a modern person. Modern person thinks rationally. A muslim on the other hand makes salih-amel. So basically there’s a difference between an action with rational intentions and an action for gaining Allah’s blessing. Rational thinking doesn’t mean smart thinking, it’s just thinking with mind. For most of the cases, it comes with egotistical and selfish intentions. And almost always those intentions are covered with some excuses of Satan.

That’s why a muslim thinks for long-term interests like eternal happiness but a modern person looks for shor-term interest like temporary pleasures and joys. That’s why they usually work for satans offered pleasures, not Allah’s possible paradise. At this point the modern person becomes the target of this verse by using only his mind.

According to Qur’an, talking badly for people who gave their lives on the way of Allah and paid a price for their faiths and beliefs, mocking them or belittling them, calling their sacrifices vain; they should know that Qur’an calls them traitors and ungratefuls. For example a martyr. On an islamic ground, a person fights against tyrany and for that he becomes prisoner. Maybe he loses his country, even his life and pays a priec with agony and pain. Talking badly for a person, underestimating his actions, or with a more evil way calling them terrorist, a water cup broken on the water way. Or putting him in some belittling fundamentalist, radical patterns anc cliches. It would be enough to be a target for this verse.

That’s why people who pay the price on the way of Allah, won’t be hold equal with people who don’t pay the price on the way of Allah. And like I said before, Qur’an calls those people who underestimate or belittle other people who gave their lives or sacrifice things on the way of Allah; they call them ungrateful and as final traitors and unbelievers.

li yec’alellahu zalike hasreten fiy kulubihim Because Allah will make it a regret, a heart scar for them. This will be their regret. This words will stay in their hearts like stone. Where? Of course in the afterlife, their words will be their regrets. Because they will see the great prices they will recieve. They will learn who are really smart and who are now. They will see the reality of mind; who’s more smart; a person who pays his price on earth or a person who defends his interests and belongings on earth, a person who acts for afterlife or a person who follows his ego to gain the temporary pleasures of earth. They will see, they; who talk badly behind people who lost their lives, freedoms and countries back on earth. Those who talk badly back then will be scared by their own words when they see them in afterlife, this verse tells us about them.

“We wish, we were..” they will say. “We wish we had endured all those troubles, made all those sacrifices, so that we may take this great prize. We wish we had acted smartly back then.” they will say.

Surely there is another subtle hint here. That is those people had trusted their own plans more than Allah. As in, think about the logic “If they had stayed home like us, if they had escaped trouble, these wouldn’t be happened to them.” This is their logic about the people who made sacrifices. Think about those people who pay their prices; prices of freedom, independence, life, faith and before anything being human. You can see those people they sacrificed their well-beings for the sake of greater good. They mostly fall into prisons but at the end those who are banished from their homes or became prisoners are the real free ones and those who think they are free and walk over the earth with their own are the ral slaves of their egos and desires.

It’s like smart-mad people. You know the sayings, those who are out of prison think themselves as innocents. Those who are out of mental hospitals think themselves sane. This sayings give us a piece of truth in this sense.

vAllahu yuhyiy ve yumit  because it is Allah who create death and life. It is… If a person says things like “If he had stayed with us, if he had thought like us, they would neither be dead or be killed.” then this person forgets that Allah is always with us and in our lives. It means that person is trying to outcast Allah from life. His logic works for a life without Allah. This is a big denial type. That’s why this type of logic is considered as blasphemy in Qur’an. A logic that tries to putcast Allah from life. A logic that have the notions of Allah as an entity out there somewhere without having a saying. So naturally it is considered as a blasphemous, deny-filled logic by Allah.

Allahu Bi ma ta’melune Basiyr; And Allah sees all of what you do.

157-) Ve lein kutiltum fiy sebiylillahi ev muttum le magfiretun minAllahi ve rahmetun hayrun mimma yecme’un;

 Indeed, the forgiveness and grace you will obtain for being killed or dying in the way of Allah is better than what they accumulate (in this world). (A.Hulusi)

And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass : (A.Yusuf Ali)

Ve lein kutiltum fiy sebiylillahi ev muttum And if you are slain or die in the way of Allah le magfiretun minAllahi ve rahmetun hayrun mimma yecme’un; the blessings and forgiveness you will obtian from Allah is better than what they accumulate in this world.

Yes, this is the answer of Allah for that logic. If you die or get killed on the way of Allah, compare the blessings you will get from Allah and the price you may get from them if you listened to them in the first place and stayed with them. Put their gatherings on one side and put the prizes which Allah gives to those who sacrificed themselves. Let’s see who was smarter. Let’s see who was in more profit. Everyone knows 1000 is bigger than 1. Everyone knows 2 is bigger than 1. Just like that, everyone knows the prize of Allah, the Allah’s blessing is much more eternal, permanent, bigger and more beautiful than anything you may obtain from this world. This is a sharp reality. The next verse also brings out another form of the same message.

158-) Ve lein muttum ev kutiltum le ilAllahi tuhsherun;

And indeed, if you die or are killed, to Allah you will be gathered (your evaluation will be by the Names of Allah that is your very essence). (A.Hulusi)

And if ye die, or are slain, Lo! it is unto Allah that ye are brought together. (A.Yusuf Ali)

Ve lein muttum ev kutiltum if you die or are killed le ilAllahi tuhsherun; you will be gathered unto Allah’s domain. Yes. Qur’an teaches us how to think in situations like this.

You die or get killed; you survived and die in your bed; you cannot evade death. At the end you cannot defend yourselves from death. Your final destinations will be Allah’s domain.

 So you, who wish that Allah wouldn’t interfere with your lives. You, who don’t want to accept that Allah is with you all the time, how do you think this will all end? Don’t you think you won’t be gathered in Allah’s domain, same Allah you betrayed? This is what Qur’an says to us.

le ilAllahi tuhsherun; Yes, you will be gathered in Allah’s domain. Then you will be held responsible for your every feelings, every thoughts and every words.

