Dear Qur’an friends, we now continue our lesson with the 55th verse of An-Nisa Chapter. In our previous lesson we saw that sons of Israel who became Jewminded, bowed down to Tagut and Cip tor in other words evil forces and some empty superstitious forces, surrendering their law by leaving Allah and Rasul’s way. We heard that their heart believed some other power and tried to solve their daily problems with evil forces and for that they deserved to meet Allah’s curse and left out from Allah’s mercy. We studied these and now we continue the subject where we left off.
55-) Feminhum men amene Bihi ve minhum men sadde anhu ve kefa Bi cehenneme se’iyra;
Some of them believed in what he had, and some denied. Sufficient is the fire of hell (internal and external suffering) for them. (A.Hulusi)
Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire. (A.Yusuf Ali)
Feminhum men amene Bihi Some of them believed in what he had. Some among sons of Israel who became Jewminded were still in belief for him.
Then we understand by the nature of the verse and above this one, the prophet Abraham was showed as the father of faith to Jews who resisted on denying Rasulallah. This is the message here. O sons of Israel who became Jewminded, you accept Abraham’s message and his prophethood. (It is also said here) Feminhum men amene Bihi Some of them believed in what Abraham had. At least some of the Jews were in acceptance with both Abraham’s prophethood and his message.
Making this faith as the start, Qur’an invites them not to fall into conflict. “You believe in the message of his ancestors brought, Abraham’s message. Then why do you deny Muhammad’s message who takes the same origin to him as the point and openly says “I’m the follow-up of Abraham.” says Qur’an.
ve minhum men sadde anhu and some denied. There are some among the sons of Israel who became Jewminded who turned their faces away ve kefa Bi cehenneme se’iyra; Sufficient is the fire of hell for them.
The branches from the prophet Abraham. Two branches of prophethood. One branch; Moses, and beyond that Isaacs line who reaches Jesus, Jacop’s line. And other branch is Rasulallah, which came from Prophet Ismael’s line.
The intersection point of these two roads is that person, prophet Abraham. So the origin of the message is the same, source of the message is the same either. Qur’an pulls theattention to this inner conflict and tells “How can you deny the message coming from the same origin?” at the same time. “You cannot even clarify your stand for Abraham. Some show faith to Abraham and some deny.” It’s like saying, “And we wait for you to clarify your stand for Muhammad.”
56-) Innelleziyne keferu Bi ayatina sevfe nusliyhim nara* kullema nedicet culuduhum beddelnahum culuden gayreha liyezukul azab* innAllahe kane Aziyzen Hakiyma;
Indeed, We will burn those who deny our signs (the manifestation of the Names in their essence) in the fire. So they may taste the suffering more, every time their skins are burnt (due to their external attachments) we will replace them with new skins (externality). Surely Allah is the Aziz, the Hakim. (A.Hulusi)
Those who reject our Signs, We shall soon cast into the Fire: As often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise. (A.Yusuf Ali)
Innelleziyne keferu Bi ayatina sevfe nusliyhim nara Those who reject our Signs, We shall soon cast into the Fire. Soon, when the time comes…
Denying the verse doesn’t only carry the meaning of denying a celestial declaration. This territory also includes denying universes verses which is a different version of the same celestial message, human verses and event verses as in the truths which can be seen through certain events.
kullema nedicet culuduhum every time their skins are burnt and peeled off beddelnahum culuden gayreha liyezukul azab* we will replace them with new skins, so that they may taste the suffering more,
These are very violent and intense expressions. Words can make you feel the terror just by reading them, also show about the time and continuum of hells suffering for those who betray the trust between Allah and human. After reading these words no person can comes with a logic like this. “A person can burn once, based on physical rules.” So by putting this verse as proof and origin, we should say that burning here has nothing similar with the burns we see and experience on earth. We can say this with insistance. No, the burning here is a very differeny one. A different form of torment and a different form of punishment. We can clearly see it from this verse.
“SPIRIT” as in holographic microwave body, when it goes into the sun, it becomes deformed, warped, it shrinks and burns but never be destroyed. It’s like a version of dream, body experiences crushing and shrinking, being broken and hurt, being torn apart but after that it continues its presence in daily life where it leaves off.
So the daily life in the sun which is called “hell”, this wave based body experiences demolition, crushing, stretching, widening and flattening, corroding and burning and after that it comes back to normal and this keeps on and on constantly.
For those who wish to learn more about this, Hadiths and informations related to this subject can be read in our book called “Human and Secrets. (A.Hulusi)
innAllahe kane Aziyzen Hakiyma; for Allah is Exalted in Power, Wise. Owner of Greatness and Wisdom.
57-) Velleziyne amenu ve amilus salihati senudhiluhum cennatin tecriy min tahtihel enharu halidiyne fiyha ebeda* lehum fiyha ezvacun mutahheretun, ve nudhiluhum zillen zaliyla;
As for those who believe and do as their faith requires, We will admit them to Paradises underneath which rivers flow. Forever they will abide therein. There they will have partners, purified (from satanic traits). We will place them in the shade of shades (an environment far from any burning or discomforting condition). (A.Hulusi)
But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have spouses purified: We shall admit them to shades, cool and ever deepening. (A.Yusuf Ali)
Velleziyne amenu ve amilus salihati And now Qur’an turns our perspective from the bad version to good version. After addressing the community of Muhammad, “O Community of Muhammad. Don’t become Jewminded like the community of Moses.” Now, the spotlights are over true believers and about them; Velleziyne amenu ve amilus salihati But those who believe and do deeds of righteousness, senudhiluhum cennatin tecriy min tahtihel enhar We shall soon admit to Gardens, with rivers flowing beneath.
Actually this verse also ddresses some people among the sons of Israel who carries the same feature. This includes them too. There’s no whole-consideration in Qur’ans systematics. No beliefs have been wiped out completely. They aren’t just plucked out like it is never there. No, Qur’an seperates. It seperates truth from false like seperating stones from rice.
halidiyne fiyha ebeda they will reside there eternally. lehum fiyha ezvacun mutahheretun Therein shall they have spouses purified: Spouses. Not just wives for men. Spouses. It’s not one sided. The expression spouse, doesn’t for a specific gender. Both genders come to this words territory. In arabic language, the word ezvac means both men for women and women for men.
ve nudhiluhum zillen zaliyla; We will place them in the shade of shades.
zillen zaliyla literally it means shade, specifically a great magnificent shade. But Ragip el Isfahani’s interpretation for this words metaphors are more lovely and different. It’s this; we will give them a great happiness, an eternal joy. Because Arab geography, most ideal gift for presenting a human is shade since the climate reaches to 50-55 degrees in summer times and that means it’s very hot. That’s why by interpretation he chooses a version that can be taken as a mean for happiness for that cultures people. So if we say the first readers of this words were in North pole, then the interpretation would be, “We will give them a great sunny and warm day.” That’s why by perspective, when we understand the expression we reach the same conclusion with Ragib and take the word as a mean of happiness and joy.
