Dear friends we now continue our 28th lesson with the 180th verse of Alu Imran chapter.
180-) Ve la yahsebennelleziyne yebhalune Bi ma atahumullahu min fadliHİ huve hayren lehum* bel huve sherrun lehum* seyutavvekune ma behilu Bihi yevmel kiyameti, ve Lillahi miyrasus Semavati vel Ard* vAllahu Bi ma ta’melune Habiyr;
Let not those who are stingy and withhold the provisions of Allah arising from the forces of the Names in their essence, as His bounty, think that this is good for them. On the contrary, it is bad! That which they withhold will be hung on their necks during the period of Doomsday! To Allah belongs the heritage (everything that forms with the forces of the Names) of the heavens and the earth. Allah is Habir of what you do (as their creator). (A.Hulusi)
And let not those who covetously withhold of the gifts which Allah Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that ye do. (A.Yusuf Ali)
Ve la yahsebennelleziyne yebhalune Bi ma atahumullahu min fadliHİ huve hayren lehum And don’t let those who withhold of the gifts which Allah has given them of His Grace, think that it is good for them. Because both in this world and the next one, people who act with stingy behaviours with the things Allah has given them; they are always end up in harm.
The will end up in harm on earth. Because giving what’s Allah gives to you is showing your appreciation and it’s Allah’s promise to increase the blessing with these appreciations. Not giving is being disgraceful to the blessing. And those who act with disgrace cannot be given any price, neither on earth nor the next one.
bel huve sherrun lehum On the contrary, this is bad for them.
In this verse it is described how becoming a part of this world with increase can destroy your moral posture. How a man can forget his ultimate goal, the whole reason of life and possessions. This verse tries to prevent a man to stuck in the empty, pointless, purposeless materialism, because this is what happens when a person begins to think all those wealth and belongings are actually his. If a person begins to this he can protect his wealth indefinitely, he declares himself as a small god by doing it. Because there is a truth that no faithful should forget. Everything he owns are just entrusted to him. So when you think and look from that perspective, you do anything to stay loyal to that promise and to Allah’s trust. The first think a faithful should do is always keeping in his mind the real owner of his entrusted possessions.
seyutavvekune ma behilu Bihi yevmel kiyameti, the things which they withheld be tied to their necks like a twisted collar, on the Day of Judgment.
ve Lillahi miyrasus Semavati vel Ard* To Allah belongs the heritage of the heavens and the earth
vAllahu Bi ma ta’melune Habiyr and Allah is well-acquainted with all that you do.
I believe you may understand what this verse had stood for to the first readers, the Uhud folks. The people who are the target of this verse were the fighters in the battle of Uhud who tasted defeat out of their close desires to worldly possessions.
We should remember this, those archers had lost the battle at the moment when they abandoned their spots to reach first to the loot, on top of that there was a direct order from Rasulallah that they shouldn’t leave their spots even they see vultures circling around the loot. In my opinion, that day even the battle ended with victory, they would still be among the losts. Because a person who lost his internal conflicts with his desires and ego, cannot feel the victory in any external battle. But if a person wins against his desires, if he can control himself and defend his values, then even a lost battle don’t be too important because it cannot make him among the losers.
181-) Lekad semiAllahu kavlelleziyne kalu innAllahe fakiyrun ve nahnu agniya’* senektubu ma kalu ve katlehumul Enbiyae Bi gayri Hakkin ve nekulu zuku azabel hariyk;
Indeed, Allah has perceived their word, “Certainly Allah is poor; we are wealthy.” We will record their words and their killings of the Nabis against the will of the Truth and tell them, “Taste the burning suffering!” (A.Hulusi)
Allah hath heard the taunt of those who say: “Truly, Allah is indigent and we are rich!”- We shall certainly record their word and (their act) of slaying the prophets in defiance of right, and We shall say: “Taste ye the penalty of the Scorching Fire!” (A.Yusuf Ali)
Lekad semiAllahu kavlelleziyne kalu innAllahe fakiyrun ve nahnu agniya’ Allah has heard the taunt of those who say: “Truly, Allah is poor and we are rich!” Yes, there are some taunts in Qur’an informs us about the ones Allah find offensive. They can be called el fazli kufur. Blasphemous taunts. This is one of those taunts that Allah finds offensive. According to reliable hadith sources, this taunt was used by Madina Jews when the 245th verse of Al-Baqarah had been sent.
Menzelleziy yukridullahe kardan hasenen feyudaifehu lehu ad’afen kesiyreten Who can give loan to Allah; which Allah will give back with multiplying? When this verse 245th of Baqarah had been sent, some rich Jew used this taunt. “Look, look. Allah is poor and he needs our possessions, Allah wants loan from us, he is poor and we are rich.”
So this verse, using that verse and the taunt mentioned as a starting point to show us what type of moral weakness a man can have in situations like this. Like we mentioned in our previous verses translation, if a mans posture, stand is corrupted and become weak to world, to materials; if a man become too concered with possessions, positions and wealth, after a while his connections with Allah is blocked and he becomes a slave of the world. That’s why he starts to think that he is the real owner of the possessions he lived with and tries to withhold them from Allah. He begins the feel envy of the things he is entrusted with from Allah, the being who is the real owner and entruster of all things.
There’s a famous saying in our country. A father left a garden to his son, son begrudged a bunch of grapes to his father. The result is more dire than that sometimes. If a persons stance in front of earthly possessions takes a turn to a loot mentality, then that things turn the world to hell and that wealth becomes fire for that person. At this point the concept of becoming jewminded as I call it comes to front stage. These verses are about warning this community about that concept. I Muhammad’s community, don’t be like Moses community and become Jewminded or in other words, don’t be earthlings.
senektubu ma kalu ve katlehumul Enbiyae Bi gayri Hakkin We will record their words and their killings of the prophets against the will of the Truth. Another interesting point. Qur’an puts these sins aside to Jews slaughtering their prophets. In Allah’s presense, such arrogance is equal to killing a prophet. That’s why these two came together in a sentence. Moving on.
ve nekulu zuku azabel hariyk; And tell them; “Taste the burning suffering!”