159-) FeBima rahmetin minAllahi linte lehum* ve lev kunte fazzan galiyzal kalbi lenfaddu min havlike, fa’fu anhum vestagfir lehum ve shavirhum fiyl emr* fe iza azemte fe tevekkel alAllah* innAllahe yuhibbul mutevekkiliyn;

With the grace Allah brought forth from your essence you were gentle with them. Had you been harsh and severe they would have scattered and left. Pardon them and ask for their forgiveness. Consult their opinions when making a decision regarding social matters. After a decision is made and put into practice, trust in Allah! Certainly, Allah loves those who place their trust in Him (have faith that the Name Wakil in their essence will fulfill its function). (A.Hulusi)

It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (their faults), and ask for (Allah’s) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him). (A.Yusuf Ali)

FeBima rahmetin minAllahi linte lehum Now the incidents of Uhud is brought under the light one by one. I mentioned this verse in our previous lesson. Now it’s time to examine it further. FeBima rahmetin minAllahi linte lehum With the grace Allah you deal gentle with them. To whom? Of course Muslims were defeated at the end of the war. And as you can remember the idea of Uhud battle as an offensive tactic wasn’t Rasulallah’s; the idea had come from the war council which it’s members were mostly youngs. Despite his idea was different, Rasulallah had accepted their offer and the battle of Uhud became an offensive battle insted of defensive. It was made outside Madina, the city.

The people who offered for that outside of city type war; cleared our from around Rasulallah at the most intense moment of battle. Also the archer left their designated spots. A few of them aside, most of them broke Rasulallah’s orders and left their spots. Because of their undisciplined actions the army of prophet was defeated in battle.

But despite all of those, a truth is revealed to us from all the sources we see, Rasulallah never acted harshly on them, never even said a word to break them.

He could have said; “This was happened all because of you.” He didn’t. “If you had accepted my opinion in war council, if you had acted on my opinion in war council and met them inside the city zone, we wouldn’t get defeated.” But he didn’t say any of them. That’s why the verse wants us to pay attention to Rasulallah’s deep moral attitude. At the same time teaches us how a leader should behave. Basically drawing us a portrait of a leader.

ve lev kunte fazzan galiyzal kalbi otherwise, if you behave the harshly and be a stone-hearted lenfaddu min havlike they would definitely scattered around you. fa’fu anhum forgive them. vestagfir lehum and pray for them for their forgiveness. Don’t just forgive them yourself. Pray to Allah for their forgiveness as well.

This is exactly an example of mercy that must be a part of every leader. Forgive them and pray to Allah for their forgiveness as well.

ve shavirhum fiyl emr morely, continue taking their opinions on everything community related.

This order is a curious one. The fiyl emr we see in this verse is a term that is used for every social and community related incidents. Every type of social actions are under the Emr word. That’s why the order is this. Consult them, take their opinions on everything social, everything community related.

fe iza azemte fe tevekkel alAllah And when you decide, trust Allah. InnAllahe yuhibbul mütevekkiliyn; because Allah loves those who trust Him.

The order of consulting in the verse about everthing social is one of the two elements in Islamic political theory. Consulting; with Justice are the two basis of Islamic administration. Also the order of Qur’an. That’s why the concept of Council as an organization is advised in another verse in Qur’an.

..ve emruhum shura beynehum..  Shura/38

Social interactions, their social works are based on interactions, based on counselling. As in they institutionalize the counselling. They make it as a social organization. If we open the verse further, this is the message for us.

The word “Shura.” is curiously with the meaning of making honey, gathering and making honey. That’s why the council word has the roots to this word derived from the saying of “Shurtul asel.” “I gathered honey.” At least that’s why every linguistic and sources indicates. According to this gathering a council should be done like a bees gathering essences from flowers, searching for polens.

O leaders, just like a bee needs multiple flowers to gather their essences; if you want your administration to be tasteful as honey, if you want your community to live peacefully; then you should consult with smart people to find the most rightous actions. Get their opinions. Value their insights.

This counciling institution is not only necessary to run a country or just social interactions, it is also needed in even the smallest social unit, family. If a leader of a family wants his/her family to live in peace, if he wants to turn every month, every year to honey taste, then he should make counselling into an institution at home. He should also teach his children about it and give them the opportunity and talent to value other peoples ideas and opinions when they reach to an age that will help them find their places in life.

That’s why this verse teaches us about one of the two basis concepts of Islamic country administration and politics; counselling.

Again as the last sentence of this verse fe iza azemte fe tevekkel alAllah and when you do decide, trust Allah. The translators have debated over this sentence. The classical translation scholars have thought that even Rasulallah takes their opinions he hadn’t have any obligation to carry them. That’s was their opinion.

The fe word here has just a connection duty according to some people. Some even give the word a duty of a sentences beginning part. But fe here is a follow—up fe as in the follow up to previous sentence. So those who think this word as a follow up reach the conclusion of quite the opposite. No, the counciling is a binding situation. The fe there have reached a verdict and came to an agreement on a thing fe iza azemte the that’s what should be done, that would be the action. Then make that happen and trust Allah. Both opinions have their own proofs and origins, of course.

Caliph Ali had taken the second opinion on this “Azm” situation. To someone who asks him “What is Azm?”, his answer was this.

“Ehl i hal vel akd” as in the it’s enduring over the conclusion that is taken by the counselling of smart and worthy people and carrying the verdict.

160-) In yensurkumullahu fela galibe lekum* ve in yahzulkum femen zelleziy yensurukum min ba’dih* ve alAllahi felyetevekkelil mu’minun;

 If Allah helps you, nobody can be victorious over you. But if He leaves you to your own accord without help, who can be your helper! Let the believers place their trust only in Allah (their reality with His Names). (A.Hulusi)

If Allah helps you, none can overcome you: If He forsakes you, who is there, after that, that can help you? In Allah, then, let believers put their trust. (A.Yusuf Ali)

 In yensurkumullahu fela galibe lekum If Allah helps you, nobody can be victorious over you.

ve in yahzulkum femen zelleziy yensurukum min ba’dih But if He leaves you, who is there, after that, that can help you? Yes. If Allah helps you nobody can overcome you. But if Allah leaves you who have the power to help you after that?