58-) InnAllahe ye’murukum en tueddul emanati ila ehliha ve iza hakemtum beynenNasi en tahkumu Bil’adl* innAllahe ni’imma ye’izukum Bihi, innAllahe kane Semiy’an Basiyra;
Indeed, Allah commands that you give the trusts to their rightful owners and that you judge between people justly (giving everyone their due rights). An excellent advice Allah gives you. Indeed, Allah is the Sami and the Basir. (A.Hulusi)
Allah doth command you to render back your trusts to those to whom they are due; And when ye judge between people, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things. (A.Yusuf Ali)
InnAllahe ye’murukum en tueddul emanati ila ehliha Qur’an mentioned sons of Israel who became Jewminded above. Then it addressed true believers and now a social problem, a scar in community life is revealed in this verse. A dissolution, corruption in society; what is the reason of this. This verse is the answer to that question. InnAllahe ye’murukum en tueddul emanati ila ehliha Allah commands that you give the trusts to their rightful owners.
This is the reason of arrival of this verse. Osman bin Talha was the last member of the family entrusted with the Kaaba’s key all the way back from the ignorance days. This is also a honor. A blessing within Arab society.
At the day of Mecca’s conquest Rasulallah had wished to pray inside Kaaba and for that asked Osman bin Talha to give the key. Osman Bin Talha said, “If I believed that you are Rasulallah, if I know then I would have given you the key.” But Hz. Ali twisted his arm and took the key. Rasulallah performed his pray in Kaaba. After the pray Rasulallah’s uncle Abbas who has the honor of sikaye, giving water to pilgrims wished to have the honor of carrying the key to Kaaba too. But Rasulallah asked for returning the key to its original owner Osman bin Talha, at that moment Osman bin Talha submitted to Allah and became Muslim.
This is the story. But of course private or universal message of this verse cannot be restricted in a single event. Especially this message. Universal message here is so big, so amazing, it addresses to every aspect of our lives.
Trust, what is trust. Everything. With all the meanings of the word, every responsibility is a trust. Being a father is a trust, being a mother is a trust, being an administrator, beyond that being a human is a trust. Remember the verse,
Inna aradnel emanete ales Semavati vel ‘Ard Ahzap/72. We had presented the trust to earth and heavens, mountains. At that time,
vel cibali feebeyne en yahmilneha ve eshfakne minha ve hamelehel Insan. They avoided to handle this trust. There are many debates over the nature of this trust, I believe the trust here is humanity or in other words willpower. Trust of willpower mountains, earth and heaven chose not to handle this trust but humanity did. This is the trust. Humanity is a trust. Of course every action to cherish and flourish it is also a trust. All responsibilities are trusts. Of course we understand the trust here is used in a more specific meaning when we look at the following sentence.
ve iza hakemtum beynenNasi en tahkumu Bil’adl And when you judge between people, that you judge with justice. This is the order of Allah. So the trust here is used in it first nature and meaning, its the administrative aspect. It’s related to judgements. When you are given a responsibility of administration in society you are also entrusted with the trust of that position. You can say the trust here is the position.
If you are a boss, your workers are trusts.If you are a father or mother, your child is a trust. If you are a leader, your people are all trusts. If you have wealth, that wealth is a trust. You carry a life, that life; you carry possessions, these possessions; you have reputation, that reputation; you have knowledge, that knowledge; they are all trusts. But here the word is used in its primary meanings and the trust on administration is put under the light.
If you ask why this verse arrived in a passage related to sons of Israels declining to becoming Jewminded; why this verse related to trust is here, this is my answer to you. That means one of the greatest shares of Muslim Israelians to become Jewminded is their betrayal against trust. Their chooses to give the position of administration to unworthy beings. They chose to give the position of a leader to unworthy individuals and hastened the decline by that way.
One of the biggest social and enviromental elements which hastened their decline to become Jewminded was this. Now our Rabb has reminded us, this community of this fact and said don’t you betray the trust of administration. Because administration knowledge is politics. Politics is the art of administration. We can also deduce the meaning of “Don’t give the trust to the hands of people who will betray it and unworthy of the art of administration.” Moving on.
innAllahe ni’imma ye’izukum Bih An excellent advice Allah gives you. innAllahe kane Semiy’an Basiyra; For Allah is the Hearer and Seer of all things.
59-) Ya eyyuhelleziyne amenu etiy’ullahe ve etiy’urRasule ve ulil emri minkum* fein tenaza’tum fiy shey’in ferudduhu ilAllahi verRasuli in kuntum tu’minune Billahi vel yevmil ahir* zalike hayrun ve ahsenu te’viyla;
O believers! Obey Allah and obey the Rasul, and those within you who are ulul amr (have the authority to judge based on the knowledge of the reality and sunnatullah)… When you fall into dispute concerning something – if you believe in Allah and the eternal life to come – turn that thing over to Allah and His Rasul… This is better and more appropriate an evaluation (for correctly resolving the situation). (A.Hulusi)
O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers! etiy’ullahe ve etiy’urRasule ve ulil emri minkum Obey Allah, and obey the Messenger, and obey those who charged with authority among you.
After the arrival of trust verse, this one supports my initial interpretation. Obey Allah, obey the Messenger and obey those who are in charge with authority among you.
Actually the expression of Ve ulil emr-i minkum has been taken with different meanings and we may see this in different translations. Like Ibn Abbas, the targeted group by saying, the owner of order among you, the owners of authority among you is actually the scholars. But considering the siyak and sibat (inner and outer context) of the verse this meaning seems a bit far.
Entrusting the authority to someone; if you ask what does this verse talks about, it’s clear. It’s rights and responsibilities. Rights and responsibilities. Obeying Allah is the ultimate obedience. There’s no argument here. Obeying Messenger is indirect obedience. Because you obey Messenger to show obedience to Allah.
Men yuti’irRasule fekad etaAllah Nisa/80 Those who obey his Rasul, also obeys his Allah. That’s why. Because Allah is the one who chose the Rasul. All prophets are Mustapha. As in chosen. Rebellion to Allah’s choice is rebellion to Allah. That’s why obedience to prophet is an indirect obedience. Not directly. Direct, straight and absolute obedience is only to Allah.
So here’s the third position to show obedience. ve ulil emri minkum those among you who are entrusted with the power of leading. And here we have a problem. Who are those and what is the level of this obedience? Even the obedience to Rasul isn’t direct but indirect, then obedience to the people who are entrusted with authority should be too indirect. What is the limits of this situation then? If they show obedience to Allah and Rasul, there we have our limitations.
This is an important principle. Putting the frame to this subject. Also Rasulallah’s saying has the power to finish all the debates on this subject. What is that? There’s no obedience to person on the subject of rebellion against Allah. La ta ate fil masiyye No obedience to person on the rebellion against Allah. Whoever he might be. According to a famous and documented record, Rasulallah had appointed a commander to a platoon. Commander when he arrived had ordered a fire lit and ordered his soldiers to step into this fire in order to prove their loyalty to him. Of course it had backfired, no one had stepped into that fire even Rasulallah was the one who appointed him.
When they arrived back, the situation was told to Rasulallah and this was his reaction to the letter.
-If they stepped in, they couldn’t get out eternally.