182-) Zalike Bima kaddemet eydiykum ve ennAllahe leyse Bi zallamin lil abiyd;
This is the consequence of what you did with your own hands. Allah does not unjustly punish His servants by manifesting on them what they did not deserve! (A.Hulusi)
“This is because of the (unrighteous deeds) which your hands sent on before ye: For Allah never do injustice to His servants.” (A.Yusuf Ali)
Zalike Bima kaddemet eydiykum This is the consequence of what you did with your own hands. ve ennAllahe leyse Bi zallamin lil abiyd; For Allah never do injustice to His servants.
183-) Elleziyne kalu innAllahe ahide ileyna ella nu’mine liRasulin hatta ye’tiyena Bi kurbanin te’kuluhun nar* kul kad caekum Rusulun min kabliy Bil beyyinati ve Bil’leziy kultum felime kateltumuhum in kuntum sadikiyn;
They (the Jews) had said, “Allah commanded us not to believe in any Rasul until he brings forth a sacrifice that fire will consume.” Say, “Rasuls had come before me and they brought for you clear proofs and the things you want. If you are true to your word, why did you kill them?” (A.Hulusi)
They (also) said: “Allah took our promise not to believe in a messenger unless he showed us a sacrifice consumed by Fire (from heaven).” Say: “There came to you messengers before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?” (A.Yusuf Ali)
Elleziyne kalu innAllahe ahide ileyna ella nu’mine liRasulin hatta ye’tiyena Bi kurbanin te’kuluhun nar They had also said, “Allah commanded us not to believe in any Rasul until he brings forth a sacrifice that fire will consume.” Who were they? Again the Madina Jews. The first targets of this verse were Madina Jews.
They were giving their reasons for not showing faith to Rasulallah. In fact burned sacrifice is one of the fundamental sacred rituals in Mosevianism. Until the demolition of the second temple, this was how faithfuls of Moses showing their faiths and respects to Allah, by giving sacrifice like that.
We have also seen examples in Tora. First kings in Tora, the elders of Jews were giving us the same reason to the prophet Elijah. I think it’s better be said the elders of the sons of Israel who became Jewminded. It was said; “Bring us a miracle so we believe you. Present a sacrifice to Allah, then a fire comes and consumes it, so we can believe you are really a prophet.
What they asked for came to life, according to the Tora. But they tried to stone the prophet Elijah to death anyway. According to the facts from Tora, prophet Elijah had saved his life by running away. And this verse, interesting enough said that Jews weren’t sincere when they were asking Rasulallah with reasons like that and Qur’an caught them redhanded. Reminding them their past.
Kul Answer them. kad caekum Rusulun min kabliy there were many prophet had sent to you before me. Bil beyyinati ve Bil’leziy kultum they were given the open documents of truth and they even do what you ask him for. See, Qur’an gives us the similar or maybe the same incident which we can also see in Tora. You are not honest.
This is the sign of becoming jewminded. Trying to avoid the truth. Creating excuses. People who became jewminded are always bring excuses in matters of good deeds, faith, obedience to Allah and worshippings. A logic with excuses is a logic that becomes Jewminded. That’s why they don’t admint their flaws. An owner of a jewminded logic cannot admit his faults and covers him with excuses. In this sense first being who became Jewminded is Satan.
Remember both Adam and satan had commited a crime. The difference between Adam and satan. It wasn’t about the origin of crime. The difference was the aftermath; admitting the crime and asking for forgiveness. But satan had defended his crime, Adam however had admitted it. So it was his admittance which makes Adam, Adam and his defiance to his sins which turns that being into satan. In here, the logic like that is a demonic logic too. A logic that defends the faults. That’s why it’s very curious.
felime kateltumuhum in kuntum sadikiyn; “So if you reallt are honest, then why did you kill them?” asks Qur’an. Allah had sent you prophets before, right? We know well about two of them, two of the slayed prophets. Zachariah and John. It’s a strong possibility that these two were father and son. Both of them had given their lives under Jews stones, Jews swords and Jews tyrany. One of them, the prophet Zachariah was splitted to half like a ram and the other, the prophet John; his head was cut and presented to the Roman governor on a golden plate.
When we remember these two examples, we may also understand what Allah’s wills to happen.
You may say, what is the significance for us about this willing, since the last prophet had arrived and he hasn’t been among the living. Then what is the lesson this verse should give to us? It’s not about the lives of prophets anymore, it’s about the legacy of a prophet. Destroying a prophets legacy is like killing him. Destroying the signs, the path and the teachings of a prophet. For some other perspectives, being unable to pay our moral debts s much worse than slaughtering a prophet.
An attack targeting a prophets body is limited with just his body. He may perish but his message endures. But an attack to a prophets message leaves worse marks than an attack to his body. That’s why we should seperate these two.
1-Attacks targeting their beings, their bodies and lives.
2-Attacks to their messages that left behind, their legacies
I believe a second type attack is far dangerous and worse than the first type considering the after effects.
That’s what it said. I remember Jesus had called Jarusalem in Matta Bible. “Jarusalem, O prophet killer Jarusalem.” A similar call exists from prophet John. I believe it was in a letter to Kointos, a reference of Paul too. Saying “O Jews, didn’t you kill your own prophets.” Accusing them with these words. Even the existing Bible today documents the treachery of sons of Israel who became Jewminded to their prophets legacies.
184-) Fein kezzebuke fekad kuzzibe Rusulun min kablike cau Bil beyyinati vezZuburi vel Kitabil muniyr;
As they denied you, they have also denied the Rasuls that have come before you with clear proofs, divine and enlightening knowledge. (A.Hulusi)
Then if they reject thee, so were rejected messengers before thee, who came with Clear Signs, The Scriptures, and the Book of Enlightenment. (A.Yusuf Ali)
Fein kezzebuke fekad kuzzibe Rusulun min kablike Our Rabb tries to ease Rasulallah’s mind and says. “As they denied you, they have also denied the prophets before you. They also accuse them of being liars.”
cau Bil beyyinati vezZuburi vel Kitabil muniyr; They had also come with clear proofs, divine and enlightening knowledge. This is the consolation of our Rabb for Rasulallah. As in this doesn’t happen just to you. You are not the first prophet who is stoned. Not the first one insulted. There were many who brought what you bring today and many had met a heavier treatment than you get today.
Qur’an expresses that the tradition of prophethood is a painful one indeed. The message here is this, people who fight for great causes should be ready to endure great pains, great agonies and must be ready to pay great prices. That’s why our Rabb had tried to comfort beloved Rasulallah by reminding him about the past prophethood tradition.