The verses are all self-explained. They don’t need further translations. They are translations themselves. Translation of life. The behaviour of Allah, actions of Allah… They are the explanation of Allah’s moral.

ve alAllahi felyetevekkelil mu’minun; Let the believers place their trust only in Allah. This is the truth and Allah informed you about this truth. Then only one thing remained for you. Trust Allah, only Allah.

        Why does Qur’an gives this advice like this? The defeat suffered in the battle of Uhud is the foundation reason for this addressing. It was about not trusting Allah completely. It may also have a logic like “We have a prophet as our commander. An army of a prophet can never be defeated. This may also be the logic of the army in Uhud. This logic will give itself away in further verses. With the objection to their logic as well.

Think about this mentality. Not trusting Allah completely. Allah doesn’t even accept that. This type of thought not only forces a person to leave his personal responsibilities but also makes you search for an excure like “We have a prophet as commander, how can we suffer defeat?” At this point Qur’an reminds us the eternal law. Every person sees the consequences of his actions. Both on earth and in afterlife.

161-) Ve ma kane li Nebiyyin en yegull* ve men yaglul ye’ti Bi ma galle yevmel kiyameti, summe tuveffa kullu nefsin ma kesebet ve hum la yuzlemun;

 It is not possible for a Nabi to betray what is entrusted. Whoever betrays, he will come with his betrayal hung on his neck! After this, everyone will be given exactly what they earned (with their deeds) they will not be wronged! (A.Hulusi)

No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly. (A.Yusuf Ali)

Ve ma kane li Nebiyyin en yegull* ve men yaglul It is not possible for a Nabi to betray what is entrusted. ye’ti Bi ma galle yevmel kiyameti, If any person is so false, he will come with his betrayal hung on his neck!

Many translators give long, detailed and different comments about the meaning of cheating here in this verse. But none of them are based on a strong and reliable information. Especially some tell a story of a velvet cloth. A velvet cloth was missing among the loots in Badir, according to the story. Some people among the army, the Islamic army had believed that Rasulallah was the one who took it. Of course this story is unreliable and unbelievable in many aspects.

First of all this verse in in the middle of a passage about Uhud battle. A passage which informs us about the same subject and ends with that specific topic, every verse is related to one another, every verse has a strong connection; with that in mind it’s not unreliable to left out, isolate one verse from the middle of the passage and suggest that it’s not about the story here, this verse doesn’t inform us about it, it tells us something different entirely, this came a long time ago. And beyond that, telling all these opinions without having a strong evidence.So I believe it wouldn’t be true to talk about this verse like it was originated from Badir incidents.

Secondly the cheating that is shown for Rasulallah is a cheat that cannot be believed by anyone. Because every person had known that this is a prophet who gave his well-being for the faiths of believers, gave his entire belongings, his possessions, his life to carry the faith to humanity. Of course they knew that he wouldn’t care for a velvet cloth, friends. Not only his allies, even his enemies would know that.

A motive like this seems very simple.  And some translation owners have complemented on this seems so much awkward to me. But according to the informations these verse have given us, presented us, I believe the cheating mentioned in this verse is not about some material possessions but about the revelations that Rasulallah was falsely accused and slandered of about cheating. Because the following verse number 162 is more than enough that the cheating mentioned here is about the content of revelations. They were saying things like “He had written his hand and then say “This is from Allah.” These slanders were told by the heathens of Mecca and Jews of Madina.

At this point, the verse arrived to object and deny those slanderings and explain that thes verses arrived are not a product of cheating and Allah is the one who give those words to Rasulallah.

summe tuveffa kullu nefsin ma kesebet  at the end everyone will get completely what they have done. ve hum la yuzlemun; and no one will be dealt with unjustly.

Yes, the last part of this verse is a proof, a reference to the motives I told you about. Here it is said that every person will get what he had done on earth and it will be revealed who told lies and who didn’t. The following verse is, let’s read it too.

162-) Efemenittebe’a ridvanAllahi kemen bae Bi sehatin minAllahi ve me’vahu cehennem* ve bi’sel masiyr;

 Is one who pursues the pleasure of Allah (the forces of the Names within his essence) like the one whose abode is hell, the place where Allah’s anger is expressed? How wretched an end that is! (A.Hulusi)

Is the man who follows the good pleasure of Allah like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge! (A.Yusuf Ali)

Efemenittebe’a ridvanAllahi kemen bae Bi sehatin minAllahi ve me’vahu cehennem Is one who pursues the pleasure of Allah like the one whose abode is hell, the place where Allah’s anger is expressed?

This is a heavy statement. It’s not about some velvet problem. Yes. This is much deeper than that. Only a slander about the very existence of revelations can cause such a heavy answer. That’s why it is said kemen bae Bi sehatin minAllah like the man who draws on himself the wrath of Allah. This addressing comes in different places in Qur’an. Many verses that come in this form is for people who corrupts the celestial messages, breaks them of or plays. These are the curse forms of Qur’an.

Those who draw on themselves the wrath of Allah are usually the ones who change Allah’s words intentionally or unintentionally, corrupt them or deny them. This shows that the incident of cheating slander is about revelations. So this is the answer to heathens or Madina Jews or hypocrites of Islam or to all of them who said Rasulallah had written those words by his hand and then showed them like they are from Allah. Ve bi’sel masiyr; a wretched end, that is.

163-) Hum derecatun indAllah* vAllahu Basiyrun Bi ma ya’melun;

They have different degrees in the sight of Allah (in terms of their knowledge, wisdom and understanding). Allah is Basir of (evaluates) what you do (for He is the essence and the creator of them with His Names). (A.Hulusi)

They are in varying grades in the sight of Allah, and Allah sees well all that they do. (A.Yusuf Ali)

Hum derecatun indAllah They have different degrees in the sight of Allah. The words told above are two types of logic. One who seeks the blessing of Allah and two is the one who will suffer Allah’s wrath. That’s why Hum derecatun indAllah they have varying degrees, different positions in the sight of Allah. It’s different positions 180 degrees different since one of them is positive and the other one naturally negative.

Hum derecatun indAllah* vAllahu Basiyrun Bi ma ya’melun and Allah sees well all that they do.

