“Euzu Billahi minesheytanir racim”
Dear Qur’an fellows, today we continue our lesson from Nisa Chapter, Verse 127. As you remember in our previous lesson, revelations put some behaviour patterns and moral measurements regarding all time and spaces by using a theft incident in Madina. From that events perspective it was explained that no matter the origin, no matter the identity, no matter the personality; justice should be with the person who is wronged and against the oppressors and tyrants.
After that passage and verses about that matter, Qur’an now enters another passage and this time some problems about women rights are about to be solved.
127-) Ve yesteftuneke fiyn nisa’* kulillahu yuftiykum fiyhinne, ve ma yutla aleykum fiyl Kitabi fiy yetamen nisaillatiy la tu’tunehunne ma kutibe lehunne ve tergabune en tenkihuhunne vel mustad’afiyne minel vildani ve en tekumu lil yetama Bil kist* ve ma tef’alu min hayrin feinnAllahe kane Bihi Aliyma;
They request a legal ruling concerning women… Say, “Allah already gives you a ruling about them!” It is already recited to you how you do not give the rights decreed to the orphan girls and yet you desire to marry them, and how you need to be just to the children and the orphans… Whatever good you do, Allah is certainly Aleem of it (for He is the creator of the good that you do). (A.Hulusi)
They ask thy instruction concerning the women: Say: Allah doth instruct you about them: And (remember) what hath been rehearsed unto you in the Book, concerning the orphans of women to whom ye give not the portions prescribed, and yet whom ye desire to marry, as also concerning the children who are weak and oppressed: that ye stand firm for justice to orphans. There is not a good deed which ye do, but Allah is well-acquainted therewith. (A.Yusuf Ali)
Ve yesteftuneke fiyn nisa’ They ask thy instruction concerning the women, rights over women to be precise. kulillahu yuftiykum fiyhinne tell them. Allah personally makes a statement here.
The word Fetva comes from the root of istifta, wanting, learning something about Islamic laws from the specialists of religion. It’s root word is also feta means young. So you may ask why does such a word about learning something and a word young have any connections,why do they have the same origin. You may look from this perspective information keeps a person fit. Being fit is what makes a young person his full potential, information does the same thing for people. It gives life, vitality, power to a persons identity hence the similarity between these two.
ve ma yutla aleykum fiyl Kitabi fiy yetamen nisaillatiy la tu’tunehunne ma kutibe lehunne ve tergabune en tenkihuhunne vel mustad’afiyne minel vildani ve en tekumu lil yetama Bil kist It’s rather a long text but I will try to give it without breaking its integrity.
“Allah already gives you a ruling about them!” It is already recited to you how you do not give the rights decreed to the orphan girls and yet you desire to marry them, and how you need to be just to the children and the orphans… We understand from here that some people were asking about women rights and lawful solutions about some problems that emerged. Qur’an reminds them about the fact that there were other verses sent down regarding that matter and reminds them their solutions as well.
Of course what’s reminded here is about orphan children, orphan girls to be prices which was already we studied by the beginning of this chapters 1 to 14th verse. But concerning all delicate matters, this here is a reference for all women which men had under their authority by legit ways.
Translating these verses as well as reminding the verses we studied a while ago in our previous lessons, I would like to remind you again a story that we learnt from Hz. Aisha.
Mother Aisha says, “Region folks were trying every excuse to usurp the possessions of young orphan girls that they were entrusted with. If the young girls were beautiful, they were trying to both usurping their possessions and exploiting their beauties by marrying them. If not, they hadn’t let her marry someone else because their possessions might go with her. In any case they were keeping them close all the time.”
Even the reason of arrival cannot be limited with such that, it’s pretty obvious there’s a reference for that ugly and illegal tradition in history. The message includes all womens laws in all eras, all rights of women that were are and will be oppressed. Even today we witness how ugly treatments women can met, how their rights are broken how they are forcced to do dishonorable things, how they are treated with disrespectful behaviours.
But as we know Qur’ans rules are not for a specific time and space. These verses are all have references for women of all times women who have been oppressed, whose rights have been taken from them, who have been assaulted. These verses includes all women rights and references about how awful those oppressions really are.
ve ma tef’alu min hayrin feinnAllahe kane Bihi Aliyma; There is not a good deed which ye do, but Allah is well-acquainted therewith.
128-) Ve inimraetun hafet min ba’liha nushuzen ev i’radan fela cunaha aleyhima en yusliha beynehuma sulha* ves sulhu hayr* ve uhdiretil enfusushuhha, ve in tuhsinu ve tetteku fe innAllahe kane Bi ma ta’melune Habiyra;
If a woman fears ill-treatment from her husband or that he will forsake her, there is no fault in them seeking reconciliation… Reconciliation is best; the self (ego identities) is prone to ambition… If you do good and protect yourselves, surely Allah is Habir of what you do (as their creator). (A.Hulusi)
If a wife fears cruelty or desertion on her husband’s part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men’s souls are swayed by greed. But if ye do good and practice self-restraint, Allah is well-acquainted with all that ye do. (A.Yusuf Ali)
Ve inimraetun hafet min ba’liha nushuzen ev i’radan If a woman fears ill-treatment from her husband or that he will forsake her, his infidelity or that he will abandon him fela cunaha aleyhima en yusliha beynehuma sulha there is no fault in them seeking reconciliation. First thing to do is searching for a remedy do preserve the family. Because family doesn’t come to life with just spouses, there are children as well. Seperation of parents doesn’t only create a problem limited to two people, the real issue lays on innocent children, they become victim in this. All children of divorce feel the burden of collapsed families. That’s why Qur’an sees that all efforts must be given in order to preserve the family, since Qur’ans priority is about defending the victims.
Here the speech is about a mans dissension to woman. As you remember 34th verse in this chapter was telling the opposite thing. Dissension of woman to man.
Nushuz; dissension. Or with common tongue, neglectance. Morely being unfaithful to home. Within this frame we can take dissension with two aspects both honesty dimension regarding disloyalty and livelihood of family, financial neglectance. By these two aspects we can see the possibilities of dissensions of men to women like we saw the other way around earlier. Qur’an doesn’t bring one sided verdicts on this matter.
Like we said, in 34th verse problem was about womens neglectance and dissension to men and now Qur’an wants us to pay attention to the other side of coin, dissension of men against women. Advices on the matter are prioritize on survival of family of course. It is said;
ves sulhu hayrun agreement is the best way.
ve uhdiretil enfusushuhha, But there’s something else. This is the typical example of revelations see through the basic weaknesses of mankind, the soft spots in human nature. Because when it comes to selfishness, mankind is known for its selfishness.
Revelations says, yes. I admit, humans are selfish. Sordid, egotistical. He thinks about himself all the time. This attribute is there as a negative pole in mankind. It may and always will be there but he should always sides with agreement. He should try not to hurt anyone else. Qur’an doesn’t say man should break its nature and become an angel. No, Qur’ans message is different. A human should be able to find and educate his weaknesses so that no one else gets hurt, a human should constantly show effort to prevent any harm to others.
ve in tuhsinu ve tetteku if you do good and know your responsibilities, fe innAllahe kane Bi ma ta’melune Habiyra; know that Allah is well-acquainted with all that ye do.