185-) Kullu nefsin zaikatul mevt* ve innema tuveffevne ucurekum yevmel kiyameti, femen zuhziha anin nari ve udhilel cennete fekad faz* ve mel hayatud dunya illa metaul gurur;
Every individual consciousness will taste death (life without a biological body will continue eternally). You will be rewarded in full for your deeds in the period of Doomsday (the period following your biological bodily life). Whoever is saved from burning (suffering) and put into (the state of) Paradise, he has indeed been liberated. The worldly life is nothing but a delusive pleasure (resulting in remorse). (A.Hulusi)
Every soul shall have the taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have succeeded: For the life of this world is but goods and chattels of deception. (A.Yusuf Ali)
Kullu nefsin zaikatul mevt Every soul shall have the taste of death. This phrase can be translated with another meaning. zaika is used. It comes as a name not as a verb. It can be said “Seyazugul mevt” but it is used as zaikatul mevt.
When a name comes as a verb, it points to a continuum in time and space. And when it does the sentence almost shows us a job, a habit, an occupation. Every lifes occupation is death. Every ego, every person, every life dies. Dying is an occupation. As in another translation, every being dies constantly and by following resurrects constantly.
When a person looks at his body, he can see this truth. Thousands of cells die in an instant and new cells are regenerated with that instant. In every breath, a person tastes death and resurrection at the same time. Every breath given is a death and every breath taken is a life. Every night is a death and every morning is resurrection. That’s why Qur’an says, yeteveffakum Bil leyli… (Enam/60) kills you every night (showing sleep as death) So we can make our translation as Kullu nefsin zaikatul mevt every soul shall taste life and death constantly.
ve innema tuveffevne ucurekum yevmel kiyameti and you will be rewarded in full for your deeds in Judgemend Day.
femen zuhziha anin nari ve udhilel cennete fekad faz whoever saves himself from fire and manages to reach heaven, he becomes liberated. He reaches true happiness and joy.
ve mel hayatud dunya illa metaul gurur; The worldly life is nothing but a delusive pleasure.
This verse actually doesn’t need any translations. It reaches the deepest parts in our hearts. It addresses the immortal side of a person and reminds him about an eternal fact. O human, ala kulli hal, you will die. You, who tries to avoid death; you who tries to forget the truth even he witnesses it all the time. Remember, the first and biggest truth of life is death Because being born is the greatest proof of death. That’s why you will die.
O modern person; by moving the cemeteries out of city bounds, you think you may cast death out of life? As you know pre-modern times Islamic architecture builds mausoleums in the middle of cities.When people were opening their curtains in the mornings, their deads, their pasts were the first ones to greet them. They were seeing their ancestors. They were talking with headstones and carry their deads in their hearts.
That’s why they had lived like they were dying and died like they were living. They were scaring death, not scared by it.
As a result they never forgot that they would taste death one day. They were in peace with that fact, and with both death and life. Modern person however have problem with life so naturally he create his own problems against death too.
Modern person, because his obsessive and fightful nature against the truth, against reality, it’s only normal that one point he would created a stance against death, most flashy aspect of reality. That’s why he tried to cast death out of his life. When he realized he was unable to, then he threw himself to earthly pleasures to forgot this fact. Unfortunately, he became dead when he was already among the living. He lived like he wasn’t and became so dead, even death couldn’t find the difference. That’s how a modern person has become. To talk about death, we should talk about life first. Living deads. Or in other words standing deads, crawling deads, it’s not possible to talk life for them.
[Additional Info: The detailed explanation about the truth of death Ankebut/57 or http://www.ahmedhulusi.org/yazi/olum-nedir-olumun-icyuzu.htm.]
186-) Le tublevunne fiy emvalikum ve enfusikum ve letesmeunne minelleziyne utul Kitabe min kablikum ve minelleziyne eshreku ezen kesiyra* ve in tasbiru ve tetteku fe inne zalike min azmil umur;
You will surely be tested by your possessions and yourselves (egos). You will be abused by those to whom the knowledge of reality was given before you and the dualists. But if you endure and protect yourselves, (know that) this can only be achieved with determination. (A.Hulusi)
Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly hear much that will grieve you, from those who received the Book before you and from those who worship partners besides Allah. But if ye persevere patiently, and guard against evil,-then that will be of great resolution. (A.Yusuf Ali)
Le tublevunne fiy emvalikum ve enfusikum Surely you will be tested by your possessions and egos.
After a verse reminding us the fact of death, this one puts lives and possessions beside it.
Remember, fellows of Qur’an; the first verse we studied today was about possessions either. Qur’an was making a preparation. It was preparing us. It reminded us that wealth and life are two facts that have been entrusted to us. That’s why these two come together now since they both are tools of tests for us.
Le tublevunne fiy emvalikum ve enfusikum Surely you will be tested by your possessions and egos.
ve letesmeunne minelleziyne utul Kitabe min kablikum ve minelleziyne eshreku ezen kesiyra You will be abused by those to whom the knowledge of reality was given before you and the dualists. This is stunning.
ve in tasbiru ve tetteku fe inne zalike min azmil umur; but if you resist. I translated tasbiru as showing resistance. Patience is resistance according to Qur’an. Patience is resistance against sins. Resistance against tempting desires. Resistance against instincts. Resistance against satan and evil. Resistance against hardship. Resistance against tyrany. Resistance against the price that you pay when you stick your neck out and defend yourselves. That’s why I translated this part as resistance. If you resist and defend yourselves with the responsibility consciousness, then know well that will be of great resolution.
This verse makes a sharp reference to moral values indeed. It says that moral values should be protected not only normal and peaceful times but hard times as well.
It says, O true believers. You shouldn’t only act morally when the times are peaceful, you shouldn’t only act with your ethics when everthing goes normal. You should also act with your moral when extraordinary times are at hand, when your enemy is in front of you, when you are angry and hurt. Even your enemy talk badly to you with mouthful of ugly words, you shouldn’t abandon your ethics. Act morally, approach morally, don’t give in to your emotions. That message shows us that moral codes should be protected at all costs and in every situation. And patience is pulled forward. It reminds us that patience is resisting over ethic values and moral behaviours.