164-) Lekad mennAllahu alel mu’miniyne iz baase fiyhim Rasulen min enfusihim yetlu aleyhim ayatihi ve yuzekkiyhim ve yuallimuhumul Kitabe vel Hikmete ve in kanu min kablu lefiy dalalin mubiyn;

Indeed Allah disclosed, as a blessing, a Rasul for the believers from within themselves (brought forth a Rasul from among their own kind) he reads His signs; purifies them and teaches them the knowledge of reality and Wisdom (the system and order of all that is formed). (Whereas) previously they were in evident corruption! (A.Hulusi)

Allah did confer a great favor on the believers when He sent among them a messenger from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error. (A.Yusuf Ali)

Lekad mennAllahu alel mu’miniyne Indeed Allah confered a great favor on the believers iz baase fiyhim Rasulen min enfusihim yetlu aleyhim ayatihi sent a Rasul for the believers from within themselves reading them the verses of Allah ve yuzekkiyhim purifies them ve yuallimuhumul Kitabe vel Hikmete and teaches them the Book and Wisdom. By sending a messenger among them, Allah made them a great favor. What did this Messenger do? He read them the verses of Allah, purified them and taught them the celestial speech and wisdom.

This verse is exactly an answer to those who slander Rasulallah by saying that he wrote the words to his hands and read them. Because every prophets duty is reading Allah’s verses to true believers, teaching them the wisdom and speech and purifying them. These are the duties of every prophet.

And Prophet Muhammad hadn’t done anything beside them. That’s why Qur’an answers all the criticisms against Rasulallah by saying “The prophets before him, had they done anything different them him, especially you, the people of the book. He didn’t bring forth something different then your prophet. He didn’t do anything different than the previous prophets. Whatever the previous messengers had done, he did the same things. Teachingf the celestial speech and wisdom. Delivering you the book of Allah and clearing you. Which of those is so bad that you oppose the Messenger. You deny the prophethood of Messenger. Which of them aren’t in your favor?

ve in kanu min kablu lefiy dalalin mubiyn; before that, they had been in open corruption. Qur’an says this. That means they were, those who oppose are the ones who were heathens before and tried to show themselves as believers or the ones who actually believed but then fall into doubts and became hypocrites. That’s why they were in corruption. Allah sent a prophet, a mesenger to save them from corruption and deliver them to faith. So some of the people who found the faith but because of their egos, their instincts and desires and their demons, they fall into doubts, mental chaoses and now they think like this. This is the message here.

165-) Evelemma esabetkum musiybetun kad esabtum misleyha, kultum enna haza* kul huve min indi enfusikum* innAllahe ala kulli shey’in Kadiyr;

 When a (single) disaster struck you, although We had struck (the enemy) with one twice as great, you said, “Why and how did this come about?” Say, “It is the result of your ego.” Indeed, Allah is the Qadir (the possessor of continual and infinite power) over all things. (A.Hulusi)

What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do ye say?- “Whence is this?” Say (to them): “It is from yourselves: For Allah hath power over all things.” (A.Yusuf Ali)

Evelemma esabetkum musiybetun kad esabtum misleyha, kultum enna haza Interesting, an above-time example within the concept of Uhud again. Right after we had hit them with double. The right after here comes from Kad in kad esabtum. A kad addition to a past tense expression gains a meaning of just happened. So; When a single disaster struck you, although We had struck the enemy with one twice as great just now. You said; “Why did this happen?”

Yes, Qur’an says this. Something twice as hard had happened to them, and when a single piece strucked you, you turn and say “Why did this happen?”

kultum enna haza, enna, here both has a meaning of how and from where. That’s why it can be translated as “How did this happen, where did this disaster come from?”

Kul answer them huve min indi enfusikum this happened because of you.

innAllahe ala kulli shey’in Kadiyr; don’t you ever doubt that Allah has power over all things

I had told you above,dear friends; “We have a prophet as a commander. Allah is with us. We are muslims. Allah is on our side, Allah is with us. And we have a beloved prophet of Allah. So whatever we do, we cannot be defeated.” This logic is highly immoral and irresponsible one. Irresponsible because;

  • You evaluate the success out of your actions responsibilities.
  • Immoral logic, because you think the end result has nothing to do with your efforts, your actions and your intentions.
  • You wait for victory without showing any effort, you don’t show any resistance but you wait for gain. Hence you don’t follow the laws of Allah.

What is Allah’s law; It’s the general law of Allah based on reason and consequences. And since it is Allah who put the reason and consequence law to all events, it’s only natural that Qur’an has references of Allah’s will on those actions and results situations.As in look for everything related to the concept of “We wished for it, we wanted for it.” Those are always come with the law of reason and consequence.

Because the meaning is “We put this law.” We put this law. That’s why they don’t follow the law of Allah but they ask for Allah’s help anyway and on top of that they say; “Where did this come from?” when they were defeated.

Why is that? Because they were victorious in Badir. Badir was a reward. But in Badir they had shown the utmost effort themselves. As in they had followed the law in Badir. But in Uhud, they didn’t so this was the Allah’s message to them. “We don’t show favors to those who don’t follow the law.”

It’s important that whose side you fight but it’s also important to follow the rules of the one whose side you fight with.  Because you cannot say “I’m on your side, my Allah.” and “I don’t follow your rules, my Allah.” at the same time. Because it becomes something like “I’m on your side but I’m not.” It’s a paradox. That’s why Allah tested them with failure. They were tested with defeat because they didn’t follow Allah’s law. They threw their responsibilities of their actions to Allah. They didn’t take responsibilities of their own actions.That’s why they said things like “Why did this happen to us?” And Allah’s answer is “That happened because of you.” Because you did these;

  • You didn’t follow Rasulallah’s orders. The archers did leave their spots.
  • You didn’t follow Rasulallah, you ignored him.

innAllahe ala kulli shey’in Kadiyr; Allah has power over all things. As in Allah has power to set all the laws.