Like I said earlier, this verse makes references about making anything in order to preserve the integrity of family and more that that the survival of mankind is only possible by reaching a higher moral quality and the only way to reach that target is by good, healty and exampler families. So at this point it’s like Allah puts His favor here, almost saying, “Don’t break your family for My sake.”
129-) Ve len testetiy’u en ta’dilu beynen nisai ve lev harastum fela temiylu kullelmeyli fetezeruha kelmuallekah* ve in tuslihu ve tetteku feinnAllahe kane Gafuren Rahiyma;
No matter how hard you try you will never be able to treat your wives with equal fairness! (At least) try not to neglect the others altogether while showing extra attention to one! If you be fair and protect yourselves, indeed Allah is the Ghafur, the Rahim. (A.Hulusi)
Ye are never able to be fair and just as between women, even if it is your ardent desire: But turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practice self- restraint, Allah is Oft-forgiving, Most Merciful. (A.Yusuf Ali)
Ve len testetiy’u en ta’dilu beynen nisai ve lev harastum No matter how hard you try you will never be able to treat your wives with equal fairness! You might have noticed it, this verse describes the polygamy as the third verse on this subject like the passage we studied by the beginning of this chapter. A translation of that verses. Now we are explained how should one behave in a position of polygamy. Let’s remember that verse.
..fein hiftum ella ta’dilu feVahideten.. Nisa/3
There it was said..mesna ve sulase ve ruba’a.. permission to go 2,3 or 4. This is a license, this permission. I also explained the social structure of the society about polygamy of that era when we studied the third verse. I should remind you that structure here. There were many situations where a single man can have 5,7,10 even 11 wives by marriage and none of them have any social rights, no choosing the husband, no possession of property, no being a heir to any inheritance, no position in lawful actions including testimony. Basically no basic and natural rights were existed in that society. And this regulation we have been studying now was one of the first one to limit the marriage which caused lots of victims among women.
Limitation was needed because this was a social problem. Qur’an didn’t want this problem to turn into cangrene. That’s why a reasonable limitation was put there. And this limitation was connected to justice as well, treating women with justice was to become an absolute must. And beyond that it was said,
..fein hiftum ella ta’dilu.. but if you cannot treat them with justice, feVahideten.. one is enough. ev ma meleket eymanukum or marry one of the ones you have by legitimate ways. zalike edna ella te’ulu; this is appropriate for you to stay on true path. As in the minimum nuber is more suitable if you don’t want to go astray from justice. These were the advices.
This verse opens that advice now. No matter you wish to treat them with justice you won’t be able to. Back then when that verse was come down, the first readers were taking everything Qur’an related seriously and literally. They were putting the life on hold in front of Qur’ans judgement, not even a single step. That’s why when the verse about polygamy was arrived there were serious problems began to emerge among the society. How can one become fair and just. How can a man who have 2,3,4 wives can divide his heart to that pieces equally, how can one give love to many people equally. How can one share his interest evenly? Is that even possible, how is that possible?
While sahabe was thinking about the problems about the situation, Qur’an came to help once again. Being just isn’t a sentimental thing, one cannot divide love equally even if he wants to. A person can love someone more than another person. But the real thing here is treating with justice, respecting their rights and not oppressing anoyone which we also understand it from the next part of the verse.
fela temiylu kullelmeyli fetezeruha kelmuallekah At least try not to neglect the others altogether while showing extra attention to one!
Dear friends, Qur’an directs its entire mentality to humanities happiness. You should understand that Qur’ans mentality isn’t about Allah’s definition, it’s happiness of mankind. Hence the center of Qur’ans thoughts are humans. Revelations bring solutions for humans needs.
Of course the first step is explaining the nature of life properly. Qur’an never denies a reality that is a part of lifes nature. A woman may lost his sexuality, it’s possible. She might lose her sexappeal, she might even lose her fertility. Either from birth or as a natural or accidental process afterwards, she might lose her attributes.
Again a woman might be crippled, in need of help constantly, weak so that she cannot fulfill her duties. All of these and other serious motivations like these, a man might in need of a second marriage. Because in that situation saying no to a man is only about torturing the man. So revelations opens a path here, giving a way out. Opening a door to people who are stuck in life.
In this scenario, one might say this. One begs the question. What if the same thing happen to man, what if man loses his fertility, unable to fulfill his sexual duties. What if he loses his sexappeal as well since anything that may fall to women may also fall to men. What if a man falls into a state of neediness that a woman cannot be able to help him in any case; should the woman be bound to man then?
I believe the answer is no. Just like the legitimate causes a man shows for a license for a second marriage, a woman may show similar excuses in order to get the right of divorce. In that case, if she wants and needs, she can divorce her husband. This is a right and responsibility for both parties. It’s not like one side is a convict and the other side is responsibility free. Because the main purpose here is justice, not oppression.
ve in tuslihu ve tetteku But if ye come to a friendly understanding, and practice self- restraint, feinnAllahe kane Gafuren Rahiyma; without a doubt Allah is Oft-forgiving, Most Merciful.
Even with all the problems we listed above and other problems we haven’t counted; Allah’s will is the survival of family. Allah’s will is by the direction of peoples patiences to one another.
What’s that gonna achive? This brings virtue. This brings being not to be selfish anymore. The verse about talked about selfishness, this verse brings forth devotion. So what does devotion brings, what can you gain from virtue. It elevates human. That’s how a person rises to his or her capacities boundries. This is the peak of moral behaviours. A man can only be whole if he is willing to do this kind of sacrifice. It’s a nice touch that the verse ends with the names of Gafur and Rahiym. Because if you act with forgiveness and compassion, without a doubt that Allah is Rahman and Rahiym, Gaffar and Gafur. In the end Allah will act with mercy and forgive your faults against Him, forgive your shortcomings, your dissensions and rebellious behaviours.
130-) Ve in yeteferreka yugnillahu kullen min seatiHI, ve kanAllahu Vasi’an Hakiyma;
If (a husband and wife) decide to separate, Allah will maintain them from His abundance, He will not leave them in need of each other. Allah is the Wasi, the Hakim. (A.Hulusi)
But if they disagree (and must part), Allah will provide abundance for each of them from His all-reaching bounty: for Allah is He that careth for all and is Wise. (A.Yusuf Ali)
Ve in yeteferreka yugnillahu kullen min seatiHI But despite all that, if they disagree and must part, Allah will provide abundance for each of them from His all-reaching bounty. Qur’an opens another door nonetheless. It doesn’t condemn. Especially unlike Christianism, Qur’an doesn’t restrict divorce. Because if that happens, people would burdened each other for the rest of their lives. Because divorce is the last resort but a solution nonetheless. Even not wanted, not a pleasant one but a solution.