187-) Ve iz ehazAllahu miysakalleziyne utul Kitabe letubeyyinunnehu lin Nasi ve la tektumunehu, fe nebezuhu verae zuhurihim veshterav Bihi semenen kaliyla* fe bi’se ma yeshterun;
And recall when Allah had taken a covenant from those to whom the knowledge of reality was given, “You must make it clear to the people and not hide it from them.” But they left their covenant behind and exchanged it for a small price. How wretched an exchange! (A.Hulusi)
And remember Allah took a Covenant from the People of the Book, to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made! (A.Yusuf Ali)
Ve iz ehazAllahu miysakalleziyne utul Kitabe letubeyyinunnehu lin Nasi ve la tektumunehu And recall when Allah had taken a promise from those to whom the knowledge of reality was given, “You must make it clear to the people and not hide it from them.” fe nebezuhu verae zuhurihim But they left their promise behind.
This is not a fable of the past, dear Qur’an fellows. This is a warning. A mistake that we may fall in any minute. A potential mistake, a possible sin that we may fall into. We have been warned about revelations and not to act like those people who were given the truth and ignore it.
fe nebezuhu verae zuhurihim But they ignore it. veshterav Bihi semenen kaliyla and they did something worse. They purchased with it some miserable gain.
Yes they purchased the celestial revelations for some miserable gain. If it’s all right to say; they threw away their eternal lives to take the earth. They sold the soul to take body. They sold the faith to take denial. They sold the blessing to take the wrath. They sold the valuable to get the worthless.
fe bi’se ma yeşterun; What a poor exchange that was.
Yes, dear friends. you may ask what is the truth they is expressed in this verse, what was the think the were told they shouldn’t keep secret but they had it anyway. Two things come to mind;
1-The truth about Rasulallah’s arrival which they had been told. There were many signs about it given to them. According to some reliable news came to us, there were Jews warning their friends and relatives about a prophets arrival before Rasulallah was born.
Some similar examples may be see in many source originated books. Moreover there are also some indications in their own books about this fact. I mentioned some of them in our previous lessons. That’s why I’m not going into details. But the first celestial truth they were told not to conceal is about the arrival of Rasulallah. This is the first possibility.
Second possibility is a reference for the 183rd and 184th verse we studied at the beginning of this lesson, I think. Second truth is the revelations Allah had sent to Moses. They, sons of Israel who became Jewminded, had concealed the celestial message given to prophet Moses even corrupted it. They didn’t announce it. And by doing that they caused celestial message to wither and become corrpted. This things they shouldn’t be concealed in this verse might be the reference about this two truths.
188-) La tahsebennelleziyne yefrehune Bi ma etev ve yuhibbune en yuhmedu Bi ma lem yef’alu fela tahsebennehum Bi mefazetin minel azabi, ve lehum azabun eliym;
Do not think highly of those who pride themselves with what they have done and love to be praised for what they haven’t done! And do not think they will escape the suffering! Severe suffering awaits them. (A.Hulusi)
Think not that those who exult in what they have brought about, and love to be praised for what they have not done,- think not that they can escape the penalty. For them is a penalty grievous indeed. (A.Yusuf Ali)
La tahsebennelleziyne yefrehune Bi ma etev Do not think highly of those who pride themselves with what they have done ve yuhibbune en yuhmedu Bi ma lem yef’alu and love to be praised for what they haven’t done! fela tahsebennehum And do not think Bi mefazetin minel azabi they will escape the suffering!
Who are those who won’t escape torment?
1-People who brag about what they have done. As in people who brag about their evil deeds and slyness. They conceal the celestial revelations and truth and they brag about their accomplishments. This is an evil pride, a satanic act. Bragging about sin. A jewish pride.
2-They love to be praised with what they haven’t done, this is worse. But also a mistake which most of us fall into occasionally right? Love to be praised with what we haven’t done. That’s why when Caliph Ali was telling us about moral with details, he said this;
-If Rasulallah was praised about some good deed he had done, he accepted it. But if he was praised about a deed he hadn’t done, he rejected it.
This is important. Rasulallah couldn’t accept a praise is that person didn’t see that deed in him. Even it was a good one. That persons talk is true, I mean you cannot be a liar when praising Rasulallah. But that person hadn’t seen that good action he spoke of, he was praising a deed he hadn’t seen. That’s why this is a moral weakness. So maybe he may praise an evil person somewhere or talk badly about a good person. Because his weakness is assumption. That’s why this phrase comes up ve yuhibbune en yuhmedu Bi ma lem yef’alu people who like to be praised about what they haven’t done.
A sign of becoming jewminded and Qur’an shows us en end like this for those.
ve lehum azabun eliym; For them waiting a severe suffering indeed.
189-) Ve Lillahi mulkus Semavati vel Ard* vAllahu ala kulli shey’in Kadiyr;
To Allah belongs the kingdom of the heavens and the earth (for every “thing” or “thingness” in this scope is formed with the forces and meanings pertaining to His Names). Allah is Qadir over all things. (A.Hulusi)
To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things. (A.Yusuf Ali)
Ve Lillahi mulkus Semavati vel Ard After been warned about all moral codes details, we come to this general sentence that we can see in many milestone verses in Qur’an telling us Allah’s greatness and holyness.
Ve Lillahi mulkus Semavati vel Ard To Allah belongs the kingdom of the heavens and the earth.
Ve Lillahi mulkus Semavati vel Ard First vav has the meaning of “both” and the second one has the meaning of “and”. So I believe the accurate translation for this sentence comes with the meaning of Allah has the dominion of both the heavens and the earth.
Why? Because it is an answer to those who objects Allah with denial. This objection is this. Whenever society has riotted Allah and some social dissolutions and corruptions became part of daily life, the background always show us this feeling.
“The earth belongs to us. Allah doesn’t interfere earth and our behaviours. We design our lives. We plan our lives. Nothing beside us can get in our lives. Nothing can interfere us.” A broken minded, secular thinking.
This secular thinking in people and in society develops all riots, denials and sins on earth. That’s why this sentence comes in many verses. Allah has not only the dominion of heavens but on earth too. There are many warning signs which indicates that Allah is the creator and sovereign of earth.
vAllahu ala kulli shey’in Kadiyr; and Allah! Of course this warning must end with a sentence like this. And Allah has power over all things. As in Allah has not only the power of ruling the heavens but Allah also has the power to rule the earth. Allah not only has the power to interfere where you cannot reach, but Allah also has the power to interfere where you may reach and rule. Allah is there, Allah is everywhere and Allah has the power over all things.