166-) Ve ma esabekum yevmeltekal cem’ani fe Bi iznillahi ve li ya’lemel mu’miniyn;

 What transpired at the battle of the two communities (the Battle of Uhud) was so that your essence, the Names of Allah, becomes apparent on the believers, and it becomes evident who each person (really) is. (A.Hulusi)

What ye suffered on the day the two armies met, was with the leave of Allah, in order that He might test the believers,- (A.Yusuf Ali)

Ve ma esabekum yevmeltekal cem’ani fe Bi iznillahi What transpired at the battle of the two armies that day happened with the will of Allah. Just like before, it’s the further explanation of the things I said. As in it happened with Allah’s law not some other persons laws. You rebelled against Allah’s law but you are also in this laws ground. Allah wants people that fight for Him to follow the rules He put. And punishes the ones who say “I’m on your side and I’m breaking your law.”

ve li ya’lemel mu’miniyn; “Why did Allah do this?” If you ask, this is the answer. To identify the real true believers. Of course it does. Because there was a choice back then to seperate the true believers. It was that choice.

167-) Ve li ya’lemelleziyne nafeku* ve kiyle lehum te’alev katilu fiy sebiylillahi evidfe’u* kalu lev na’lemu kitalen letteba’nakum* hum lilkufri yevmeizin akrebu minhum lil iyman* yekulune Bi efvahihim ma leyse fiy kulubihim* vAllahu a’lemu Bi ma yektumun;

(It was also so) that the hypocrites (two-faced) may be known. When they were told, “Come and fight or defend in the way of Allah,” they said, “If we had known you were going to battle we would have come after you.” That day, they were closer to the state of denial than the state of faith. They were not expressing their true thoughts! What were they trying to hide within when Allah knows the truth! (A.Hulusi)

And the Hypocrites also. These were told: “Come, fight in the way of Allah, or (at least) drive (the foe from your city).” They said: “Had we known there would be a fight, we should certainly have followed you.” They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts. But Allah hath full knowledge of all they conceal. (A.Yusuf Ali)

Ve li ya’lemelleziyne nafeku Again it was also to find out the hypocrites. Believers and hypocrites must be seperated as well because there were hypocrites among true believers. Those who don’t believe but say that they do. As in believer on survace but not inside. Or those who dare to say, “O Rabb, if you give us victory I’m on your side, but when you don’t, I’m against you.” Those who try to bargain with Allah. “If we are winning I’m with you, if not against you.” This was about seperating those kind who choose to have a bargaining method from true believers.

ve kiyle lehum te’alev katilu fiy sebiylillahi evidfe’u “Come, fight in the way of Allah, defend yourselves.” evidfe’u defend yourselves. When this was told to them;

This is important. Here fiy sebiylillahi evidfe’u. I translated “evi” not as “or” but “more”. It can be taken as both sides. Fight in the way of Allah or defend yourselves. This has a meaning of; Defendin yourselves is fighting in the way of Allah. All battles in the way of Allah is about defending yourselves. Because it is your right.

Why? Because it is about defending your future, this fighting on the way of Allah. Defending your own future is defending human. It is not about defending Allah, Allah doesn’t need your defending. Fighting in the way of Allah is a person fighting to defend himself. Struggling in the way of Allah is a persons own struggle to claim his own future and glory. This naming shouldn’t fool you though, you should understand this right. Allah doesn’t need to be defended and you don’t need to defend Allah. You may become vulnerable, not Allah. You may fall into struggle, not Allah.

That’s why all those orders of fight in the way of Allah, jihad on the way of Allah, are all about your own jihads, your own fights. Do something for yourselves. Do something for your future, your happiness. This is the meaning.

So I translated “evi” here as “more”. As in come, fight in the way of Allah evidfe’u more than that  defend yourselves.

kalu lev na’lemu kıtalen letteba’nakum They answered right away. “If we had known that we are going to battle, surely we would follow.” This was about the identify them. If we turn back to the beginning of the verse Ve li ya’lemelleziyne nafeku This was all about identifying the hypocrites who say “If we had known the battle is going to happen, we would follow you.” That’s why Allah did this.

Abdullah Bin Ubey and those who follow him were asked by the believers who fight in Uhud with the question of “Why didn’t you come with us?” They answered exactly like that. “We couldn’t anticipate the battle is happening, we thought it won’t be happened. Had we known there will be a battle surely we would back you.”

hum lilkufri yevmeizin akrebu minhum lil iyman This type of attitude is described as “They were closer to denial than faith that day.” by Qur’an.

Think about the denial and faith as a road, a line between positive and negative poles. This line, this road has people on it traveling to either faith or denial. As in a persons actions pulled him to either the positive pole of faith or the negative pole of denial. The truth described here showed us the faith not as a destination but as traveling and peoples actions define the path or the way for him as whether he travels closer to faith or denial.

yekulune Bi efvahihim ma leyse fiy kulubihim They were telling things that weren’t in their hearts.

I made my explanation before for a reason. It was about the connection between action and faith. This is a great answer for those who ask what is the relation between these two.

There’s a saying. Faith is a tree with knowledge as leaves, confirmation as roots and actions as its fruits.

We may understand the same thing here. Actions are not unrelated with faith altogether. Your actions show your position whether you are close to faith or denial.

vAllahu a’lemu Bi ma yektumun; But Allah knew well about what they were hiding.

They had betrayed Allah. What they wanted to hide was their own hypocritic behaviours, their treasons against Allah’s cause. They were look like believers but they weren’t standing with Allah. As in they weren’t defending Allah’s law but still they were telling, “We are muslims.” They were praying daily, even praying right behind Rasulallah.

You shouldn’t doubt that hypocrites of Madina were doing all their worshipping acts. Not only doing their daily worshippings and prays they were funding masjids and mosques too. Mescid-i Dirar was one of the mosques that were built by hypocrites. They weren’t abandoning their daily prays, they weren’t abandoning their fastings. Then again they weren’t defending Allah’s cause too. They were leaving people who defend it, all by themselves, alons. Their attitudes are described in Qur’an as this.

 Innel munafikiyne fidderkil’ esfeli minennar* Nisa/145

 They were deserving to be at the deepest pit in hell. Hypocrites were addressed like this, they will stay at the deepest level of fire. As in their fate will be more severe, more dangerous and more painful then infidels.