They couldn’t get out from fire eternally. As in they would have gone straight to hell. It’s no obedience. This type of obedience is not obedience at all. Even Rasulallah was the one who appointed him as the commander. Even with a sane mind and same appointment. That’s why the limitations of obedience is very clear here.
Here entrusting the authority to someone, giving it is a right. But obedience is the responsibility of the giver, the chooser. Every right has its responsibility. That’s why choosing an authority and entrusting him with the power of administration is a right of community. But there’s a responsibility there, showing obedience to the chosen person in legit situations.
Of course the chosen person has his rights and responsibities. What are they? Responsibility of an administrator is commanding with justice. If he doesn’t do that, he betrays, betrays to the people who gave him this trust. This is responsibility. Then what about rights? His right is to demand obedience from his choosers in legit businesses. That’s why rights and responsibilities are mutual.
This is not limited to country administrations, you can pull it down all the way to the smallest units, families. This type of rights and responsibilities are effective between spouses. Because it’s a trust as well. The owner of emr, ulul emr of the family has both have rights and responsibilities. He cannot use his rights without meeting his responsibilities. Beginning of this chapter. ErRicalu kavvamune alen nisai men are protector over women expression, it has the potantial of both right and responsibility. Following parts of the chapter opens the rights and responsibilities for mutual parts and since we had studied them earlier, we won’t tell them again here.
Men who are designated as the protectors of women; if they neglect their duties or cannot be able to provide for house and beyond that if they insist on having this role, that means they wish to protect their rights without doing their responsibilities and that is called tyrany. It’s the reason why rights ad responsibilities should be thought together.
fein tenaza’tum fiy shey’in ferudduhu ilAllahi verRasuli in kuntum tu’minune Billahi vel yevmil ahir When you fall into dispute concerning turn that thing over to Allah and His Rasul… That is if you believe Allah and Judgement Day. If you don’t than there’s no problem for you, says Qur’an. Since you have a bigger problem you are not addressed here for trivial needs. But if you believe in Allah and Rasul, you have an obligation to do so.
Why does this verse has that form? Because targeted group here who have a problem on dispute and problems concerning that initial problem, they are those people who say they believe in Allah and Rasul. In heart they submit to Allah’s authority but in life they force to go opposite to that authority. They try to solve the knots in their lives by authorities other that Allah. They try to solve with satanic forces.
We should ask why does this happen but first I want to pull your attentions to this expression.
ferudduhu ilAllahi verRasul take it to Allah and Rasul. Not Qur’an and sunnet, very interesting. Verse doesn’t say “to book”, it says “to Allah”. Should we understand just Qur’an and sunnet from this? No there’s something more than that. I believe the message of this verse is far deeper since they say take it to Allah and Rasul when it could just say search it in the Book.
There’s a huge difference between this and saying take it to Qur’an and sunnet. It’s like don’t just search the letters of verse, take it all the way to Allah’s will laying underthe message. Don’t just try to solve with the words of celestial message, take it to the greater will beyond that, to the soul of the book. Don’t just search Rasulallah’s behaviour patterns, take it to the purpose of that actions. Allah’s will, sunnets soul. From this expression, this is the message I understand. It is wanted to be explained here. Gazzali’s wonderful saying verifies this comment. He says;
– Umirna bitteeshi, la bitteshebbu. We have been ordered to do like Rasulallah by looking at what he had done and doing it by understanding the reasons behind it. Not by just looking like him. This is a very important principle. Umirna bitteeshi, la bitteshebbu.
Teeshi comes from usve. When Qur’an introduces the prophet to humanity and community, it says Usvetun hasenetun. That’s why we are ordered with teeshi (understanding) not with teshebbuh (imitating)
zalike hayrun ve ahsenu te’viyla; This; as in taking it ro Allah and Rasul, taking it to Qur’ans reason and sunnets soul; it is zalike hayrun ve ahsenu te’viyla; a good choice and in the end it’s the most efficient one. Amenna ve saddakna we say. Of course it’s the best choice and as a result it’s the most efficient one. Because Islam’s values are humanities constant values. So, hanging to that values get you saved. He who says “whatever the ones before can reach salvation with should help the followers to reach the salvation as well.” It’s the truth.
That’s why the greates reasons laying beneath Allah’s verses, they are never registered under and time and space limits. They are unlimited. If you manage to grasp that reason well, you can extract the remedy that can cure you, in whichever era you live in. Of course, it’s only possible if you ask, “What is this messages reason?” instead of just stuck in the words themselves.
60-) Elem tera ilelleziyne yez’umune ennehum amenu Bi ma unzile ileyke ve ma unzile min kablike yuriydune en yetehakemu ilettaguti ve kad umiru en yekfuru Bihi, ve yuriydusheytanu en yudillehum dalalen be’iyda;
Do you not see those who assume to believe in what has been revealed to you and revealed before you… even though they have been ordered to reject it, they wish to appoint Taghut as an arbitrator among themselves… Satan desires to lead them so astray that they can never turn back. (A.Hulusi)
Hast thou not turned thy though to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Tagut (Evil), though they were ordered to reject him. But Satan’s wish is to lead them astray far away (from the right). (A.Yusuf Ali)
Elem tera ilelleziyne yez’umune ennehum amenu Bi ma unzile ileyke ve ma unzile min kablike Do you not see those who declare that they believe in the revelations that have come to you and to those before you? yuriydune en yetehakemu ilettaguti they don’t see any problem calling themselves to tagut as in the domain of evil forces. kad umiru en yekfuru Bih even though they have been ordered to reject it. Despite the fact that they have been ordered to deny what Allah ordered them to deny, they call people to bow down Tagut and evil forces.
At this point everyone who is familiar with Qur’an knows that all the alternatives that come forward against Allah’s authority are called Tagut. Leaving Allah and taking them as the authority, as in taking evil forces as an alternative to Allah wipes away all the good feelings in human for revelations.
Problem is this. If Allah puts a restriction on something, Allah has no gain from this. Then this question should be asked. What is the gain of human from this, or loss. If a person breaks this restriction, what does he lose? By principle we should ask this question. Because Allah has no gain from any restriction and no loss from any sin. Then we should ask who benefits or gets harmed from this. Only humans have gains and losses from this situation, this is the answer.
So what does a person lose if he surrenders to Tagur and it sevil forces by leaving Allah’s rules? Then that person loses all good feelings he have for revelations. And by that he damages his relations with himself. Because in his heart he shows faith to Allah. The type here is that type. This is the picture drawn here. When asked, this type says “I believe in Allah.”
But in mundane, daily lives problems, a knot in his normal life and in a small problem, if you ask him whom do you consult this? He says No, I don’t go to Allah for such small businesses, I go to others.” Why does he do that? Because he acts with an opportunistic view. He tries to protect his interests. For temporary gains he sacrifices his eternal happiness.
Since he cannot fool Allah, he chooses to go to evil forces against Allah to solve his problems in life. Why does he do that? Because in his faith he has no connections between his heart and his life. We see the person with split personality here. A split, torn personality. This is the situation which destroys the moral background of human behaviours.