190-) Inne fiy halkis Semavati vel Ardi vahtilafil leyli ven nehari leayatin li ulil elbab;
Indeed, there are signs in the creation of the heavens (from the perceivable realms to the quantal dimension) and the earth (all realms that are perceived as matter), and the transformation of the night and the day (why and how the night and day is formed and their periods, etc.) for those who have reached the essence of reality (ulul albab). (A.Hulusi)
Behold! In the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,- (A.Yusuf Ali)
Inne fiy halkis Semavati vel Ardi Behold! In the creation of the heavens and the earth, vahtilafil leyli ven Nehar and the alternation of night and day, leayatin li ulil elbab; there are indeed Signs for men of understanding.
Yes, these signs take notices to the universe. Remember, these verses that we read are translation for another verse. Right now, we are translating a verse that translates another verse. The text is a translator by itself. Translator of eternal truth. And this text points us to other verses. One of them is ayat-i hadisat. Events… Events of the lived past, living present. All of them are messages. They are celestial messages. Qur’an wants us to find them and read them. That’s the reason of taking the attentions to events. One third of Qur’an is historical events.
Secondly, it wants us to pay attention to humans, ourselves Ve fiyl Ardi ayatun lilmukiniyn; Ve fiy enfusikum (Zariyat/20-21)
In your own beings, your own egos, there are verses of Allah. efela tubsirun; Won’t you get smarter, won’t you still read those verses. Says Qur’an. And thirdly the verse described here is ayat-i kainat. Basically everything. From particul to sphere, from small to big, from microcosmos to macrocosmos. From sub-atomic particuls and spins to galaxies, universe and even the farm of universes. Everyhing is a verse of Allah that waiting to be read. A document, a message.
Verse is a reference to eternal and absolute truth and a message to humanity about this eternal and absolute truth.
Of course a verse like this, inviting the men of understanding to look at the skies, inviting them to look around, inviting them to deep thinking, inviting them to read the truth on events, materials, people; surely invites us to ourselves too. Moving on.
191-) Elleziyne yezkurunAllahe kiyamen ve ku’uden ve ala cunubihim ve yetefekkerune fiy halkis Semavati vel Ard* Rabbena ma halakte haza batila* subhaneKE fekina azaben nar;
They (those who have attained the essence of the reality) remember Allah while standing or sitting or (lying) on their sides and they contemplate the creation of the heavens and the earth (depending on the day, the universe and its depths, or in terms of the brain, the place of the body and its attributes) and say, “Our Rabb, You have not created these things for nothing! You are Subhan (free from creating meaningless things; you are in a state of creating anew at every instant)! Protect us from burning (remorse for not being able to duly evaluate your manifestations).” (A.Hulusi)
Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): “Our Lord! Not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the Chastisement of the Fire.” (A.Yusuf Ali)
Elleziyne yezkurunAllahe kiyamen Those are the men when standing ve ku’uden sitting ve ala cunubihim and laying down to sleep, they remember Allah ve yetefekkerune fiy halkis Semavati vel Ard and they contemplate the creation of the heavens and the earth.
First of all, verse is talking about zhikr. In my language, zhikr also means concern. Concern of Allah. Zhikr of Allah means concerning Allah. As in “Everyones concern is different, everyone has different problems. My concern, my treatment, my cure is Allah.” This is the reason of zhikr.
Of course zhikr is a remembering act. And with both root meaning and ethymological connections, it has a meaning of remembering. Only a forgotten thing can be remembered. Actually in this sense, zhikr is a persons looking for his own essense. Zhikr is a persons remembering his soul. Remembering the paradise which he was banished. Zhikr is, becoming Adam and remembering the heaven that he was cast out. So with all that, zhikr is for a person remembering his Rabb who blessinged him with a soul. Zhikr is making constant connection with love. That’s why we call it zhikr state.
And the second part of verse advises us deep thinking. They are, people who are praised in this verse always making deep thinking about earths creation, ve yetefekkerune fiy halkis Semavati vel Ard creation of heavens and earth, they think about and will continue to do so.
Tefekkur, deep thinking is a thinking process, I mentioned it in a verse we translated a while ago. It has three things combined within.
Tezekkur, zhikr, thinking the reasons and principles. Thinking about the past, history. Thinking about the reason. Asking the question of why. Yes, this is zhikr.
Carrying a principle, reason by thinking about the past and moving the experience to the future to build a better one, by making behaviour calculations. And this is tedebbur. It means making precautions.
Binding tefekkür and tedebbur together, making a connection between past and the future. This is taakkul. That word has also the meaning of binding. Making taakkul, binding past and future. Carrying an experience of the past to establish a precaution for the future. You can make this connections with taakkul.
That’s why we call these three process tefekkür. Making these three process together and with Rasulallah’s words, “Two hours of pure tefekkur has the value of 60 years of additional worshipping.” This is the expression of Rasulallah. I think we couldn’t described this better ourselves.
You did tefekkur, you did taakkul, tezekkür ad tedebbur. You looked at heavens and earth, you looked at yourselves, you look at events, and in the end you figured what? Whay should you understand? What is the reason of this call of Allah?
You remembered your place, your incapabilities. You figured out how small you are. Becaue you figured our how big Allah is. And at the same time, you understand your position, how you are valuable among the material. Your place, your elevated state against materials and your small position comparing to Allah. When a person realized this, what for of thinking he gets into? What form of behaviours you gains when you realize your limitations and Allah’s infinity?
In one word, you enters a state of “PRAYING”. Because there’s nothing else you can do. Only one think remains when you realize what you truly are. Crying to your Rabb. This is the first and only think for a sanem an who knows his place.
And Qur’an advises us to do this now. Rabbena O our Rabb, ma halakte haza batila You have not created these things for nothing! subhaneKE fekina azaben nar; You are Subhan, unique in greatness, protect us from the suffering of fire.