That option is presented to people if there’s no ground for agreement, no choice of reconcilement. All other options are depleted. If so, divorce is a better choice if the alternative is keeping each other with despise.
ve kanAllahu Vasi’an Hakiyma; for Allah is He that careth for all and is Wise. If the dissension reaches to a level of divorce, know that Allah is your witness. Allah is Rezzak, for you become burden to another, your disagreements come to a peak, you shouldn’t go like that always, like a dead latching on an alive persons back and make him carry for the rest of his life.
131-) Ve Lillahi ma fiys Semavati ve ma fiyl Ard* ve lekad vasseynelleziyne utul Kitabe min kablikum ve iyyakum enittekullah* ve in tekfuru feinne Lillahi ma fiys Semavati ve ma fiyl Ard* ve kanAllahu Ganiyyen Hamiyda;
Whatever is in the heavens and the earth is for Allah (for the manifestation of the qualities denoted by the Most Beautiful Names)! We advised you and those who came before you, “Protect yourselves from Allah”… If you deny the reality (know that) assuredly whatever is in the heavens and the earth is for Allah! Allah is the Ghani, the Hamid. (A.Hulusi)
To Allah belong all things in the heavens and on earth. Verily We have directed the People of the Book before you, and you (O Muslims) to fear Allah. But if ye deny Him, lo! unto Allah belong all things in the heavens and on earth, and Allah is free of all wants, worthy of all praise. (A.Yusuf Ali)
Ve Lillahi ma fiys Semavati ve ma fiyl Ard Whatever is in the heavens and the earth is for Allah.
This expression comes quite frequently in Qur’an, you might have noticed it. Bringing solutions to life problems and unravels the blind knots of life itself, Qur’an always gives verdicts one after another and in the end Qur’an always reminds us the fact that why should we follow these rules. Because Whatever is in the heavens and the earth belong to Allah. As in, O human, if you want to be happy, you should also follow the rules of Allah. Because you owe Allah, your breath, your life, your existence. Because you are also a part of heavens and earth. Allah is the owner of you and those whose lives are connected to you. Allah is the real owner.
ve lekad vasseynelleziyne utul Kitabe min kablikum ve iyyakum enittekullah We advised you and those who came before you, “Protect yourselves from Allah”, “Know your responsibilities to Allah.”
This expression wants us the pay attention to most fundamental part of human relations. It is told on what ground human interactions should be set if we want to act with justice and morally. So what is this ground? It’s takva. Defending ones self with the consciousness of responsibility.
Becaue if you don’t have that, why should you act with justice?
If you don’t know your rights and responsibilities, then you don’t know your boundries either. If you don’t know your boundries, you don’t know your humanity too. So if a person who is unaware of his humanity, how can he realize Allah’s lordship? That’s why this last expression creates a reference to the most fundamental part of moral behaviours and says this. If you want to have a life time of moral actions then know your responsibilities to Allah. Because a person unaware of his responsibilities for Allah, cannot comprehend the responsibilities to his wife, his children, his society and even himself.
ve in tekfuru feinne Lillahi ma fiys Semavati ve ma fiyl Ard If you deny Allah, assuredly whatever is in the heavens and the earth is for Allah! This comes second time here.
ve kanAllahu Ganiyyen Hamiyda; and Allah is free of all wants, worthy of all praise. Hamiyd. Alla appraises are belong to Allah. All gratitudes, all appraises, the ultimate gratification are belong to Allah.
132-) Ve Lillahi ma fiysSemavati ve ma fiyl’ Ard* ve kefa Billahi Vekiyla;
Whatever is in the heavens and the earth is for Allah (for the observation of the meanings denoted by the Most Beautiful Names)! Sufficient for you as Wakil is Allah, the One who created you with His Names. (A.Hulusi)
Yea, unto Allah belong all things in the heavens and on earth, and enough is Allah to carry through all affairs. (A.Yusuf Ali)
Ve Lillahi ma fiysSemavati ve ma fiyl’ Ard* ve kefa Billahi Vekiyla Whatever is in the heavens and the earth is for Allah and enough is Allah to carry through all affairs. And now the third times.
So why this Ve Lillahi ma fiysSemavati ve ma fiyl’ Ard expression comes again. First of all this three expressions don’t have the same contents. Their targets are different. Forms are the same though. Yes, not a single word or letter is different but their emphasises are very different. We can deduce this from the content.
First reference is Allah’s Rezzak feature. Ve Lillahi ma fiysSemavati ve ma fiyl’ Ard 131st verses entry creates a reference to that feature, Allah as Rezzak owns and controls everything needed for creatures survival. All sustenances of creatures belong to Allah and Allah is the giver, distribütör of them.
Secondly, it also possess a reference of everything and everyone need Allah to continue their existences. We can see this within the verse too.
ve in tekfuru feinne Lillahi ma fiys Semavati ve ma fiyl Ard if you deny. If you fall into denial… Why? If you deny, know well that you deny an absolute being that you need for your existences survival. As in Only you feel the harm of your denial. How can you deny a being which your lives are bound to, this is the message here.
Thirdly; if you want to have a support, if you seek sanctuary a great wall to lean, Allah is enough for you. We can enrich the meaning of this by the next verse.
133-) In yeshe’ yuzhibkum eyyuhenNasu ve ye’ti Bi ahariyn* ve kanAllahu ala zalike Kadiyra;
O mankind, if He wills He can do away with you and bring others in your place! Allah has the power to do so! (A.Hulusi)
If it were His will, He could destroy you, O mankind, and create another race; for He hath power this to do. (A.Yusuf Ali)
In yeshe’ yuzhibkum eyyuhenNasu ve ye’ti Bi ahariyn* O mankind, if He wills He can do away with you and bring others in your place! ve kanAllahu ala zalike Kadiyra; Allah has the power to do so!
What is verses speech here? If Allah wills, as in if you don’t trust Allah, Allah loses His trust in you. If you betray that trust, what’s gonna happen? Allah erases you.
Dear friends, Allah doesn’t have a fixture. Allah doesn’t have fixtures. That’s why several of similar expressions we may see in Qur’an in different chapters.
..men yertedde minkum an diynihi fesevfe ye’tillahu Bi kavmin.. Maide/54
Whoever turns his faces back from Allah’s life regulations, know well that Allah brings another society to their places.
In yeshe’ yuzhibkum ve ye’ti Bi halkin cediyd; Fatir/16
If He wills, He erases you, wipes you away and brings an entirely new species. As in not just human, Allah is capable of creating a superiour creation than human. Bi halkin cediyd an entirely new being type. Do you really think Allah is bound to you, slave to you because you are human? Do you really think Allah needs your race, yourselves as individuals or your tribes, your communities, your countries, your wealth, your positions. Your opportunities… No. Whatever you have you owe Allah anyway. So how can you try to use them as leverage against Allah, how dare you!