What does Qur’an call this? Nifak. And Qur’an calls that person munafik (hypocrite). This is nifak itself. Splitting, torn in personality. Seperation of identity. Both poles are in motion at the same time. Does he believe or not? His heart says he believe in a power but he bows down to another power in his life.
This is a tragedy. A spiritual division. A scar on soul. In its foundation lays distrust for the one whom he shows faith. And when you don’t trust it also means you don’t have faith either. He thinks that he has faith in Allah but because of his distrust with Allah he takes his problems to and searches solutions in someone or something else. Because he lives a conflict of interest if he doesn’t.
A torn personality, a divided soul. This verse talks about that type. Moving on.
ve yuriydusheytanu en yudillehum dalalen be’iyda; Satan desires to lead them so astray that they can never turn back. Of course he does. That’s his wish, his desire.
Remember satan never denied Allah. Remember this, his faith to Allah is written in Qur’an. Satan never denied Allah. He has no denial problem. That’s why he said “fe bi izzetike.”.
“I swear on the honor of you name, O Rabb.” in Qur’an we read.
He made his oath on Allah. That’s why he has no denying problem. What makes him satan wasn’t his denial. So what? It’s this problem. Even with his faith in Allah, he couldn’t be satisfied with Allah’s solution. He stood against Allah’s solution. Because it was against his practical interests. It was this action which made him satan, not denial. He couldn’t accept the fact that Allah thinks best of him.
61-) Ve iza kiyle lehum te’alev ila ma enzelAllahu ve ilerRasuli raeytel munafikiyne yesuddune anke sududa;
When they are told, “Come to what Allah has revealed and the Rasul,” you will see the hypocrites turn away and distance themselves from you. (A.Hulusi)
When it is said to them: “Come to what Allah hath revealed, and to the Messenger.”: Thou seest the hypocrites avert their faces from thee in disgust. (A.Yusuf Ali)
Ve iza kiyle lehum te’alev ila ma enzelAllahu ve ilerRasuli When they are told, “Come to Allah and Rasul, raeytel munafikiyne yesuddune anke sududa; you will see the hypocrites turn away and distance themselves from you in disgust.
When they are told, “Come to Allah and Rasul”, these people do this. Qur’an openly describes the hypocrite type here. You see those hypocrites turn away from you. This is the condition of split personality called nifak. Qur’an describes the scars in psychological front like this.
These are unclosable scars. Nifak opens bleeding scars in a persons faith wall. Open holes. Heart says something and mind says something else. He believes something in his heart and his life does something else. Conscience stands next to faith but when desires and instincts take over he continues that sentences with “but” showing his practical interests as reasons.
“It may be…”, “You’re right, but.” As in, “You speak the trust and Allah has a point but what should I do, I had to.” He brings up excuses.Just like satan. You know he had his reasons too. And for that not a single person who become a part of satan are without excuse. If satan has an excuse for his own being, then every sin, every rebellion has an excuse too. But not all excuses are admissable. Not all of that are legit. These are excuses which Allah won’t accept. Ve la maazira, No excuses. Allah Of All Worlds says this in Qur’an. Yes, we will continue now to see how these “but” sentences are lined.
62-) Fekeyfe iza esabethum musiybetun Bi ma kaddemet eydiyhim summe cauke yahlifune Billahi in eredna illa ihsanen ve tevfiyka;
Yet when a calamity strikes them as a result of their actions they say, “B’illahi (by the reality of Allah) we intended nothing other than good and conciliation.” (A.Hulusi)
How then, when they are seized by misfortune, because of the deeds which there hands have sent forth? Then they come to thee, swearing by Allah. “We meant no more than good-will and conciliation!” (A.Yusuf Ali)
Fekeyfe iza esabethum musiybetun Bi ma kaddemet eydiyhim How then, when they are seized by misfortune, because of the deeds which there hands have sent forth? Our Rabb asks this question. What will happen to them when they suffer for their actions? Qur’an repeats this subtle expression everywhere including here.
“Results you will have are your doings.”
That’s why bad results carry the signs of your actions always. This is what wants to be told. Of course choice is always yours. If ou accept a bad result then by all means you may continue your ill actions. But if you want to prevent it then take precaution and give up your ways.
The direct connection of humans actions and Allah’s will for that actions results is been pointed here. This is important. No calamity on earth, no illness are independent from peoples actions. This is the message that wants to be described here.
summe cauke yahlifune Billahi in eredna illa ihsanen ve tevfiyka Then they come to thee, swearing by Allah. They will say “But”. But… “We intended nothing other than good and conciliation.” I said they intent to use sentences with but. All hypocrites have motives to justify their hypocracies.
“Should we say what’s inside us, should we stick out in society. We blend in we concile, was that bad?”
See the reasoning of hypocracy here, how strong. “Did we do bad? We adapted. We didn’t break the harmony. We didn’t behave against general color. Even if our color inside is different, we painted our exterior with a synthetic color of society.”
Qur’an rejects behaving with hypocracy for the motivation of adaptation. It doesn’t accept that motive.
63-) Ulaikelleziyne ya’lemullahu ma fiy kulubihim fe a’rid anhum ve izhum ve kul lehum fiy enfusihim kavlen beliyga;
Those are the ones whom Allah knows what is in their hearts. Do not heed what they say, give them advice and notify them about the reality of their selves in a clear and apparent manner. (A.Hulusi)
Those men,-Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls. (A.Yusuf Ali)
Ulaikelleziyne ya’lemullahu ma fiy kulubihim Those men,-Allah knows what is in their hearts.
Here is the call to all hypocrites to listen the real voice lays within the depths of their hearts.
fe a’rid anhum ve izhum ve kul lehum fiy enfusihim kavlen beliyga; At this point, do not heed what they say, give them advice. Explaining the situation they fall into with clarity. What is this situation? Nifak; draw the anatomy of its psychological and social views. Tell them what a horrible heart illness this hypocracy is. Explain the conlicted situation they fall into with clear signs. Explain them what bad situation they push themselves because of insecurity and inconsistancy. Tell them because of their insecurity to Allah, they are turning into people without identity and personality; more truly how they are turning into two split people, or with most harsh words how they become two faced hypocrites.
64-) Ve ma erselna min Rasulin illa li yuta’a Bi iznillah* ve lev ennehum iz zalemu enfusehum cauke festagferullahe vestagfere lehumur Rasulu levecedullahe Tevvaben Rahiyma;
We have revealed every Rasul for them to be obeyed with the permission of Allah. Had they come to you after having wronged themselves and asked for forgiveness from Allah, and if the Rasul had asked for forgiveness on their behalf, they would surely have found Allah to be the Tawwab and the Rahim. (A.Hulusi)
We sent not a messenger, but to be obeyed, in accordance with the leave of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. (A.Yusuf Ali)
Ve ma erselna min Rasulin illa li yuta’a Bi iznillah We have revealed every Rasul for them to be obeyed with the permission of Allah.
ve lev ennehum iz zalemu enfusehum cauke festagferullahe Had they come to you after having wronged themselves and asked for forgiveness from Allah, vestagfere lehumur Rasulu and the Messenger had asked forgiveness for them, levecedullahe Tevvaben Rahiyma; they would surely have found Allah to be Oftenly Returning, Most Merciful. But they didn’t do that. They didn’t come to Allah’s door and admit their sins by saying “We are guilty.”