192-) Rabbena inneKE men tudhilinnare fekad ahzeytehu, ve ma lizzalimiyne min ensar;
“Our Rabb, whoever You admit into fire, You have abased. No one can help (save) those who do wrong to themselves!” (A.Hulusi)
“Our Lord! any whom Thou dost admit to the Fire, truly Thou coverest with shame, and never will wrong-doers find any helpers! (A.Yusuf Ali)
Rabbena Our Rabb. inneKE men tudhilinnare fekad ahzeytehu whoever You admit into fire, surely you abased him. ve ma lizzalimiyne min ensar and wrong-doers will never find and helpers.
193-) Rabbena innena semi’na munadiyen yunadiy lil iymani en aminu Bi Rabbikum fe amenna* Rabbena fagfir lena zunubena ve keffir ‘anna seyyiatina ve teveffena ma’al’ ebrar;
“Our Rabb, we have indeed heard the one who said, ‘Believe in your Rabb who has formed your essence with His Names’ and we have believed him instantly. Our Rabb, forgive us our faults, erase our mistakes, let us come to You with Your servants who have united with You.” (A.Hulusi)
“Our Lord! we have heard the call of one calling (us) to Faith, ‘Believe ye in the Lord,’ and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous. (A.Yusuf Ali)
Rabbena Our Rabb. innena semi’na munadiyen yunadiy lil iymani en aminu Bi Rabbikum fe amenna We have heard the call of one calling us to Faith, “Believe in your Rabb.” and we have believed him instantly. Rabbena Our Rabb. fagfir lena zunubena Forgive us our sins, ve keffir ‘anna seyyiatina cover our mistakes ve teveffena ma’al’ ebrar and take our souls in the company of the righteous.
194-) Rabbena ve atina ma veadtena ala RusuliKE ve la tuhzina yevmel kiyameti, inneKE la tuhliful miy’ad;
“Our Rabb, give us what You have pledged to Your Rasuls and do not humiliate us during the Doomsday period. Certainly, You never fail to fulfill Your oath.” (A.Hulusi)
“Our Lord! Grant us what Thou didst promise unto us through Thine messengers, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise.” (A.Yusuf Ali)
Rabbena Our Rabb. ve atina ma veadtena ala RusuliKE Grant us what you have pledged to your Rasuls. ve la tuhzina yevmel kiyameti, and save us from shame on the Day of Judgment inneKE la tuhliful miy’ad Certainly, you never fail to fulfill your promise.
Yes, a person who do tefekkur, tezekkür, tedebbur and taakkul; person who ask the origin and reason of life, ask his purpose an position in life; person who ask, “Why am I here, where did I come from, what is my purpose?” A person who do that surely find his role in this celestial scenario. And when he does, he finally knows his place. A person who knows his place, his position embraces the real freedom and security. Because after that, he will never be a slave for anyone or anything. Because knowing yourself comes with knowing your greatness over mere materials.
Also knowing your smallness in front of Allah. When you do know this, know yourself, you finally begin to realize your Rabb. Your limitations will make you realize Allah’s infinity and you will take the position of praying. You will say, “Rabbena.” “My Rabb” You will find shelter and security in your Rabb and from that point you won’t need any other security that this.
Only then you will find freedom, only then you will break your shackles.
And only then you will be in all meaning, a human. If you manage to do this, if you can keep your relation with Allah warm, if your hearts frequency is tuned to Rabb directly, if you can take the revelations as an incoming message to your heart and deliver your prays and worshippings as an outgoing message to your Rabb; if you can send your message as “Delivered.”, you will be welcomed with this good news.
195-) Festecabe lehum Rabbuhum enniy la udiy’u amele amilin minkum min zekerin ev unsa* ba’dukum min ba’d* felleziyne haceru ve uhricu min diyarihim ve uzu fiy sebiyliy ve katelu ve kutilu leukeffirenne anhum seyyiatihim ve leudhilennehum cennatin tecriy min tahtihel enhar* sevaben min indillah* vAllahu ındeHU husnus sevab;
Their Rabb responded to their prayer, “Never will I allow your deeds to be unrewarded, whether man or woman. You are all from each other (you have been created with the same qualities and hence bound by the same system). As for those who have migrated, expelled from their homes, abused, fought, and killed in My cause, surely I will erase their faults. I will certainly admit them to Paradises underneath which rivers flow (the state where one can achieve all his desires with a variety of knowledge that flows to his consciousness) as a reward from Allah. The best of rewards are from Allah.” (A.Hulusi)
And their Lord hath accepted of them, and answered them: “Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from Allah, and from Allah is the best of rewards.” (A.Yusuf Ali)
Festecabe lehum Rabbuhum Their Rabb responded to their prayer. Yes, when you pray from the depths of your heart. “O Rabb.” Surely your Rabb answers this pray
enniy la udiy’u amele amilin minkum min zekerin ev unsa Never will I allow your deeds to be unrewarded, whether man or woman.
A guarantee like this is given first. A worthy one that can only be given by Allah. He who works, who struggles; his deeds won’t go unrewarded. The value of struggle and work is shown here. The sacred nature of working. The differences between people who show effort and who don’t; who work and who don’t; these things are brought to the stage here. And it is understood that from the perspective of Allah, human is about his efforts, he is worthy of his efforts, we can see this message with subtext.
ba’dukum min ba’d you are all equal to one another.
I tries to make a close translation but if you want to translate this one word at a time literally, it can be said, you are all from each other. Though I want to go with my translation. As in all of you are equal in front of Allah. You should also remember this meaning since many verses we studied and many will come has this meaning. Some of the verses in Baqarah chapter has indications that everyone will be held responsible for what they had done without making any exception. Also when this happens always for the same features.
That’s why when saying, whether they are man or woman, this verse gives us indications that gender is not a value on its own. There might by some historical background to this notion. When we talk about the reason of arrival for this verse, some women, maybe Rasulallah’s or any other believers wives might have questions about this situation sine some specific worshippings are made differently by men and women. Also jihad has differences for both genders and this differentiation might cause some questions about whether those can be reflected to aftherlife differently. At this point the answer is given. As in if a person makes his deeds, surely he or she will be hold responsible for his/her actions.
felleziyne haceru ve uhricu min diyarihim Those who have left their homes, or been driven out therefrom because of the existing evil.
Emigrant, dear friends; not only the name of a person who is forced to leave his home. He who immigrate from his egos tempting feelings, satans chaos and desires temptations, from all kind of evil and sin and riots to beauty, to good deeds; he is also a spiritual emigrant.