So with a crude expression, none of you are unique and inexpandable. There’s not a person or society which is inexpendable. So don’t try to see yourselves as beings which Allah needs desperately. Opposite stands however. You, your clans, your countries, your races, your entire beings owe Allah your existences.
134-) Men kane yuriydu sevabed dunya fe ‘indAllahi sevabud dunya vel ahireti, ve kanAllahu Semiy’an Basiyra;
Whoever desires the bounties of this world should know that both the bounties of this world and eternal life to come are from Allah. Allah is the Sami, the Basir. (A.Hulusi)
If anyone desires a reward in this life, in Allah’s (gift) is the reward (both) of this life and of the hereafter: for Allah is He that heareth and seeth (all things). (A.Yusuf Ali)
Men kane yuriydu sevabed dunya fe ‘indAllahi sevabud dunya vel ahireti Whoever desires the bounties of this world should know that both the bounties of this world and eternal life to come are from Allah.
Very clear expression, translation is within the verse itself. ve kanAllahu Semiy’an Basiyra; for Allah hears and sees all things.
So you are a man of one world or two worlds. It is asked here to you. Because you should remember that if you want two worlds;
..ve men yurid sevabed dunya nu’tihi minha.. Whoever wants the happiness of earth, we shall give him that. ve men yurid sevabel ahireti nu’tihi minha.. And to those who wishes the goodnesses, graces of afterlife, we shall give them to him as well. (Alu Imran/145)
But whoever asks afterlife to us, we also gives him this world as bonus to, we can. But to those who only asks for this world, there’s no promotion in afterlife. That’s why you shall ask world and afterlife from the same door. It’s like creating this question. You ask afterlife from Allah naturally but from whom do you ask for this world?
So if you are a person of one world, you ask from Allah the little one. But if you are a person of two worlds, you ask for the bigger one. Because you cannot be content something lower than the paradise itself. And that’s the exact price Allah finds worthy to you.
135-) Ya eyyuhelleziyne amenu kunu kavvamiyne Bil kisti shuhedae Lillahi ve lev ala enfusikum evil valideyni vel akrabiyn* in yekun ganiyyen ev fakiyren fAllahu evla Bihima fela tettebiul heva en ta’dilu* ve in telvu ev tu’ridu fe innAllahe kane Bi ma ta’melune Habiyra;
O believers, be determined in the way of applying justice! Testify in the way of Allah even if this goes against your relatives or parents, whether rich or poor; for the right of Allah is higher than both! So do not follow your false conditionings to establish justice! If you distort the reality, certainly Allah, as the creator of your actions, is Habir. (A.Hulusi)
O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well- acquainted with all that ye do. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers, if you are sincere in your claims of belief kunu kavvamiyne Bil kisti shuhedae Lillahi ve lev ala enfusikum evil valideyni vel akrabiyn stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin. It’s clear I believe.
Dear friends, Islam has two main goals. Islam, the constant values of humanity in a universal scale. In this snse Islam has two constant main goals.
1 – Personal goal
2 – Sociopolitical goal.
Personal goal of Islam is the existence of Unity.
Social and political goal is the existence of Justice.
Unity is the ideal dimension of human-Allah relations
Justice is the ideal dimension of human-human relations.
That’s why whether it’s your mother or father, you need to be just. If you want to treat them well, justice is a must. If you favor them unjustly, that creates oppression on earth and ultimately you become responsible of mischief on earth which will effect them too at the end. You break the balance of life with that. And by your actions you make the society inhabitable and ultimately those whom you wish to protect become the harmful party. That’s why whoever you are with, you should stand with the oppressed and against tyrany, this is the deep flow of Qur’an for all social interactions, everflowing.
in yekun ganiyyen ev fakiyren fAllahu evla Bihima whether it be (against) rich or poor: for Allah can best protect both. Isn’t that right. Don’t favor the rich for their possessions sake.
I should make another reference to the incident of Abu Ta’me we studied in our previous lesson. Don’t make injustice favoring the poor either out of your pity. Don’t say, “He’s poor, let’s favor him even if he isn’t.” Or the opposite. “This one is rich. He has the means to buy everything, let’s not cross him.” No, justice must be carried at all times. The identity of the person in front of you, the possessions of that person, his poorness or richness, his connections to you, those shouldn’t create a mean to favor him. No matter what and no matter who, you should always act with justice.
fela tettebiul heva en ta’dilu So do not follow your false conditionings to establish justice!
ve in telvu ev tu’ridu fe innAllahe kane Bi ma ta’melune Habiyra; because if you distort or decline to do justice, telvu means distort; verily Allah is well- acquainted with all that ye do.
136-) Ya eyyuhelleziyne amenu Aminu Billahi ve RasuliHI vel Kitabilleziy nezzele ala RasuliHI vel Kitabilleziy enzele min kabl* ve men yekfur Billahi ve MelaiketiHI ve KutubiHI ve RusuliHI vel yevmil ahiri fekad dalle dalalen be’iyda;
O you who have believed, believe in Allah, and His Rasul, and in what He revealed to his Rasul (from the dimension of Names to his consciousness) and to those who came before you, in accord with the meaning signified by the letter B (Aminu B’illahi)… Whoever covers (denies) Allah, the creator of all with His Names, His angels (the forces which manifest the meanings of His Names), His Books (the knowledge of the reality He reveals), His Rasuls and the eternal life to come, has surely gone far astray in his faith. (A.Hulusi)
O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messenger, and the Day of Judgment, hath gone far, far astray. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O you who have believed Aminu Believe Billahi ve RasuliHI vel Kitabilleziy nezzele ala RasuliHI vel Kitabilleziy enzele min kabl Believe in Allah and His Messenger, and the scripture which He has sent to His Messenger and the scripture which He sent to those before him.
Interesting, is it not? O believers. Ya eyyuhelleziyne amenu,- Aminu Believe. Show faith. This form. It’s obviously not about showing the obvious. Qur’an is beyond that. Also like Taberi’s careful examination, the form of elleziyne amenu is like a prving ground of faith claims. As in you choose the name of something for yourselves and the word Mu’minun is for Allah’s name for you. So the faith mentionings in the verses that come with the form of elleziyne amenu proves that this is a claim yet.
That’s why there’s no mistake of understanding the verses of Ya eyyuhelleziyne amenu expressions like this. O you who have the claims of having faith. If you are sincere in your claims, do this; whatever is written after that expression. These are directorial verses not reporting. These verses that contain the expression of Ya eyyuhelleziyne amenu.
That’s why there’s a building here. It’s about orders and restrictions. These are the verses which address directly to peoples lives. And here we can see it in another verse, Baqarah/62. İInnelleziyne amenu velleziyne Hadu venNesara vesSabiiyn.. You who have the claims of faith, Jews, Christians; more accurately you who became Jewminded and Sabii etc.etc. men amene Billahi velyevmil’ahiri ve amile salihan, felehum ecruhum inde Rabbihim ve la havfun aleyhim ve la hum yahzenun (Baqarah/62) Whoever show faith to Allah and the afterlife and make good deeds… Qur’an lines up all individuals who have the claims of faith here, this includes Jews, Christians and the others. Qur’an picked among them. That’s why this is like a reference to that point. O you believers. Believe.