Remember Satan and Adam’s role. Theis faults weren’t the problems. People can make mistake. “El insan yu’rafu bi’n-nisyan.”, people forget. People can forget their identities, they can forget their essences. It’s possible. And Adam too made a mistake. Satan too. But what makes satan satan was not his fault his defense for his fault. And what makes Adam Adam was his confession of his guilt.
That’s why if they had only come, humbly bowed down at Allah’s door and said “We did O Rabb, wish you don’t. We are weak, you are strong. We were defeated by out instincts, make us strong, O Rabb.” If only they had said that, they will find Allah most compassionate and most merciful, and acceptor of tevbes. But they didn’t do that, says Qur’an. They didn’t do that.
Another point to pay attention in the verse is the metaphor of pronoun. In verse there are; we, Allah and Him. Bot hare references to Allah. Bot hare to the same source. It’s to show that Allah isn’t an individual. Allah cannot be downgraded to humanities tongue. Language is weak to describe the potantial of Allah, that’s why with different pronouns Allah’s signs are pointed. Allah isn’t a person so naturally a standard personality pronoun cannot be enough for a situation like this.
65-) Fela ve Rabbike la yu’minune hatta yuhakkimuke fiyma shecera beynehum summe la yecidu fiy enfusihim haracen mimma kadayte ve yusellimu tesliyma;
But that is not the case! By your Rabb, until they appoint you as an arbitrator for the conflicts between themselves, and comply with your judgment in full submission and without feeling any internal discomfort (objection), they would not have believed. (A.Hulusi)
But no, by thy Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with the fullest conviction. (A.Yusuf Ali)
Fela ve Rabbike la yu’minune hatta yuhakkimuke fiyma shecera beynehum By your Rabb, until they appoint you as an arbitrator for the conflicts between themselves, verse continues;
summe la yecidu fiy enfusihim haracen mimma kadayte ve yusellimu tesliyma and comply with your judgment in full submission and without feeling any internal objection, they would not have believed. They wouldn’t have believer. They can call themselves believers but that doesn’t matter. It’s not important what you call yourselves, it’s important what Allah calls you. By Allah’s definition are you in believers class. Because you are not the one you verifies the measurements of belief. If you do, then there would be billions of peoples measures for belief, every person would made his own scale, no, Allah is the one who makes that call. That’s why it’s very important what Allah calls you. That’s the line put there by Allah.
The message of this verse for modern readers is this. Complying to prophets practices are obligations by law if there was no doubt and considered decisive, this verse gives us that. If a practice of prophet is a doubt-proof and its precision is sharp, then for every man who call himself a believer it is a norm, a measurement by law to comply. This is the sign of this verse.
66-) Ve lev enna ketebna aleyhim eniktulu enfusekum evihrucu min diyarikum ma fealuhu illa kaliylun minhum* ve lev ennehum fealu ma yuazune Bihi lekane hayren lehum ve eshedde tesbiyta;
If We had written upon them “kill your selves” (be willing to die for the sake of Allah) or “leave your homes”, except for a very few of them, they would not have done it. Had they followed the advice given to them, surely it would have been better and healthier for them. (A.Hulusi)
If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith); (A.Yusuf Ali)
Ve lev enna ketebna aleyhim eniktulu enfusekum If We had ordered them to sacrifice their lives or to leave their homes, evihrucu min diyarikum ma fealuhu illa kaliylun minhum very few of them would have done it. Only a few of them would have done it, most of them wouldn’t.
I want you to pay attention to this expression. iktulu enfusekum sacrifice your lives. This same expression comes at Baqarah 54. I remember well that I gave a different translation bask there. I did say “kill your egos.” The situation there was a moral one. Back there killing the ego was important due to education of desires and salvation of soul.
Same expression, same form and yet a different meaning here. No similar background for that expression here. Because now we ara talking about sacrifing your lives on the way of Allah. That’s why by translating this expression as “If we ordered them to sacrifice their lives.”, it won’t be far from them truth. But with another perspective it won’t be true either since it can also be understood as “Kill yourselves.” as in “Commit suicide.” Verse is obvious. Sacrifice your lives on the way of Allah, sacrifice your possessions on the way of Allah. If we ordered them to do this, most of them wouldn’t comply, only a few might. They couldn’t do that, the meaning is clear here.
Of course there’s a referense here to a war. A war for faith, freedom and justice cannot be made withour sacrificing lives and leaving homes. Moving on.
ve lev ennehum fealu ma yuazune Bihi lekane hayren lehum ve eshedde tesbiyta Had they followed the advice given to them, surely it would have been better and healthier for them. This is important. If they are willing and bound to give their lives, there is no need to be resilient or healthier, since you they would be dead. So the meaning of giving live in this verse is all about being ready and committed. Otherwise the expression of ve eshedde tesbiyta would have no meaning here.
That’s why the verse indicates that they should come to a level of sacrificing their lives psychologically in order to stand more firm, more resilient, healthier and stronger, that how this verse gains its meaning. So this should be the message we understand. In order to understand it right, we should keep the connections to other sentencesin this verse.
If we throughly think what about the message off the verse, we may also see a perfect analysis of human psychology. It’s this. If a person is ready for death, defending his cause to death, then there’s no wind to knock him off. Who can scare him? Or can you think a wealth that can buy a man who is loyal and sincere to his cause, sincere enough to give his life for it.
That’s why the message here is this. If they are willing to show this level of devotion, they will be more resilient and by that they can have what they defend. They can go all the way no matter what numbers say.
67-) Ve izen le ateynahum min ledunNA ecren aziyma;
Then We would surely have given them a great reward from Our ladun. (A.Hulusi)
And We should then have given them from Ourselves a great reward; (A.Yusuf Ali)
And We should then have given them from Ourselves a great reward (if they do that).
68-) Ve lehedeynahum siratan mustekiyma;
We would have guided them to the straight path. (A.Hulusi)
And We should have shown them the Straight Way. (A.Yusuf Ali)
And we would have guided them to the straight path. You will give what you have, from what you have, your lives. Then Allah give what He has. You give what a simple man can give and Allah give what Allah can.
Here we can see one more time that the biggest gift of Allah for humanity is guidance. Like we read in Al-Fatihah every day in our daily prayer and every section of prays. Ihdinas siratal mustekiym..! If a man is given a choice of wishing something from Allah and he is asked to wish for only one thing; this is Allah’s answer. “If you want something from me, ask for guidance (salvation). That’s it.
And it’s also here. Ve lehedeynahum siratan mustekiyma; We would have guided them to the straight path.
69-) Ve men yuti’illahe verRasule feulaike maalleziyne en’amAllahu aleyhim minen Nebiyyiyne vasSıddikiyne veshuhedai vasSalihiyn* ve hasune ulaike rafiyka;
Whoever obeys Allah and the Rasul, they will be companions of the Nabis, the loyal ones, the martyrs and the rightly guided ones, whom Allah has blessed. And excellent companions they are. (A.Hulusi)
All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the Sincere (lovers of Truth), the martyrs, and the Righteous (who do good): Ah! How beautiful is there fellowship! (A.Yusuf Ali)
Ve men yutı’illahe verRasule Whoever obeys Allah and the Rasul feulaike maalleziyne en’amAllahu aleyhim minen Nebiyyiyne of those on whom is the Grace of Allah,- of the prophets vasSıddikiyne the loyal ones veshuhedai the martyrs vasSalihiyn and whom Allah has blessed, they will be companions to them.