168-) Elleziyne kalu li ihvanihim ve kaadu lev etauna ma kutilu* kul fedreu an enfusikumul mevte in kuntum sadikiyn;

 Those who did not go to battle said, in regards to their brothers, “If they had followed us they would not have been killed.” Say, “If what you say is true, keep death away from yourselves if you can!” (A.Hulusi)

(They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): “If only they had listened to us they would not have been slain.” Say: “Avert death from your own selves, if ye speak the truth.” (A.Yusuf Ali)

Elleziyne kalu li ihvanihim ve kaadu Those who did not go to battle said, in regards to their brothers. Those hypocrites were saying these. They are still in disguise. That’s why the need of this expression. They were telling in regards of their brothers lev etauna ma kutilu* “If only they had listened to us they would not have been killed.” kul fedreu an enfusikumul mevte in kuntum sadikiyn;

kul Answer them. fedreu an enfusikumul mevte in kuntum sadikiyn; “If what you say is true, keep death away from yourselves if you can!”, “If you are sincere at your claims then avert death, if you can.”

169-) Ve la tahsebennelleziyne kutilu fiy sebiylillahi emvata* bel ahyaun inde Rabbihim yurzekun;

 And never think of those who have been killed in the way of Allah as dead. On the contrary, they are alive with their Rabb receiving provision (from the forces pertaining to their innermost essential reality). (A.Hulusi)

Think not of those who are slain in Allah’s way as dead. Nay, they live, finding their sustenance in the presence of their Lord; (A.Yusuf Ali)

Ve la tahsebennelleziyne kutilu fiy sebiylillahi emvata And never think of those who have been killed in the way of Allah as dead. Now a warning for you in their regards. Only Allah may inform you about the fates of those who are killed in the way of Allah. That’s why this verse doesn’t need a further explanation. These verses are translated by themselves.

bel ahyaun inde Rabbihim yurzekun; On the contrary, they are very much alive and their sustenances are with their Rabb.

170-) Ferihiyne Bi ma atahumullahu min fadliHİ, ve yestebshirune Bil’leziyne lem yelhaku Bihim min halfihim ella havfun aleyhim ve la hum yahzenun;

They are happy with what Allah, as their essential reality, manifests as a bounty from their essence. They want to give the good news to those who stayed behind and did not join them – that there is neither fear nor grief for them. (A.Hulusi)

They rejoice in the bounty provided by Allah. And with regard to those left behind, who have not yet joined them (in their bliss), the (martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve. (A.Yusuf Ali)

Ferihiyne Bi ma atahumullahu min fadliHİ They are happy with what Allah provided them for bounty.

ve yestebshirune Bil’leziyne lem yelhaku Bihim min halfihim They want to give the good news to those who stayed behind and did not join them. They want to give heralds to other people who wish to join them, who wish to be martyr but haven’t been able to achieve that, people who keep going on the way of Allah and willing to give their lives to this cause.

ella havfun aleyhim ve la hum yahzenun; With what will they wish to give good news about. They want to give heralds of they won’t feel anxiety for future not grief for the past. Why do they want to give these news? Because they have achieved it. As in, they want to say; “We have no fear from the future or grief from the past. We secured our freedom and safety eternally. We wish to give you the news about it.

171-) Yestebshirune Bi ni’metin minAllahi ve fadlin, ve ennAllahe la yudiy’u ecrel mu’miniyn;

 They want to share the blessings and bounty of Allah upon them and bring good tidings that the deeds of the believers will not be left unrequited. (A.Hulusi)

They glory in the Grace and the bounty from Allah, and in the fact that Allah suffereth not the reward of the Faithful to be lost (in the least). (A.Yusuf Ali)

Yestebshirune Bi ni’metin minAllahi ve fadlin, ve ennAllahe la yudiy’u ecrel mu’miniyn Again, they want to share the news of Allah’s grace and bounty and the fact that Allah won’t leave faithfuls as lost.  As in Allah will always give blessings to those who pay any price on on this road, Allah will always treat with grace to faithfuls and they won’t leave them as lost; they will indeed be rewarded, a prize as paradise. Martyrs wish to give these good news to people who stayed back.

172-) Elleziynestecabu Lillahi verRasuli min ba’di ma esabehumul karh* lilleziyne ahsenu minhum vettekav ecrun aziym;

 They responded to the call of Allah and the Rasul (even) after they were wounded, there is a great reward for the doers of good and the protected ones among them. (A.Hulusi)

Of those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward;- (A.Yusuf Ali)

Elleziynestecabu Lillahi verRasuli min ba’di ma esabehumul karh They responded to the call of Allah and the Rasul even after they were wounded. Who are they? They are the soldiers of the army which Rasulallah gathered to pursue the enemies in Uhud Battle after a day from battle. They are the first addressed group of this verse.

Of course these verses are all references for all people in all timeline. But first group is about that incident. After the defeat in the battle of Uhud, Rasulallah had gathered the soldiers from Madina to pursue the enemy, he ordered an army for that purpose. But no one came forward. Because they were in great fear. Remember, they were defeated and also the army they should pursue was a vast one, far greated in numbers that them. But with the saying of Rasulallah an army of 1500 soldiers gathered.

 -If no one choose to come, then I’ll go by myself.

They went to a place called Hamra Ul Esed. Hamra Ul Esed is a landmark 8 miles from Madina. That’s why this pursue is named as Hamra Ul Esed March in history. This is waht explained in this verse. They responded to the call of Allah and the Rasul even after they were wounded.

lilleziyne ahsenu minhum vettekav ecrun aziym; those who do right and refrain from wrong have a great reward. A good news from Those who show their consciousness of responsibility on this matter.

173-) Elleziyne kale lehumun Nasu innen Nase kad cemeu lekum fahshevhum fezadehum iymana* ve kalu hasbunAllahu ve ni’mel vekiyl;

When they told them, “They have formed an army to fight with you, fear them,” on the contrary, this news increased their faith, and they said, “Allah is sufficient for us, and how excellent a Wakil He is!” (A.Hulusi)

Those to whom men said: “A great army is gathering against you, so fear them!”. But it (only) increased their Faith: They said: “For us Allah sufficeth, and He is the best Guardian.” (A.Yusuf Ali)

Elleziyne They were kale lehumun Nasu innen Nase kad cemeu lekum fahshevhum told by some people, “They have formed an army to fight with you, fear them” fezadehum iymana But it (only) increased their Faith. This news had increased their faith.

ve kalu hasbunAllahu ve ni’mel vekiyl; For their fear propaganda, this was the response of those people. ““Allah is sufficient for us, and how excellent a Guardian He is!”