Taberi says, this is for Jews and Christians. Razi includes nonbelievers to this equation. No, it’s for everyone. This includes Christians, Jews, Hypocrites, half belivers, 95 percent believers, 99 percent believers; all of them. Even people who have fake beliefs. People who believe something blindly, not knowingly. People who believe but cannot act on it. People who cannot behave like a believer even they claim to be. All are included.
For a believer who is faking his beliefs the message is;
“O who fakes his beliefs, show faith sincerely.”
For a believer who cannot practice his beliefs in life;
“O believer who cannot act on his beliefs, adapt your faith to life.”
If he is a Jew or a Christian who show faith to his prophet and his book;
“O people of the book who show faith to his prophet and book, show faith in full, don’t be half believers.”
If he is a hypocrite who show a full faith to oursides but inside he is doubtful, shattered and two faced;
“O person who show a superficial faith, believe from inside too.”
And even for a person who show faith today but there’s no indication for tomorrow.
“O you believer, you have come to this day with your faith. Continue your beliefs forward from this point too.”
ve men yekfur Billahi ve MelaiketiHI ve KutubiHI ve RusuliHI vel yevmil ahiri Any who denies Allah, His angels, His Books, His Messenger, and the Day of Judgment, fekad dalle dalalen be’iyda; has gone far, far astray.
137-) Innelleziyne amenu summe keferu summe amenu summe keferu summezdadu kufren lem yekunillahu li yagfire lehum ve la liyehdiyehum sebiyla;
Indeed, those who believe (first) then deny, then believe again (temporarily) and then deny (again) and increase in denial, Allah will neither forgive them nor give them direction. (A.Hulusi)
Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them on the Way. (A.Yusuf Ali)
Innelleziyne amenu summe keferu summe amenu summe keferu summezdadu kufren This expression has more meaning inside itself. Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief; Those who believe then reject. What will happen to them?
lem yekunillahu li yagfire lehum ve la liyehdiyehum sebiyla; Allah will neither forgive them nor give them direction.
Dear friends, this verse talks about people who don’t take theirselves and their own faiths seriously.
More than themselves and faiths; people who don’t take Allah seriously. Now we talk about some offhand individuals who use Islamic rules when they just feel like it and left them and hold on to some other rule when they don’t find any ground they like.
People who take Islam as reference in a certain part of their life but in other businesses they take their own egos and desires.These are the ones we talk about.
Worshipping according to Qur’an and trading and making politics according to Satan. This is what we may easily call flippant.
We mentioned them a while back when we said splitted faiths. The message is for them and it says;
“Are you making fun of Allah? You haven’t fully believed yet, your beliefs are incomplete and flawed.” And this will be what you have from now on.
138-) Beshiril munafikiyne Bi enne lehum azaben eliyma;
Give tidings to the two-faced (hypocrites) of the severe suffering awaiting them! (A.Hulusi)
To the hypocrites give the glad tidings that there is for them a grievous penalty;- (A.Yusuf Ali)
Beshiril munafikiyne Bi enne lehum azaben eliyma Qur’an calls them hypocrites. And informs us. Give tidings to those hypocrites of severe suffering and the bad news on their final destination. Moving on.
139-) Elleziyne yettehizunel kafiriyne evliyae min dunil mu’miniyn* eyebtegune indehumul izzete feinnel izzete Lillahi cemiy’a;
Do those who leave the believers and befriend the deniers of the reality hope to find honor with them? Honor belongs entirely to Allah. (A.Hulusi)
Those who take for friends unbelievers rather than believers: is it honor they seek among them? Nay,- All honor is with Allah. (A.Yusuf Ali)
Elleziyne yettehizunel kafiriyne evliyae min dunil mu’miniyn* Those who take for friends unbelievers rather than believers: eyebtegune indehumul izzete feinnel izzete: is it honor they seek among them?
So the verses above were about political stance. That’s why the speech comes to this point. Political leadership, guidance and somewhat authority. Let’s finish the verse and continue our explanation.
eyebtegune indehumul izzete feinnel izzete is it honor they seek among them? Lillahi cemiy’a Honor belongs entirely to Allah.
This is a very interesting warning, dear friends. People who hopes to earn respect and honor by standing aside the authority, status quo. Those who say, “If I stay close to leadership, I have respect.” Those who choose authority over Allah, who think standing close to authority have more gain, more honor than standing close to Allah. In a wider perspective, people who accept a non-Islamic lifestyle over Islamic lifestyle and the reason of making such a choice is for seeking respect and honor among people. But in reality they deny Allah over some authority figure. It is said the necessary things above. These people are hypocrites.
These are the ones who don’t seek honor and respect from Allah. That’s why they always be victimized by the same authority they lean on and wait for a small amount of respect. They constantly and insistingly be betrayed by authorit, the same people whom they seek honor at the first place. And at the end they beat themselves by screaming betrayal. They don’t have the right for anything. Because those who seek honor from someone else other than Allah, they are bound to be betrayed.
140-) Ve kad nezzele aleykum fiyl Kitabi en iza semi’tum ayatillahi yukferu Biha ve yustehzeu Biha fela tak’udu maahum hatta yehudu fiy hadiysin gayrih* innekum izen misluhum* innAllahe cami’ul munafikiyne vel kafiriyne fiy cehenneme cemiy’a;
Revealed to you is this knowledge: Do not sit in an environment where the signs of Allah are denied or inappropriate things are spoken about them; until they change the subject! Otherwise, you will be just like them. (This verse should be evaluated in the light of the scientific truth of ‘mirror neurons.’ This verse is clearly a miracle in respect of expressing a modern discovery almost 1500 years ago!) Allah will bring the two-faced (hypocrites) and the deniers of the reality together in hell. (A.Hulusi)
Already has He sent you in the Book, that when ye hear the message of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith – all in Hell:- (A.Yusuf Ali)
Ve kad nezzele aleykum fiyl Kitabi Revealed to you is this knowledge en iza semi’tum ayatillahi yukferu Biha ve yustehzeu Biha when you hear the message of Allah held in defiance and ridicule, fela tak’udu maahum hatta yehudu fiy hadiysin gayrih* you are not to sit with them unless they turn to a different theme: innekum izen misluhum* Otherwise, you will be just like them.
This is a very interesting deduction indeed. There was another verse arrived before this one in timeline, En’am/68; there’s a reference here to that verse. Same warning comes in that verse similar to this one. The warning is clear. Standing neutral, silent to a happening that ridiculing your beliefs is the same thing standing partner to that defiance says Qur’an. We are not talking about criticism here. That’s different. You may argue, debate, you may criticise your own beliefs. You may sit and talk with people who openly deny the truth even. Prophet was constantly making conversations with nonbelievers. But no one have the right to insult your beliefs. And you cannot inslut to someone elses beliefs. You may deny them, you should deny anything superstitious. But insulting is not the wat to do it. So even insulting to false beliefs and superstitious is not allowed and considered wrong, how can you let anyone insulting the right and the truth. How can you stand still and not interfere to that insulting. Because Qur’an says if you don’t show any reaction to that insulting, you become like them.
innAllahe cami’ul munafikiyne vel kafiriyne fiy cehenneme cemiy’a; For Allah will collect the hypocrites and those who defy faith – all in Hell.