I mentioned Fatihah’s verse just now as it was a translation to that verse. This verse however is a translation to another verse. Siratallezine en’amte aleyhim Whose path? Path of those whom We give our blessings. Who are those people you blessed, my Allah. Now in this 69th verse of Nisa chapter, we see the explanation of that verse. Who are these people; Prophets, Chosen individuals of Allah. Loyals, people who are loyal to Hakk no matter what. Martyrs, who show their lives as witness to their faiths. Salihs, who are in peace with themselves, good people.
ve hasune ulaike rafiyka; What beautiful companions they are, says Qur’an. What a lovely company, surely it is a great wealth having these people as your companions.
70-) Zalikel fadlu minellahi, ve kefa Billahi Aliyma;
This bounty is from Allah. Sufficient is Allah for them, their essential reality with His Names. (A.Hulusi)
Such is the bounty from Allah. And sufficient is it that Allah knoweth all. (A.Yusuf Ali)
Zalikel fadlu minellahi This bounty is from Allah. Regarding the translation of this verse, there are some interesting hadiths about deeds. Even recording these hadiths, his hand gestures were also recorded. “People who do these deeds, they are with me in Paradise.” (Rubbing his index fingers together) They are net to me in Paradise. From this hadith we learn that there’s no special paradise exclusive to Prophets. No “Only Prophets” zone in Paradise. So if you catch this formation, it’s possible to stand next to the prophet in Paradise. And what a beautiful companion he is.
Zalikel fadlu minellahi This bounty is from Allah. ve kefa Billahi Aliyma; And sufficient is it that Allah knows all. Surely Allah’s blessing is not about giving bounties. Allah’s real blessing is about having the background and foundation to earn that blessing via faith and good deeds. This is the real blessing because we have to earn it first. Moving on.
71-) Ya eyyuhelleziyne amenu huzu hizrekum fenfiru subatin evinfiru cemiy’a;
O believers, be cautious, go to war in groups or altogether. (A.Hulusi)
O ye who believe! Take your precautions, and either go forth in parties or go forth all together. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers huzu hizrekum fenfiru subatin evinfiru cemiy’a; Take your precautions, and either go forth in parties or go forth all together. To protect the sociopolitical model of Islam; remember Islam is not an ideology. To ensure the sociopolitical model of Islams ideological view. Making Islam an ideology is the greatest evil done to Islam. But Islam has its own ideology. These are different things. Making Islam an ideology and Islam’s having its own ideology are two very different things.
That’s why in this verse to ensure the sociopolitical model of Islam’s predicament, an order is given regarding war.
72-) Ve inne minkum lemen leyubattienn* fein esabetkum musiybetun kale kad en’amAllahu aleyye iz lem ekun meahum shehiyda;
Indeed, there are some among you who linger behind. So if a disaster strikes you, he says, “Thank Allah I was not with them, Allah has favored me”. (A.Hulusi)
There are certainly among you men who would tarry behind: If a misfortune befalls you, they say: “Allah did favor us in that we were not present among them.” (A.Yusuf Ali)
Ve inne minkum lemen leyubattienn Indeed, there are some among you who linger behind.
fein esabetkum musiybetun kale kad en’amAllahu aleyye iz lem ekun meahum shehiyda; If a misfortune befalls you, they say: “Allah did favor us in that we were not present among them.” As in if you were defeated, this torn personality, this individual who takes his own interests as the most precious value, this person with opportunistic and machiavellian vision will come out and say; “Allah did us a favor for not being with you, because you were defeated.” Basing on the conclusion, he tries to justify his own truth. This is a huge mistake. Judging something by its end. Whoever victors has to be right. Whoever gets defeated has to be wrong. A terrible logic. Because then we should say all tyrants are true and all oppressed and enslaved are wrong. All powerful things are right and weak are wrong. Try to grasp such a logic.
Since it leads to this conclusion, this logic curses its owner. Qur’an shows us this. We will understand when we study further.
He says that, “It’s Allah’s blessing to me for not being among them.” His eyes that are tuned to hypocracy, opportunism, machiavellism, all in all his interest can only see this with that crushed personality.
Remember Abu Leheb. What was his reply to Rasulallah’s invitation, this question was the reply. “If I show faith now, if I surrender, what will be my gain?” Prophets answer was clear. “Whatever everyones gain will be the same for you.” And what was Abu Leheb’s answer to that. “Begone the religion which puts me as the same with everyone else.” His logic was different. His hostilities foundation was there. Elitism, seperation, he wanted to be treated specially. Just like the times of ignorance.
He wanted to live with the laws that gives him the rights of oppressed people. He wanted to continue usurping their hard earned, sweated rights. And he knew that Islam would never allow him to do so. That was the reason why he rejected Islam so badly, even he was invited by his own nephew. Because he was putting his own interest first. Not the Hakk. And because his rights would be cut off when he chooses to join Islam and show faith, he became hostile all of his life, this was the whole reason for it.
73-) Ve lein esabekum fadlun minAllahi leyekulenne keen lem tekum beynekum ve beynehu meveddetun ya leyteniy kuntu meahum feefuze fevzen aziyma;
And if a favor (and success) from Allah reaches you, he says, “I wish I were with them so I could have had a share in their success,” as if there were no cause for closeness between him and you. (A.Hulusi)
But if good fortune comes to you from Allah, they would be sure to say – as if there had never been ties of affection between you and them – “Oh! I wish I had been with them; a fine thing should I then have made of it!” (A.Yusuf Ali)
Ve lein esabekum fadlun minAllahi But if good fortune comes to you from Allah; let’s see what will this torn type, this sick souled person do then?
leyekulenne keen lem tekum beynekum ve beynehu meveddetun ya leyteniy kuntu meahum feefuze fevzen aziyma; they would be sure to say – as if there had never been ties of affection between you and them – “Oh! I wish I had been with them; a fine thing should I then have made of it!” Because you have succeeded.
He looks at consequences, not reasons. That’s why when you achieve your goals and succeed he wants to be with you because in nature he is a looter. He wishes not to break a sweat but to land on a loot. That’s why these types cannot stand near the right and Hakk, he always stand next to victorious. Or we can say, he deduces the victorious side based on circumstances and stands next to them. Because you can always see him in different place. Whoever has the upper hand, whoever is or will be the strongest, that person goes there and takes his share. This is his only problem. Since he there’s no dominion and superiority of the truth as his problem, he always thinks his own interests.
