TAFSIR LESSONS AL-TAWBAH (38-60) (63)

“EuzuBillahiminesheytanirracim”

“BismillahirRahmanirRahiym”

Dear Qur’an friends, today we begin our translation with the prays to our Rabb so that He opens our hearts to Qur’an.

In our previous lesson we had studied Tawbah chapter 37th verse. We saw that blasphemy and denial wasn’t limited with the person himself but the disease spreads from the heart to perspective and life. We saw how this crocked reflection changes that persons life and then how far the wrong senses might go. Those deniers were trying to play with life and trying to change the laws of nature for their own agenda. It came to a point where heathens were meddling with the calendar based on the laws that Allah put in the first place.

The basis of this approach was the mentality that puts the wealth of earth first place in hearts. We can summarize it like this. We saw the mentality which indicates that power and wealth can lead the laws of nature, in fact that its the other way around. It’s like saying, “I have power so I’m right.” Those who hold the power in that era were trying to change the rules of nature that Allah put. The changes and corruption of heathens for the months and time.

Now we continue the chapter with a new passage in our lesson.

38-) Ya eyyuhelleziyne amenu ma lekum iza kiyle lekumunfiru fiy sebiylillahis sakaltum ilel’Ard* eradiytum Bil hayatid dunya minel’ahireti, fema metaul hayatid dunya fiyl’ ahireti illa kaliyl;

O believers… What is wrong with you that when you are told, “Go forth to battle in the way of Allah” you cling heavily to the earth! Do you prefer the worldly life over the eternal life to come? While the bounties of the worldly life are nothing compared to those of the life to come! (A.Hulusi)

O ye who believe! what is the matter with you, that, when ye are asked to go forth in the Cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter. (A.Yusuf Ali)

Ya eyyuhelleziyne amenu O believers. O you who are patient in their faiths.

ma lekum iza kiyle lekumunfiru fiy sebiylillahis sakaltum ilel’Ard what is the matter with you, that, when you are asked to go forth in the Cause of Allah, you cling heavily to the earth.

A clear expression. Tafsir is an artform that helps to regain the meaning when translation suffers from interlinguistic tidals. That’s why we do tafsir. In order to gain the real meaning, we also look for inner and outer contexts, the possibilities of language, etimological roots, the changes of the words through time. When we cut the additions and patch the ansense the loss of meaning can be altered because we go directly to the source. We go deep the well of words however we can.

Then Te’vil begins. Taking the word from the source and brings forth that meaning, carrying the meaning to this day and this land. It’s not about altering the meaning it’s about adding life to the concept, bringing a perspective that correlates with life. This rejuvenates the meaning. This is what we try to do here. It brings forth an attitude. Clearly and openly submit to Allah. If you have this claim of course. Because saying, “I’m faithful but I won’t submit to Allah” is meaningless and quite frankly offensive, not to mention ridiculous.

You cannot talk about faith where submission doesn’t exist. That’s why we are been told about a harsh test for believers and life is the classroom of this test. On the path of Allah and Qur’an, laying down the possessions, ideas, energies and other means to Allah is one thing but laying down our lives is something totally different that’s why the challenge of life is the hardest one yet.

Test of life is the ultimate test of faith. How close to Allah that gave you your life to begin with. The measure of your love is the things that you can give back. That’s why when the tests are opened, our Rabb takes the test of life as the peak of all challenges. Here the expression unfiru fiy sebiylillah is a reference to Tabuk March.

Tabuk March was about to battle the Byzantine Army going against Madina Islam Country who were informed and provoked by Abu Amir, Rasulallah’s enemy. March began with the news of Byzantines armies arrival reached Rasulallah. At first this wasn’t Rasulallah’s intention. But there are borderlands of Byzantines in Syria and some Arabic clans who were allies with Byzantine. Naturall these forces couldn’t stand idly by to the biggest faith movements of history.

Byzantine was restless with this faith movement because it came to its borders rather quickly. Once unheard of a bunch of believers now ruline over a country almost the size of Europe and within ten years time. No military strategist, no sensible politician could comprehend and explain how this growth might be.

That’s why the other forces in the area were restless from this growth. Surely Byzantine wasone of them and their action could only be explain by this feelings.

Abu Amir was a leader in Madina who had a saying in Damascus also in good terms with Byzantine administration, a respectful man among the clan leaders in the area as well. Local of Madina he was also a big tradesman and leader. Madina locals had elected him as their leaders at first.

But after Rasulallah’s arrival in Madine, Abu Amir saw him as an obstacle against his leadership that’s why he went to Byzantine and tried to provoke them against Rasulallah. As a result Rasulallah gathered an army at the ninth year of Hejira.

This armies march then remembered as Tabuk March. Tabuk was a settlement between Madina and Damascus, close to Damascus. Rasulallah arrived there with his army but since there were no attack or any attempt to offense related, Rasulallah didn’t attack either. He never attacked first without a reason.

For this principles terms, Rasulallah returned with his army but there were also some interesting memories in this march. It was done in summers best days, the climate was good, the date fruits were riped but the march in desert was harch and since it’s a fourteen days of march without a decent break not everyone was volunteering to go forward. Feet are not the means to reach the destination, faiths were. Only faith can help those people to survive such a harch movement, under that hot and scorching sun and with constant dangers for their lives.