The incident explained here and mutual agreement of all translation scholars is the challenge of Abu Sufyan. Abu Sufyan had said this. “Abu Sufyan, the commander of Meccan Army, leader of Mecca Abu Sufyan had said, “Do you want to do the revenge or Badir?” At the anniversary of Badir, he invited the unfaithfuls to Badir’s revenge. And there were hypocrites in Madina, who were planting the seeds of fear for that army. Those hypocrites were saying things like Meccan heathens were gathering an army of 20000 people and they were about to march to Madina. Scaring people with such news.

At that time Rasulallah ordered soldiers to gather. But the fear was planted deep into the hearts, Madina people were reluctant to step forward. So Rasulallah declared that whoever was at the defense the last time should come with him otherwise they were no longer connected to him. As a response to this declaration an army of faithfuls gathered and made an army of 1500 soldiers. This army of faithfuls marched to Bedr-us Sura, a place called little Badir.

This verse is a reference to that march. And according to the information we get here, those propagandas had only increased to faiths of true believers. They said “Allah is sufficient for us. What a great guardian He is.”

174-) Fenkalebu Bi ni’metin minAllahi ve fadlin lem yemseshum suun vettebeu ridvanAllah* vAllahu zu fadlin aziym;

 Due to their faith, they returned with the blessing and bounty of Allah, unharmed. They followed the pleasure of Allah. Allah, the Azim, is the possessor of bounty. (A.Hulusi)

And they returned with Grace and bounty from Allah.: no harm ever touched them: For they followed the good pleasure of Allah. And Allah is the Lord of bounties unbounded. (A.Yusuf Ali)

Fenkalebu Bi ni’metin minAllahi ve fadlin lem yemseshum suun Due to their faith, they returned with the blessing and bounty of Allah, unharmed. Yes, the verse tells us about the whole story. This may be Bedr-i Sura or Hamra Ul Esed march, there have been different rumors for both of them. Even the translators cannot find a mutual ground about this and choose to be discreet, I believe the verse talks about Hamra Ul Esed, since the section is about the battle of Uhud and the march mentioned here is just one day later from the same battle.

Fenkalebu Bi ni’metin minAllahi ve fadlin lem yemseshum suun Due to their faith, they returned with the blessing and bounty of Allah, unharmed. Yes, they had returned, unharmed. The army of faithfuls came back without a scratch from that chase.

vettebeu ridvanAllah Because they followed the blessing of Allah. Because they wish to gain the graceof Allah.

vAllahu zu fadlin aziym; Allah is the owner of all bounties. As in those who choose to be allies with their egos and demons instead of Allah and Rasul, they didn’t act like the ones who gathers around purpose. Those who gathers were there because they make alliance with Allah and Rasul, and for that they didn’t break up with them. If you pledge your allegiance with Allah, Allah make an alliance with you.

InnAllahe yudafiu anilleziyne amenu… (Hac/38) Allah defend the believers.

        If you make alliance with satan, if you make alliance with your instincts and temporary desires; no matter where you are or which side you fight for, Allah’s help won’t be with you. Because you didn’t choose Allah as your ally, therefore you cannot be at peace with Allah’s cause. So you have no right to expect Allah’s help after all that.

175-) Innema zalikumusheytanu yuhavvifu evliyaehu, fela tehafuhum ve hafuni in kuntum mu’miniyn;

The Satan (who brought this news) can only frighten his own allies… Fear me (for you will face the consequences of your deeds based on the mechanics of the system; sunnatullah), not them, if you are of the believers. (A.Hulusi)

It is only Satan suggests to you the fear of his votaries: Be ye not afraid of them, but fear Me, if ye have faith. (A.Yusuf Ali)

Innema zalikumusheytanu yuhavvifu evliyaehu Satan can only frightens you with his own allies. Satans suggestions are all about scaring you with his own allies.

fela tehafuhum ve hafuni in kuntum mu’miniyn; So what is Allah’s countermove against satans suggestions? It’s this. Don’t fear them, fear only me, if your really are among faithfuls. This is Allah’s suggestion. Satan can only scare you with his allies, mind you, not with himself. Allah on the other side suggest you to fear only Allah.

So what kind of fear are we talking about? Fear of losing love. It’s about the fear that Allah won’t love yu anymore. A fear of corrupting and dissloving the love of Allah. If Allah won’t love me, what can I gain if the entire world loves me. This is the fear. Because if Allah loves you but the entire world doesn’t, you can always feel the relief, the peace, serenity. If Allah loves you, then everyone around you is bound to love you too. This is the serenity gained.

176-) Ve la yahzunkelleziyne yusariune fiyl kufr* innehum len yedurullahe shey’a* yuriydullahu ella yec’ale lehum hazzan fiyl ahireti, ve lehum azabun aziym;

 Do not let the ones who compete in denying the reality upset you. Indeed, they cannot cause any harm to Allah. Allah does not will to give them any share in the eternal life to come (hence they are like this). There is great suffering for them. (A.Hulusi)

Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah. Allah’s plan is that He will give them no portion in the Hereafter, but a severe punishment. (A.Yusuf Ali)

Ve la yahzunkelleziyne yusariune fiyl kufr Don’t feel sorry for those who compete in blasphemy. This is a warning from Rasulallah’s self to all Islamic invitors, all scholars and leader of Islam. Don’t feel sorry, those who compete in blasphemy; don’t let them upset you, they are not worth it. If you feel sorry for some unfaithfuls, feel sorry for the ones who act like that because of their ignorance. But for those who carry the flag for denial, resist on blasphemy and aware of theirselves; they don’t deserve your pity, you don’t need to feel sorry for them.