141-) Elleziyne yeterebbesune Bikum* fen kane lekum fethun minAllahi kalu elem nekun maakum ve in kane lil kafiriyne nesiybun kalu elem nestahviz aleykum ve nemna’kum minel mu’miniyn* fAllahu yahkumu beynekum yevmel kiyameti, ve len yec’alellahu lil kafiriyne alel mu’miniyne sebiyla;
They watch to see what will become of you… If Allah gives you victory, they will say, “Were we not with you also?” If a success comes to the deniers, they say, “Have we not surpassed you, have we not protected you against the believers?” Allah will judge between you during the Doomsday period. Allah will not give the deniers of the reality a cause against the believers. (A.Hulusi)
(These are) the ones who wait and watch about you: if ye do gain a victory from Allah, they say: “Were we not with you?”- but if the unbelievers gain a success, they say (to them): “Did we not gain an advantage over you, and did we not guard you from the believers?” But Allah will judge betwixt you on the Day of Judgment. And never will Allah grant to the unbelievers a way (to triumph) over the believers. (A.Yusuf Ali)
Elleziyne yeterebbesune Bikum They are hypocrites who insult your beliefs. Qur’an says the place of these hypocrites are with blasphemers. They will be gathered together in Hell says Qur’an. Also they weren’t just shallow believers too, no they were doing everything a believer should do. They were praying daily, remember that. They were praying right behind the prophet as well. They were building praying grounds and mosques. Masjid-i Dirar; but they were in fact recorded hypocrites.
So Allah says their place will be with blasphemers. Because if faith doesn’t come from inside, if it doesn’t settle in your hearts, if you see faith as a thing to wear and discard at your will like a jacket or a sock that can be thrown away at your whim, then you do the greatest inslut to faith, even greater than the blasphemers do. That’s why the deepest layer of hell is for hypocrites, we will see that in a few verses later in this passage.
They watch to see a trouble coming for you. Elleziyne yeterebbesune Bikum* fen kane lekum fethun minAllahi kalu elem nekun maakum… If Allah gives you victory, they will say, “Were we not with you also?” There’s a reference here to the two faced nature of hypocracy.
ve in kane lil kafiriyne nesiybun kalu elem nestahviz aleykum ve nemna’kum minel mu’miniyn If a success comes to the deniers, they say, “Have we not surpassed you, have we not protected you against the believers?” The word nestahvir here comes from the root of Havf which has a meaning of rallying or galloping a horse, so we can take the meaning as putting pressure on believers.
As in, to heathens and tyrants “Weren’t we encouraging you to attack them, weren’t we saving you from believers. These will taste defeat soon, their numbers are a few. We won’t meddle your affairs. We might not help you directly but notice that we don’t help them as well.”
Or saying words of resistance but deep down they inner voices are like this. “They don’t have enough power, so we are not with them. We just look like them. Don’t we stand at your side by encouraging you.”
fAllahu yahkumu beynekum yevmel kiyame but Allah will judge between you during the Judgement Day.
ve len yec’alellahu lil kafiriyne alel mu’miniyne sebiyla; And never will Allah grant to the unbelievers a way (to triumph) over the believers.
This verse draws the type of hypocracy . The most typical feature of hypocracy is about standing with the victorious side. Whoever is the winner, these kind always stand with them. Why? Becaue they only Show faith to power, not Allah. Why, because they are looter, they wish a piece of the gain. They always seek a share from earnings. They don’t have a will to pay the price but they have the will to seek the prize.
Yes, the most typical feature of hypocracy. Being with power. You see them with the winners all the time. Always with the group with larger numbers. They never stand with minority, no always with the majority, leadership, palace. Never with the opposition to system. Like I say, seeking loot and prize. This verse gives their attributes very well.
142-) Innel munafikiyne yuhadi’unAllahe ve HUve hadi’uhum* ve iza kamu iles Salati kamu kusala yuraunen Nase ve la yezkurunAllahe illa kaliyla;
The hypocrites try to deceive Allah, (whereas) Allah turns the result of their deception against them! When they stand for prayer, they stand reluctantly, to show themselves to others, and they remember Allah very little. (A.Hulusi)
The Hypocrites – they think they are over-reaching Allah, but He will over- reach them: When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance; (A.Yusuf Ali)
Innel munafikiyne yuhadi’unAllahe ve HUve hadi’uhum The hypocrites try to deceive Allah, whereas Allah turns the result of their deception against them! Allah causes them to be decieved. This translation is more accurate, more decent.
You remember the 9th verse of Baqarah Chapter. Yuhadi’unAllahe velleziyne amenu ve ma yahde’une illa enfusehum ve ma yesh’urun;
They try to decieve Allah and the believers, trying to fool them. But they don’t fool anyone but themselves. In reality one cannot cheat anyone, decieve anyone if he hasn’t decieved himself from the beginning. This is the reality of life.
Verse continues, ve iza kamu iles Salati kamu kusala yuraunen Nas When they stand for prayer, they stand reluctantly, to show themselves to others, ve la yezkurunAllahe illa kaliyla and they remember Allah very little.
Very interesting, dear friends. Just like the saying, liars candle burns out at night. Why is there a saying like this one, liars candle, hypocrites lights. Because there were no TV back in the days, people were going to bed when the night is young. A liar, in this case a hypocrite was leaving a lit candle in front of his window till the night praying time comes. Just because he didn’t want people to say “He went to bed without his night pray.” That’s why that candle was lit at evenings. It was just about fooling people with his praying routines.
Praying cannot stand with mischief. Not once, not ever. Yes, you cannot use praying and mischief at the same time. A believer who has the rush to reach the appointment with Allah when no one is looking; is the person who manages to overcome the sensation of mischief. If a man wants to test himself, he should do it with prayings.
The ending of the verse is also interesting. ve la yezkurunAllahe illa kaliyla; They think about Allah very little.
Zhikr, I said, dear friends; zhikr is your concern. Your zhikr is your concern. A person whose concern is Allah cannot forget Allah in one second. That’s why check your concerns, check them to see what your zhikrs target is all about.