74-) Fel yukatil fiy sebiylillahilleziyne yeshrunel hayated dunya Bil’ahireti, ve men yukatil fiy sebiylillahi feyuktel ev yaglib fe sevfe nu’tiyhi ecren aziyma;
Let those who are willing to give up their worldly life in exchange for the eternal life to come, fight in the way of Allah. And whoever fights and is killed or victorious in the way of Allah, We will give him a great reward. (A.Hulusi)
Let those fight in the Cause of Allah who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory – soon shall We give him a reward of great (value). (A.Yusuf Ali)
Fel yukatil fiy sebiylillahilleziyne yeshrunel hayated dunya Bil’ahireti Let those who are willing to give up their worldly life in exchange for the eternal life to come, fight in the way of Allah. If you are willing to trade your earth life with eternal afterlife, more truly if you wish to achieve eternity and endless happiness, then take your place within the ranks of battle; battle which will help the rules of Allah that show you the path of eternal happiness, rules that should be spread to the world. This is the message of this verse.
ve men yukatil fiy sebiylillahi feyuktel ev yaglib fe sevfe nu’tiyhi ecren aziyma And whoever fights and is killed or victorious in the way of Allah, We will give him a great reward. Whe the time comes, their reward will indeed be great.
Qur’an doesn’t reject the concept of war, dear friends. It would be ridiculous, if it does. Because war is a fact of life. But Qur’an takes control of any struggle not based on a greater purpose like Allah’s path, it brings principles. It prevents war turning into a mindless carnage and suicide. It brings principles, boundries. Moral of war is set. Because any teaching that rules out the fact of war is a teaching turning its back to life. The real struggle is not dismissing a fact that will never be cut or gone from life ever, but pulling it to a moral ground, putting boundries and bringing rules and principles which Qur’an has done.
75-) Ve ma lekum la tukatilune fiy sebiylillahi vel mustad’afiyne minerRicali vennisai vel vildanilleziyne yekulune Rabbena ahricna min hazihil karyetiz zalimi ehluha* vec’al lena min ledunKE Veliyyen vec’al lena min ledunKE Nasiyra;
What is the matter with you that you refrain from fighting for feeble men, women and children who cry, “Our Rabb, deliver us from this land of oppressors; grant us a patron and victory from Your Self (ladun).” (A.Hulusi)
And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: “Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from Thee one who will protect; and raise for us from Thee one who will help!” (A.Yusuf Ali)
Ve ma lekum la tukatilune fiy sebiylillahi vel mustad’afiyne Now Qur’an wants us to pay attention to another principle; Ve ma lekum la tukatilune fiy sebiylillahi vel mustad’afiyne How come you do not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Why don’t you fight for those weak and helpless men, women and children. They were saying;
Rabbena ahricna min hazihil karyetiz zalimi ehliha “Our Rabb! Rescue us from this town, whose people are oppressors; vec’al lena min ledunKE Veliyyen grant us a patron who will protect us vec’al lena min ledunKE Nasiyra; and victory from Your Self. Why don’t you fight for those praying, weak, oppressed men, women and children on the way of Allah?
All orders of war in Qur’an are actually about fighting in the name of justice on the way of Allah and for the sake of oppressed and weak. This is obvious in this verse. fiy sebiylillahi Very obvious. On the way of Allah and for this purpose. Allah has nothing to gain for your fight for Allah’s name. Allah has no interest. Allah orders you to fight for the sake of all those oppressed and weak people. People who are crushed under harsh circumstances. Fighting for them carries the meaning off fighting for Allah.
Three mustazaf are mentioned in Qur’an. Mustazaf means weak. Qur’an mentioned three types for them.
1 – Praised mustazaf. As in weak, oppressed believers these are the ones who are promised a better future in Qur’an. As the verse indicates. “Ve nuriydu en nemunne alelleziynestud’ifu fiyl Ard…” (Kasas/5)
2 – Mustazaf who uses the weak state they are in as an excuse for their infidelity. These are cursed mustazaf. As the Sebe/31 indicates. [Those who deny the knowledge of the reality say, “Never will we believe in this Quran or in what has been notified to us before it”… But if only you could see when the wrongdoers are made to stand before their Rabb (having realized their essential reality and their failure to evaluate it)! While some blame the others… The feeble followers will say to their arrogant leaders, “If it were not for you, we would surely have been of the believers.” (A.Hulusi)] and there are other verses like this.
3 – Like this verse Nisa/75 mentions, neutral mustazaf. As in weak and oppressed who are in need of total protection. These three types are mentioned in Qur’an as mustazafs.
76-) Elleziyne amenu yukatilune fiy sebiylillahi, velleziyne keferu yukatilune fiy sebiylit taguti fakatilu evliyaesheytan* inne keydesheytani kane da’iyfa;
Believers fight in the way of Allah. As for those who deny the reality, they fight for the forces of Satan. Then fight the allies of Satan. Indeed, the trap of Satan is weak. (A.Hulusi)
Those who believe fight in the cause of Allah, and those who reject faith fight in the cause of Tagut (Evil): So fight ye against the friends of Satan: feeble indeed is the cunning of Satan. (A.Yusuf Ali)
Elleziyne amenu yukatilune fiy sebiylillahi, Believers fight in the way of Allah velleziyne keferu yukatilune fiy sebiylit taguti and those who reject faith fight in the cause of Tagut (Evil): fakatilu evliyaesheytan* Then fight the allies of Satan. inne keydesheytani kane da’iyfa; Indeed, the trap of Satan is weak.
In the previous verse the humane purpose of war was explained. This was the proof why Islam legitimize war. War can only be made to take the rights from tyrants hands and give them back to oppressed in the name of Allah. So this is it, this is a law, a right cause. Legit wars can only be made in the name of rights and justice.
And here we read the connection between the cause and the price. Both faith and denial have prices. We are told that people who show faith are fighting in the name of Allah and people who are in denial are fighting in the name of Evil. It can also be understood that people who don’t fight are not men at all. As in people who don’t have a cause, who don’t have a struggle, people who don’t pay any price on that cause are no men at all. This is the implication here.
Pick your spot, stay there and pay the price. Pay the price of your choice. Even blasphemy has a price says the verse. “Even blasphemy has a seriousness in it.” Why doesn’t faith has that too? Eve who fight for the sake of their denial should pay the price, should endure the struggle, shouldn’t the people who say they are faitful pay that as well. Who can believe their faiths if they are not willing to pay the price for their faiths? Whom can they convince otherwise?
77-) Elem tera ilelleziyne kiyle lehum kuffu eydiyekum ve ekiymusSalate ve atuzZekate, felemma kutibe aleyhimul kitalu iza feriykun minhum yahshevnenNase kehashyetillahi ev eshedde hashyeten, ve kalu Rabbena lime ketebte aleynel kital* levla ahhartena ila ecelin kariyb* kul meta’uddunya kaliylun, vel ahiretu hayrun limenitteka ve la tuzlemune fetiyla;
Did you not see those who were told, “Avoid bad things, establish salat, and pay alms”? But when fighting was ordained for them, alas, some of them were as terrified of people as the awe and fear they feel towards Allah, or even more… “Our Rabb, why did You ordain fighting for us; if only You had postponed it for a short time,” they said… Say, “The pleasure of this world is little! The eternal life to come is better for the protected ones… You will not be wronged as much as a single date thread (i.e. in the slightest).” (A.Hulusi)
Hast thou not turned thy though to those who were told to hold back their hands (from fight) but establish regular prayers and spend in Zakat (regular charity)? When (at length) the order for fighting was issued to them, behold! a section of them feared men as – or even more than – they should have feared Allah. They said: “Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not grant us respite to our (natural) term, near (enough)?” Say: “Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least! (A.Yusuf Ali)
A more interesting expression arrives now. Let’s see how the boundries of war are drawn.