innehum len yedurullahe shey’a* Indeed, they cannot cause any harm to Allah yuriydullahu ella yec’ale lehum hazzan fiyl ahireti, Allah doesn’t will to give them any share in the eternal life, Allah’s wish is to leave them empty handed in afterlife. Their hands are pretty full in this world, without any limits even. ve lehum azabun aziym; (But in afterlife) There is great suffering for them

 177-) Innelleziyneshterevul kufre Bil iymani len yedurullahe shey’a* ve lehum azabun eliym;

 As for those who buy denial in exchange of believing in their essential reality, they cannot cause any harm to Allah. There is severe burning (suffering) for them. (A.Hulusi)

Those who purchase Unbelief at the price of faith,- not the least harm will they do to Allah, but they will have a grievous punishment. (A.Yusuf Ali)

Innelleziyneshterevul kufre Bil iymani len yedurullahe shey’a* Those who purchase unbelief at the price of faith, they cannot harm Allah. Purchasing blasphemy at the price of faith. First of all you should have faith. As in those who give away their faiths and get unbelief as a result. What a disasterous trading, isn’t it? What a great loss. Giving away paradise willingly in order to ensure your place in hell. ve lehum azabun eliym; There is severe suffering for them.

 178-) Ve la yahsebenneleziyne keferu ennema numliy lehum hayrun lienfusihim* innema numliy lehum liyezdadu isma* ve lehum azabun muhiyn;

Those who live by denying the reality should not think that by extending their time We are doing them any good! We only extend it for them so they increase their faults (this is Allah’s scheme for them). There is a humiliating suffering for them. (A.Hulusi)

Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: But they will have a shameful punishment. (A.Yusuf Ali)

Ve la yahsebenneleziyne keferu ennema numliy lehum hayrun lienfusihim Let not the Unbelievers think that our respite to them is good for themselves. Yes, those who show resistance on blasphemy; they shouldn’t think that granting them overtime are for their own good. They shouldn’t think that granting them all the goods on earth are for their own benefits.

innema numliy lehum liyezdadu isma We only extend it for them so they increase their sins. They are allowed extra time so that they increase their sins further. As in we throw a rope around their neck and give them extra time to tighten it. W elet them free so that they could enlarge their own hell. Because what they do are always come back as harm.

There are expressions in Qur’an like Allah putting them in iniquity, sending them to ignorance. Those are understood all the same. Allah never make a person go astray personally. No, Allah leaves them alone. Abandones them. When Allah leaves them by themselves, they are alone with their own temptive instincts. And when a person stands alone with his instincts, they always takes a person further away from Allah. Turning a person a stranger to himself. Alienating himself from his personal egos. So, when a person becomes a stranger to himself, naturally he becomes a stranger to the truth and eventually to Allah.

ve lehum azabun muhiyn; There is a humiliating suffering for them. A degrading suffering awaits them. There’s another reference here that Allah is the lawbringer, action and reaction principle is for all creation and even Allah is the creator of this law, a person is responsible for his own actions like increasing his sins. Because a person who is heavy on sins gets closer to hell. His actions pulls him to hell. According to the creator of this law, the results of a persons actions are the consequences of is behaviours. His reasons are his actions and the result is just a reaction. This is also the reason why a persons actions covered in sins is a reference to Allah. As in “Allah increased his sins.” sentence is a reaction to the persons actions.

179-) Ma kanAllahu li yezeral mu’miniyne ala ma entum aleyhi hatta yemiyzel habiyse minettayyib* ve ma kanAllahu liyutliakum alel gaybi ve lakinnAllahe yectebiy min RusuliHİ men yeshau, feaminu Billahi ve rusuliHİ, ve in tu’minu ve tetteku felekum ecrun aziym;

Allah will not leave the believers as they are. He will separate the clean from the impure. And Allah will not inform you of the unknown (Absolute Essence). But, Allah chooses from His Rasuls whom He wills (if He wants to inform you of what is unknown to you). So believe that the Names of Allah created you and all the worlds, and believe in the Rasuls (who have been revealed to inform you of this knowledge). If you believe and protect yourselves, you will reach a great reward. (A.Hulusi)

Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good. Nor will He disclose to you the secrets of the Unseen. But He chooses of His Messengers (for the purpose) whom He pleases. So believe in Allah, and His messengers: And if ye believe and do right, ye have a great reward (without measure). (A.Yusuf Ali)

Ma kanAllahu li yezeral mu’miniyne ala ma entum aleyhi hatta yemiyzel habiyse minettayyib (O unfaitfuls), with the mutual acceptance of all translation scholars, this verse addresses to infidels and unfaitfuls, people who resist on denial. O infidels, o deniers. Allah will not leave the believers in the state in which you are now. Yes, Allah won’t leave believers in the same lifestyle. With another perspective we can also say, it’s unthinkable that Allah leave believers in hte same lifestyle of yours. No one can think such a thing.

Hatta yemiyzel habiyse minettayyib At the end, Allah will seperate the good from bad.

I want you to pay attention to the expression of ma entum aleyh. Just in the previous sentence the pronoun was in plural form, it was the “gaip” pronoun, when the sentence was about plural addressing, now the speech pattern turned to “entum” singular form. There’s a target there. “You” speech is changed. To nature of the addressed changed as well. We can say the sentence became a dialogue. That’s why we can see the pattern of ma entum aleyh in hadiths. It can be more accurate to translate it as lifestyle. It’s about a persons state of mind and life choices. Allah drew a lifestyle for true believers. A true believer cannot life with the same state of mind and life of an unfaitfuls. The whole speeches target is this notion.

ve lakinnAllahe yectebiy min RusuliHİ men yeshau But, Allah chooses from His Rasuls whom He wills.

feaminu Billahi ve rusuliHİ With that in mind, show faith to Allah and His Rasuls. You should be faithful to Allah and the Prophets.

ve in tu’minu ve tetteku felekum ecrun aziym;  Because if you manage to defend yourselves with faith, if you know your responsibilities of consciousness, then a great prize awaits you. You will reach a great reward.

We pray to be one of those who know their responsibilities to Allah and be honest in our faiths from the depths of our hearts. We pray to our Rabb to bless us with a mature faith and the consciousness.

“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”.

“Esselamu aleykum.”

 

 

 

 

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Yazan: 31 Mart 2016 in QUR'AN

 

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