143-) Muzebzebiyne beyne zalike, la ila haulai ve la ila haula’* ve men yudlilillahu fe len tecide lehu sebiyla;
(The hypocrites) waver between the two sides! Neither belonging to the people of faith, nor the deniers! And you can never find a way for those who Allah leads astray (in faith)! (A.Hulusi)
(They are) distracted in mind even in the midst of it,- being (sincerely) for neither one group nor for another whom Allah leaves straying,- never wilt thou find for him the way. (A.Yusuf Ali)
Muzebzebiyne beyne zalike The hypocrites waver between the two sides! They are in limbo on earth so to speak. They come and go between two sides.
la ila haulai ve la ila haula Neither belonging to the people of faith, nor the deniers! Being with two siders is being defeated. Because he who wants to be on both sides cannot stay in any side. In the end he becomes depleted, defeated. Don’t look at people who defend being unbuyest, only Satan’s job to force people stayng neutral in front of the truth. There’s a tyrant and there are victims, this is no place or time to be neutral. You cannot be neutral otherwise you side with satan. If you declare your neutral stance in the battle of truth and superstition, you definitely be a member of evil minus the perks. That’s why in a struggle of good and evil, truth and lie, being neutral, staying away from both sides means you enlist in Satan’s army as foot soldier.
So this type is described here. la ila haulai ve la ila haula Neither belonging to the people of faith, nor the deniers! They don’t have any place, the don’t have and color. Just like a chameleon they take the color of their surroundings.
ve men yudlilillahu fe len tecide lehu sebiyla; And you can never find a way for those who Allah leads astray. fe len tecide lehu sebiyla you can never find a way out for them ever. Len defines te’bi, eternity.
144-) Ya eyyuhelleziyne amenu la tettehizul kafiriyne evliyae min dunil mu’miniyn* eturiydune en tec’alu Lillahi aleykum sultanen mubiyna;
O believers, do not leave the believers and befriend the deniers of the reality! Do you want to give Allah a strong case against yourself (with this behavior)! (A.Hulusi)
O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer Allah an open proof against yourselves? (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O believers, la tettehizul kafiriyne evliyae min dunil mu’miniyn do not leave the believers and befriend the deniers of the reality!
I prefer the word comrade rather than friend in order to explain the expression accurately. Because just like the 139 and 141st verse of this chapter, we should define friendship politically, a relation of interest, a lifestyle unity. As in don’t unite your way of living by their lifestyle standards. Don’t direct your political interests for them. When we think the word friendship here, we should clarify the expression throughly. Hence the word comrade.
eturiydune en tec’alu Lillahi aleykum sultanen mubiyna Do you wish to offer Allah an open proof against yourselves?
That means if you become friendly with them, if you become comrades with them, share their lifestyle, remember; you give Allah a strong case against yourselves. Then your results end up in the worst possibility become the only truth for you.
145-) Innel munafikiyne fidderkil’ esfeli minennar* ve len tecide lehum nasiyra;
Indeed the two-faced (hypocrites) are at the lowest depths of fire! And never will there be a helper for them! (A.Hulusi)
The hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them;- (A.Yusuf Ali)
Innel munafikiyne fidderkil’ esfeli minennar Indeed the hypocrites will be in the lowest depths of the Fire. They will be in the deepest pit of Hell.
Indeed we hope that Allah protects us from all mischief. This verse explains that a hypocrite will have a fate much worse, much agonizing and much heavier than a blasphemer. Why? The reason is simple. A blasphemer is a black stone in a bag of rice, on the other hand a hypocrite is a white stone in the same bag. So if I ask is it the white stone or the black stone possess more danger here, what would you say? Without any doubt everyone would say the white stone since it can easily be mistaken as rice and break your teeth. You easily notice the black much before that.
That’s why people who look like a believer but they aren’t are more dangerous than people who declare their denial openly. We may see the potential in Baqarah chapter. 5 verses are reserved for believers, 2 verses for blasphemers at the beginning of the chapter but there are exactly 14 verses talks about the hypocrites. That’s the reason since they are the biggest threat because of their difficulty on identification.
ve len tecide lehum nasiyra; And you won’t find anyone to help them. There won’t be any allies for hypocrites. You may see these warnings throughout the entire Qur’an. Rasulallah had noticed some of those from their behaviours but some were among unknown. Allah informed them. Branded hypocrites, bad sheeted two faced individuals; Rasulallah was warned all about them. Allah’s Rasul acted on those warnings. When he was about to leave designated path, Allah sent a verse to warn him again. If he visited their graves, went into their cemeteries, gave their last rites, Allah stopped him from doing so.
From this we understand that in a society a hypocrites destructive power is far more great than a blasphemers.
146-) Illelleziyne tabu ve aslehu va’tesamu Billahi va ahlesu diynehum Lillahi fe ulaike me’al mu’miniyn* ve sevfe yu’tillahul mu’miniyne ecren aziyma;
Except those who (realize their mistake and) repent, fix their attitudes, cling to Allah with their essential reality, and purify their understanding of faith in the way of Allah… They are with the people of faith. And Allah will give the people of faith a great reward. (A.Hulusi)
Except for those who repent, mend (their lives) hold fast to Allah, and make their religious devotion sincere to Allah: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value. (A.Yusuf Ali)
Illelleziyne tabu Of course there are exceptions. People who repent ve aslehu fix their attitudes va’tesamu Billahi cling to Allah va ahlesu diynehum Lillahi and make their religious devotion sincere to Allah. These are the exceptions. A hypocrites path to make amends is open just like a blasphemer. Allah’s door of mercy is always open. If they turn their paths and become a believer not just fort he outside but fort he inside as well, there’s no problem.
Here the expression va ahlesu diynehum Lillah means make sincere devotion to Allah. Ihlas in religion is putting Allah to the center of life. Allah should be in the center of life and whatever we do we should do for Allah. This is what the devotion to Allah really means.
fe ulaike me’al mu’miniyn They will be with the believers. ve sevfe yu’tillahul mu’miniyne ecren aziyma; and when the time comes Allah will give a wonderful bounty to believers.
147-) Ma yef’alullahu Bi azabikum in shekertum ve amentum* ve kanAllahu Shakiyren Aliyma;
Why should Allah make you suffer you if you are grateful and believe! Allah is the Shakur, the Aleem. (A.Hulusi)
What can Allah gain by your punishment, if ye are grateful and ye believe? Nay, it is Allah that recogniseth (all good), and knoweth all things. (A.Yusuf Ali)
Ma yef’alullahu Bi azabikum in shekertum ve amentum We are now looking at a great expression regarding the Allah’s mercy. If you are grateful and believe, if you both believe and be grateful, why should Allah make you suffer? What can Allah gain from such unnecessary precautions. Exact translation is this. Ma yef’alullahu Bi azabikum in shekertum ve amentum If you are grateful and believe, what can Allah gain by your punishment? Why the need for punishment?
ve kanAllahu Shakiyren Aliyma; Allah recognises all good, and knows all things. We see the depths of Allah’s mercy here. Indeed our Rabb doesn’t enjoy giving any torment. Also if we look closely Allah doesn’t give an torment either, all pains and torments are self-inflicted.
The word shukr; when it is used for a person means gratefulness, when it is used for Allah, it is the acceptance of thanks. A persons purpose is being thankful to Allah, dear friends. The full purpose of all worshippings are showing our gratitudes. That’s why showing gratitude to a blessing shall be done by using it on that same purpose.