Elem tera ilelleziyne kiyle lehum kuffu eydiyekum Hold back your hands. What is that means? There’s no other detail here. Only; hold back your hands.
Common opinion of translators is this.
1-Avoid violence. War has a moral code. Just because you are fighting, you are not free to do anything. Don’t think otherwise. War doesn’t absolve anything.
2- Secondly, when you are told don’t just fight now, at the moment;
ve ekiymusSalate ve atuzZekate establish salat, and pay alms” Make salat part of your life again and do your financial duties for cleansing.
felemma kutibe aleyhimul kitalu iza feriykun minhum yahshevnenNase kehashyetillahi ev eshedde hashyeten But when fighting was ordained for them, alas, some of them were as terrified of people as the awe and fear they feel towards Allah, or even more… They fear people like they fear Allah or with an even bigger fear. That’s what they do.
kehashyetillahi ev eshedde hashyeten, ve kalu Rabbena lime ketebte aleynel kital* levla ahhartena ila ecelin kariyb and the say this. “O Rabb, why did You ordain fighting for us; if only You had postponed it for a short time?”
Remember the kuffu eydiyekum above. This sentence validates the second meaning. When they are told don’t fight at the moment; a group among them say “What if we do, we feel like fighting, order us to do battle.” And when you ordain the war, same people say this now. “Why did you ordain war to us. Wouldn’t you postpone it for a while.” This is their indecency. And we are told about it here.
kul meta’uddunya kaliyl Earthly satisfaction is a short term pleasure. vel ahiretu hayrun limenitteka afterlife is better for those who have the responsibility. ve la tuzlemune fetiyla; Because you won’t be wronged as much as a single date thread. (in the slightest)
Like I said before, people who wish for a fight when they are ordained not to, now seek sanctuary in the kingdom of fear when they are ordain for it. Like the verse.
Elleziyne yubelligune risalatillahi ve yahshevneHU ve la yahshevne ehaden illAllah.. (Ahzap/39)
Those who declare advices of Allah, who are they, what is their feature? They fear Allah. They only fear Allah and feel no fear for anything else. This sentence is a proven with examples. yahshevneHU ve la yahshevne ehaden illAllah. They only fear Allah and they fear nothing else. This is an advice for hearing ears. A warning for those who seek shelter in the kingdom of fear. He who become slave to fear cannot escape anything.
That’s why evil forces don’t kill, they scare with death. Fear of death is thousand times worse that death itself. Person who dies dies once, person who fears dies everytime. When you give food to a hungry person, he is sated. But you cannot sated a person who is afraid of hunger. That’s why they come with fear, they give fear. Because they are the ones who enjoys the kingdom of fear. Their domain is that kingdom.
78-) Eyne ma tekunu yudrikkumul mevtu velev kuntum fiy burucin musheyyedeh* ve in tusibhum hasenetun yekulu hazihi min indillahi, ve in tusibhum seyyietun yekulu hazihi min indike, kul kullun min indillah* femali haulail kavmi la yekadune yefkahune hadiysa;
Death will find you wherever you are. Even if you were within tall and sturdy towers… But if good comes to them, they say, “This is from Allah”; and if evil befalls them, they say, “This is from you.” Say, “All of it is from Allah!” What is the matter with people that they do not try to understand the reality! (A.Hulusi)
“Wherever ye are, death will find you out, even if ye are in towers built up strong and high!” If some good befalls them, they say, “This is from Allah”.; but if evil, they say, “This is from thee” (O Prophet). Say: “All things are from Allah.” But what hath come to these people, that they fail to understand a single fact? (A.Yusuf Ali)
Eyne ma tekunu yudrikkumul mevt Death will find you wherever you are. velev kuntum fiy burucin musheyyedeh Even if you were within tall and sturdy towers. Verse says meet death, befriend with him, so that you may cast out your fears from death. It’s clear. If your faith includes death, then you will be above the fear of death. It means keeping death closer to your skin. You become friends with death. When you set your minds in synch with death, it starts to become familiar and you can stand above the fear.
ve in tusibhum hasenetun yekulu hazihi min indillahi, But if good comes to them, they say, “This is from Allah” ve in tusibhum seyyietun yekulu hazihi min indike, and if evil befalls them, they say, “This is from you.” They show someone or something as a target all the time, blaming by saying, “This is happened because of you.” They always search for a scapegoat but never look for themselves as a target. And what does Allah say to that?
Kul kullun min indillah Tell them; “They are all from Allah.” That’s one. And right after that another expression will come, opposite one. It’s from you. You may ask doesn’t that contradicts itself? No, not at all.
First glance is through macroplanning, macro vision, big picture. As in nothing can be done without Allah. Ultimate destiny belongs to Allah. First admit that. No place is unbound from Allah. Nothing can become true without Allah’s knowledge. So let’s continue.
femali haulail kavmi la yekadune yefkahune hadiysa; What is the matter with people that they do not try to understand the reality. Not everyone can understand this. As in by macrovision nothing can escape from Allah, and everything happening are from Allah but in micro vision everything happenning to you, happens by your hands. This is the hard concept to grasp. Even today some still struggle to understand it.
79-) Ma esabeke min hasenetin feminallahi, ve ma esabeke min seyyietin femin nefsike, ve erselnake lin Nasi Rasula* ve kefa Billahi shehiyda;
Whatever good comes to you it is from Allah, but whatever evil comes to you it is from your self (from complying with your conditioned beliefs including your alleged ‘moral codes’). We have revealed you as a Rasul for the people. Sufficient is Allah, as your essence with His Names, as a Witness for you. (A.Hulusi)
Whatever good, (O man!) happens to thee, is from Allah. but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as a messenger to (instruct) mankind. And enough is Allah for a witness. (A.Yusuf Ali)
Ma esabeke min hasenetin feminallahi Whatever good comes to you it is from Allah.
ve ma esabeke min seyyietin femin nefsik But whatever evil comes to you it is from yourself. It’s the consequence of what you did with your hands. This is obvious. Here it is explained that a person is responsible for his actions. And it is said here to people. “Take responsibility of your actions.” Don’t try to aviod responsibility. Don’t act with evil attitudes. Satan hadn’t accepted the responsibility of his action. That’s why if you do like him, you will become like him.
Macroplanning is connected to ultimate will above, the knowledge of Allah. And here the limited will is connected to humans own actions and explained that these actions cause the consequences.
ve erselnake lin Nasi Rasula We have sent you as a messenger to mankind. ve kefa Billahi shehiyda; And “if someone should be witness to that”, enough is Allah for a witness.
Yes, to these facts that Allah witnesses; we believers to Allah’s path are also stand witnesses. We only wish our testimonies are accepted by our Rabb in His domain.
“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”.