That’s why in this sense, he who makes his immigrantion from evil ve uhricu min diyarihim who are forced out from his lands ve uzu fiy sebiyliy who suffer in the name of Allah, who endure pain and agony on the way of Allah ve katelu ve kutilu who are slained and killed on this way.
leukeffirenne anhum seyyiatihim So I will cover the sins of those people we counted. This is a great news indeed. The message hasn’t said they shouldn’t commit sins. I will cover their sins with their good deeds. Their sins will be gone, wiped away. Just like a bad memory in life, they will be erased. Seperated and wiped clean.
It’s like remodelling. Yes, this is the great news of Allah. And to achieve that, the first condition of it is to pay a price in the way of Allah. People who suffer the loss of their home, who are tortured and suffered any form of agony; all in all people who pay a price in the way of Allah. This verse is a herald to them. What about the other group? They are not in the content of this verse of course.
The target group of this verse are not about people who claim of having faith but have no proof. Isn’t that right? Telling something like I’m a barber, blacksmith, tailor; all have a claim-proof balance. People may easily ask for proof. So saying something like I’m a muslim is a much serious claim so why shouldn’t it be asked for proof for that?
There’s a huge proving ground of claiming to be a muslim. The first question asked for a person with this claim is this. “Are you serious?” Yes, this should be asked because many of us don’t be honest in our claims about our identities and personalities. That’s why this should be the first question; “Are you serious?” This has also the meaning of “Are you taking serious of yourself?” How serious are you? Because if you are serious about yourself than you are serious about your faith and religion too.
People who cannot be serious about themselves cannot be serious and honest about the values of faith. And naturally people who cannot be serious about their faith, cannot be taken seriously be others too. Because why would you? Why would you take them on account if they cannot even be honest about their faiths? And if other people cannot find hind him honest, then why would Allah take them seriously?
At this point this verse is a sign about whom Allah should and will take seriously. Moving on.
leukeffirenne anhum seyyiatihim I shall cover their sins for sure. ve leudhilennehum cennatin tecriy min tahtihel enhar* sevaben min indillah and admit them into Paradise with rivers flowing beneath as a reward from Allah.
vAllahu indeHU husnus sevab; The best of rewards are from Allah.
Pay attention, the phrase sevaben min indillah here. As a reward from Allah. The meaning of it is this. I will give them paradise. But don’t you think that paradise is the price of their deeds. No. Because if you get the price of exactly what you had done as good deeds, you cannot even get an acre of earth from a beautiful spot, let alone the paradise. Then this is it. sevaben min indillah As a reward. Because Allah is the giver of this reward and if mere human does what a mere human can, then Allah knows and does the greatest and the best.
vAllahu indeHU husnus sevab Because the best of rewards are from Allah.
196-) La yegurrenneke tekallubulleziyne keferu fiyl bilad;
Do not let the comfortable life (based on worldly – bodily pleasures) of the deniers fool you… (A.Hulusi)
Let not the strutting about of the unbelievers through the land deceive thee: (A.Yusuf Ali)
La yegurrenneke tekallubulleziyne keferu fiyl bilad; Do not let the comfortable life of the deniers fool you…
197-) Metaun kaliylun summe me’vahum cehennem* ve bi’sel mihad;
It is a temporary pleasure and satisfaction! In the end their abode will be hell (a place of suffering and burning in deep remorse of not having done the necessary practices). How wretched a state and condition of life that is! (A.Hulusi)
Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (to lie on)! (A.Yusuf Ali)
Metaun kaliylun It is a temporary pleasure. All these earthly pleasures, all things you see and envy, they are just temporary pleasures.
Several verses like this, it may seem like belittling the earthly possessions. But it’s not, it doesn’t say that we shouldn’t have them at all. No, instead they are given their deserved place. They were already small, there’s no need the belittling them any further. Because these verses compare afterlife with earth. It’s a direct ratio. When you see that comparison, we may easily see that earthly pleasures are indeed temporary, tempting even. So the real deal is not pulling yourselves from all earthly pleasures in order to wait for afterlife. No, it’s not about that. The real deal is not being satisfied with temporary when you see that eternal is right in front of you. So satisfaction becomes optional here. If one can be satisfied with earth, then he is satisfied with the smaller pleasures.
Remember, you can fool child minded people with a candy. But if that mind grows into full capacity, surely it won’t go for a small price.
summe me’vahum cehennem Those who trade their afterlife for this earth, giving their eternity for temporary, buy fire ans sell paradise, their final destination is hell. ve bi’sel mihad; How wretched bed it is.
198-) Lakinilleziynettekav Rabbehum lehum cennatun tecriy min tahtihel enharu halidiyne fiyha nuzulen min indillah* ve ma indAllahi hayrun lil ebrar;
As for those who are protected from their Rabb, there are Paradises for them, underneath which rivers flow. They will abide therein eternally with what is revealed to them from Allah (the forces that are revealed through dimensional emergence to their consciousness from the Names of Allah that comprise their essence). The things in the sight of Allah are better for the abrar (those who have reached Allah). (A.Hulusi)
On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from Allah; and that which is from Allah is the best (bliss) for the righteous. (A.Yusuf Ali)
Lakinilleziynettekav Rabbehum As for those who are protected from their Rabb,
lehum cennatun tecriy min tahtihel enhar there are Paradises for them. Yes. lehum cennatun tecriy min tahtihel enhar Paradises that runs rivers within are all for them.
halidiyne fiyha nuzulen min indillah therein are they to dwell forever as a gift from Allah. Permanent. nuzulen min indillah as a gift from Allah.
Nuzul, Inzal, tenzil all from the same root. It’s the same word to describe the arrival of Qur’an. Inzal comes from the verb of enzele. Also comes from the same origin. Why? Because Qur’an is a gift from Allah also. The feast given to guests in a house is called nüzul. An interesting mutuality and similarity.
That’s why the revelations are gifts from Allah to all humanity. People owe gratitude to Allah for blessing us with verses. So naturally those who show treachery instead of gratitude will be punished. You may understand from this how dire consequences of committing treason against verses have.
ve ma indAllahi hayrun lil ebrar; that which is from Allah is the best bliss for the righteous. Of course. Those things from Allah, if a person choose them, it’s from virtue. Because people who have virtue always choose that which is from Allah.