148-) La yuhibbullahul cehre Bissui minel kavli illa men zulim* ve kanAllahu Semiy’an Aliyma;
Except by those who have been wronged, Allah does not like the utterance of offensive words! Allah is the Sami, the Aleem. (A.Hulusi)
Allah loveth not that evil should be noised abroad in public speech, except from one who had being treated unjustly; for Allah is He who heareth and knoweth all things. (A.Yusuf Ali)
La yuhibbullahul cehre Bissui minel kavli illa men zulim this part sometimes be read as Illa men zaleme. Not as an unknown but known fact. The meaning changes when this happens naturally. La yuhibbullahul cehre Bissui minel kavli illa men zulim Except by those who have been wronged, Allah does not like talking offensively in public.
ve kanAllahu Semiy’an Aliyma; for Allah hears and knows all things.
Dear friends, this verse have two meanings.
1-It is not nice to speak badly of the past sins of sinners and hypocrites to their faces. Razi’s translation is in this direction. There might be people around who did some bad things in their past, some wicked part passed in their lives, it wouldn’t be nice to shove these incidents to their faces everytime. We have several proofs for this type of translation.
(2. meaning will come later)
Rasulallah’s life is a fine example. He had ordered people not to harass Ikrime bin ebi Cehl because his father was Abu Cehil.
“Don’t mention his father in places he can hear you.” This was Rasulallah’s warning.
It is very interesting. It’s real that Rasulallah was paying attention to peoples sensitivities. Because that type of bad talks would have nothing good come out of it. It could only sadden Ikrime who was a sincere believer himself.
Abu Huzeyfe’s father who died in Badir battle. His father was with the blasphemers side in Badir. When the confict had ended, he was thrown in a ditch with the rest of the casualties. At that time Abu Huzeyfe was there, present.
Rasulallah looked at him, when he realized he was looked by Rasulallah, he said;
“No, o Rasulallah, I only with that my father would taste faith. He was a smart man. My regret is his inability to do that.”
“It’s not his burial here, my regret nor his dead bodies state or treatment. It’s his lack of faith gives me my deepest sadness.” Interesting isn’t it?
149-) In tubdu hayren ev tuhfuhu ev ta’fu an suin feinnAllahe kâne Afuvven Kadiyra;
Whether you reveal or hide a good, or pardon a bad; Allah is the Afuw, the Qadir. (A.Hulusi)
Whether ye publish a good deed or conceal it or cover evil with pardon, verily Allah doth blot out (sins) and hath power (in the judgment of values). (A.Yusuf Ali)
In tubdu hayren ev tuhfuhu Whether you reveal or hide a good ev ta’fu an suin or pardon a bad Allah does blot out sins. As in kanellahu semian aliyma. Allah hears and knows all. So if you do a good deed openly or secretly, if you do good and forgive bad, Allah knows that too.
I mentioned a second thing above. This is the one.
2- Exceptance of people who are treated with injustice and their reflexive response. That means this. A person might pray for his adversary as a defensive mechanism, pray for him for his behaviours. The reason of arrival is mentioned like this.
A person talks badly for Abu Bekhir once. Naturally he responses his behaviour. At that time Rasulallah was there. While all the bad talks that man makes Rasulallah remains unresponsive, he tries to stand up and walks away when Abu Bekhir begins to respond back.
Abu Bekhir asks Rasulallah about this.
“O Rasulallah you didn’t say anything to him when he said all those bad things but you became uncomfortable when I responded him.”
Rasulallah’s answer was worthy of him.
“When he was talking badly to you, an angel was giving him his response. But when you decide to talk to him, that angel flied away and a demon came to its place. That’s why I walked away from there.”
Of course this explanation is very different by nature. But it’s also interesting on the perspective of Rasulallah for making an ideal stand against a situation like this.
Moving on. feinnAllahe kane Afuvven Kadiyra; for Allah does blot out (sins) and has power over all things.
150-) Innelleziyne yekfurune Billahi ve RusuliHI ve yuriydune en yuferriku beynAllahi ve RusuliHI ve yekulune nu’minu Bi ba’din ve nekfuru Bi ba’din ve yuriydune en yettehizu beyne zalike sebiyla;
Those who deny Allah and His Rasuls, want to cause separation between Allah and His Rasuls. They say, “We believe in some of them and deny some.” They want to adopt a position in between. (Another way to look at this is: They want to reject the reality and concept of ‘revelation,’ which is the manifestation of Allah’s Names, and spread the concept of ‘an external heavenly deity and His chosen prophet on earth’ instead.) (A.Hulusi)
Those who deny Allah and His messengers, and (those who) wish to separate between Allah and His messengers, saying: “We believe in some but reject others”: And (those who) wish to take a course midway,- (A.Yusuf Ali)
Innelleziyne yekfurune Billahi ve RusuliHI ve yuriydune en yuferriku beynAllahi ve RusuliHI Those who deny Allah and His Rasuls, want to cause separation between Allah and His Rasuls. ve yekulune nu’minu Bi ba’din ve nekfuru Bi ba’din They say, “We believe in some of them and deny some.” ve yuriydune en yettehizu beyne zalike sebiyla; they wish to take a course midway. This can be taken as a whole sentence. So these people…
151-) Ulaike humul kafirune hakka* ve a’tedna lil kafiriyne azaben muhiyna;
They are the ones who completely deny the reality. We have prepared a degrading suffering for the deniers. (A.Hulusi)
They are in truth unbelievers; and We have prepared for unbelievers a humiliating punishment. (A.Yusuf Ali)
Ulaike humul kafirune hakka* They are in truth unbelievers ve a’tedna lil kafiriyne azaben muhiyna and We have prepared for unbelievers a humiliating punishment.
Qur’an says it’s ironclad, non-negotiable. Don’t try to bargain the unity here. You trying to accept some and deny some other means you deny all of them, this is the meaning of it.
152-) Velleziyne amenu Billahi ve RusuliHI ve lem yuferriku beyne ehadin minhum ulaike sevfe yu’tiyhim ucurehum* ve kanAllahu Gafuren Rahiyma;
As for those who believe Allah’s Names comprise the essence of all creation and in the (disclosure of) Rasuls, and who do not discriminate between them (in respect of their disclosure) Allah will give their rewards. Allah is the Ghafur, the Rahim. (A.Hulusi)
To those who believe in Allah and His messengers and make no distinction between any of the messengers, we shall soon give their (due) rewards: for Allah is Oft- forgiving, Most Merciful. (A.Yusuf Ali)
Velleziyne amenu Billahi ve RusuliHI To those who believe in Allah and His messengers ve lem yuferriku beyne ehadin minhum and make no distinction between any of the messengers ulaike sevfe yu’tiyhim ucurehum Allah will give their rewards in full when the time comes.
ve kanAllahu Gafuren Rahiyma for Allah is Oftenly Forgiving, Most Merciful.
I once again pray for Allah’s mercy and blessing.
“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”.