It’s like this. Choosing gold that will be paid later. instead of tin that is paid in advance. This is the trading between afterlife and earth. With a waiting period. People are told, “Wait a little if you want to have the gold.” So some say, “No, I want it now, whatever you will give me, give me now. I want the fastest payment.” So if you want this, then this you shall have. That’s why he who wants to be with Allah, asks for the things that are from Allah. Why? Because he is virtuous. Allah calls people to virtue. If you want that which is from Allah, you shall accept the invitation to virtue. Because only they will have that.
So what’s the lesson here. Those who don’t wish that are from Allah, also don’t want to be among virtuous. They don’t want wisdom. They don’t want the humane and moral values. With this point of view asking for afterlife is the same thing as asking to be humane and morally virtuous.
199-) Ve inne min ehlil Kitabi lemen yu’minu Billahi ve ma unzile ileykum ve ma unzile ileyhim hashiiyne Lillahi, la yeshterune Bi ayatillahi semenen kaliyla* ulaike lehum ecruhum inde Rabbihim* innAllahe seriy’ul hisab;
Certainly, there are some among those to whom the knowledge of reality has been given, who believe in their essence, the Names of Allah, and in what has been revealed to you, and to what has been revealed to them, in a state of awe towards Allah. They do not exchange the reality of Allah’s existence in His signs for a small physical pleasure, which will veil them from this truth! They will have rewards from their Rabb (rewards that manifest from their own composition of Names). Allah settles accounts instantly. (A.Hulusi)
And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them; bowing in humility to Allah: They will not sell the Signs of Allah for a miserable gain! For them is a reward with their Lord, and Allah is swift in account. (A.Yusuf Ali)
Ve inne min ehlil Kitabi Certainly among the People of the Book, lemen yu’minu Billahi those who believe in Allah sincerely ve ma unzile ileykum ve ma unzile ileyhim believe in the revelation to you, and in the revelation to them; hashiiyne Lillahi bowing in humility to Allah.
Yes, as first there are some who believe in Allah with sincere feelings.
Qur’an has a system, my friends. It never wipes an entire group. When handling a specific group, it always seperates the good from the bad. That’s why here Qur’an seperates the goods from the people of the book and calls them as they believe in Allah and have faith in the revelations brought to you and to them. And again hashiiyne Lillahi they fear Allah with respect.
la yeshterune Bi ayatillahi semenen kaliyla Those people they never sell the Signs of Allah for a miserable gain!
Those who possess this feature, people who believe in Allah from their hearts, and show faith to the revelations brought to you and to them, people who fear Allah with respect; they never sell the Signs of Allah for a miserable gain!
This means whoever tries to sell the verses of Allah for a misareable gain doesn’t have this feature. Unless this feature is wiped out from a human being, he cannot commit such a crime. Because if someone tries to do this, to sell them, trade them, become a Bel’am, as a scholar he bows down to other people in higher position asking him for a religious order; saying them, “What do you want? You want this verse as a duty or as vacip?” In other words, if he tries to fabricate forced religious orders for them, then there’s a serious problem in their faiths because they don’t fear Allah, they don’t respect Allah.
ulaike lehum ecruhum inde Rabbihim The people verse mentiones those people who forbids themselves from acting with such misery, their rewards are from their Rabb.
innAllahe seriy’ul hisab; Because Allah is swift in account.
200-) Ya eyyuhelleziyne amenusbiru ve sabiru ve rabitu vettekullahe leallekum tuflihun;
O believers… Endure (the hardships you encounter) and vie in patience with one another, be prepared for and in unity against the enemy and protect yourselves from Allah, so you may attain emancipation. (A.Hulusi)
O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah. that ye may prosper. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu All these verses we have studied today, these last two passages and the ones before them, last saying and the summary of them is in this verse; let’s pay attention.
O believers… In other words, o you who have the claims of being among the faithfuls, if you want to prove your claims, sabiru Endure the hardships you encounter ve sabiru be vigilant and supportive. As in don’t just stand alone and endure, support each others.
ve sabiru This comes as feale format. If a word comes in this format, it always points out another concept with the used word. Sabiru resistance and supportance. Defend each others. Advise resistance. It almost like ve tevasav bil Hakki ve tevasav Bis Sabr; Asr/3 the truth we see in this verse in one saying. Remain vigilant on advising each others Hakk and patience.
If a speech comes to a saying like resistance, if a speech comes to a saying like patience; there should be a thing unpleasant enough to stand up and resist. Isn’t that right? If you don’t pay a price, if you just go to sleep and wake up, you cannot say anything about being patient. No one can say; “I endure the free times, I endure sleep every night.”
Patience, to talk about patience, one should first talk about the price. Only those who pay the price can talk about patience. Especially those who defend the truth. Because defending the truth has a price. They always endure countless troubles. In that moment patience comes to scene. That’s why people who have the claim of being faithul should show resistance to such hardships and they must stand together against those troubles.
ve rabitu and do something else. Stand your ground. Rabitu order. Ribat, the guard spot. Standing as guard, they are all in the same word in Arabic language. What I understand from this expession is this.
Don’t leave the grounds of your hearts.
Don’t leave the grounds of your countries.
Don’t leave the grounds of your minds
Don’t leave the grounds of your lands
Don’t leave the grounds of your houses.
Don’t leave the grounds of the things you gain.
The lands you gain from Satan and his followers in the name of Allah; stand guard on these lands. Guard them.
Be a sleepless guard of your fire tower. Know that if you fall asleep, your entire city will burn to ashes. That’s why don’t give your position as guard. Be on your guard all the time.
Complete your life like this and don’t forget who you are. You are your own lifes guard. Your enemy never sleeps so you should be on your guard too. Your first battleground is your heart. Defend your faiths there. Defend your faith jewel from the infidelic thiefs.
Your second battleground is your homes. Defend your homes, your Dar-ul Islam from enemies that prevent you from getting closer to Allah, at least against television. And a third, defend your world, your future. Defend humanity. If there’s a price to pay, pay it; volunteer to be the guard of humanities happiness.
Vettekullahe and know your responsibilities to Allah. leallekum tuflihun; If you do all these, you shall reach eternal happiness.
I sincerely pray to be among those people who have done these things and reach eternal happiness in two worlds.
“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”.