This great test was mentioned in this chapter with details. Following verses informs us about three people who had failed this test and their great repentance and we will realize once more that Qur’ans light are for believers eyes and heart and the experience is beyond time and space.

eradiytum Bil hayatid dunya minel’ahirah Do you prefer the worldly life over the eternal life to come?

This question really hurts. But it’s a question laying under all the related problems. What satisfies a person? What satisfy you? It’s like asking, “How much is your worth?”. These concepts are relatable. If we ask ourselves how much do we think we worth, this next question of Qur’an should come next. “What satisfies us, what makes us happy in heart, what concludes our search in life and makes us say “Yes, I finally found it.” It’s a great measurement to value ourselves in the process. So do we prefer this earthly life over the eternal afterlife? Does this life satisfies our search of existence and meaning?

A subtle wordplay came to my mind now. In arabic language earth or world spells as “dunya, dena, edna” roots. It means close, low, within reach, under, cheap. Saying this word with this form also shows us an unseen lesson. If you are close to earth, if you say earth you also say “hayatiddunya, el hayatiddunya.” It’s a verbal saying translated as “earthlife” So by this extension if one says “el hayatid ahirah” he means afterlife and otherworld, next world.” So as a conclusion if you use this word “earth” by meaning, you with or without realizing also believe that there’s another world without a doubt.

Very interesting. El hayat, life. Dunya, simple and low. It’s an adjective to describe earthlife. El hayatid dunya comes as a female adjective related name so based on this fact we might say, When we name earth we also believe the existence of another world automatically.

fema metaul hayatid dunya fiyl’ ahireti illa kaliyl; But little is the comfort of this life, as compared with the Hereafter. From these words a new mentality, a new perspective can easy born. A system when you say world, you also mention the afterlife. A thought system and the verse ends with this concept by saying this (simple and low) earths life has no value over afterlife.

39-) Illa tenfiru yuazzibkum azaben eliymen ve yestebdil kavmen gayrekum ve la tedurruhu shey’a* vAllahu ala kulli shey’in Kadiyr;

If you do not go forth (to battle), He will punish you with a painful suffering and bring in your stead another people; you cannot harm Him at all… Allah is Qadir over all things. (A.Hulusi)

Unless ye go forth, He will punish you with a grievous penalty, and put others in your place; but Him ye would not harm in the least. For Allah hath power over all things. (A.Yusuf Ali)

Illa tenfiru yuazzibkum azaben eliymen Unless you go forth, He will punish you with a grievous penalty, ve yestebdil kavmen gayrekum ve la tedurruhu shey’a and put others in your place; but Him ye would not harm in the least.

I wonder if it’s clear, dear Qur’an friends. Allah may easily put another community instead of us and he wouldn’t be harmed in the least. So no person, no society, no race claims that Allah is optional. No race should call themselves indispensable. There’s no indeispenable race, community or person in Islam. Truth and celestial values are not some hereditary subjects. You cannot say, “My father was holy so by birthright I am as well.”

..men yertedde minkum an diynihi fesevfe ye’tillahu Bi kavmin.. (Maida/54) There are several expressions in Qur’an that resembles this one. Whoever turns face from Allah’s religion, Allah’s social rules, Allah brings forth another community in their stead. ..yuhibbuhum ve yuhıbbuneH they love Allah and Allah loves them. ezilletin alel mu’miniyne e’izzetin alel kafiriyn. To believers they act like ground, land but to deniers they stand up like solid rocks.

So a community who are obsessed over subject like being holy and chosen,are the ones who put at the list of trade. They are about to face the danger of being replaced. Another verse on this is Abraham/19 saying, in yeshe’ yuzhibkum ve ye’ti Bi halkin cediyd; “If we wished, we might wiped you all out, clean you, destroy you and creates a whole new creature.” It might not be a human anymore, you cannot limit the subject with human communities. Bi halkin cediyd. “A new form of creation. A new alternative. So if humanity fails to maintain the hopes that were intrusted with them, we might easily be replaced with an alternative species. What more can be said to that? Even the entire race of humanity might be at stake on this scenario so who can have claims like they are indispensable as a person or community. We see a verse that defies the expectations of being indispensable.

vAllahu ala kulli shey’in Kadiyr; The verdict of all these claims and possibilities. For Allah has power over all things.

40-) Illa tensuruhu fekad nasarehullahu, iz ahrecehulleziyne keferu saniyesneyni, iz huma fiyl gayri, iz yekulu lisahibihi la tahzen innAllahe meana* feenzelAllahu sekiynetehu aleyhi ve eyyedehu Bi cunudin lem teravha ve ceale kelimetelleziyne keferus sufla* ve kelimetullahi hiyel ‘ulya* vAllahu Aziyzun Hakiym;

Indeed, Allah has aided him, even if you haven’t! Remember when the deniers of the knowledge of the reality drove him out of his homeland, he was the second of the two (one of two people)! Remember they were in the cave (Rasulullah saw] and Abu Bakr [ra])… Remember he said to his friend, “Do not grieve, certainly Allah is with us” (he was making a reference to the unity of existence)… Allah endowed tranquility upon him and supported him with armies you did not see… He made the word of those who deny the knowledge of the reality the lowest… It is the word of Allah that is highest! Allah is the [Aziz, the Hakim. (A.Hulusi)

If ye help not (your Prophet), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: being the second of the two; they two were in the Cave, and he said to his companion, “Have no fear, for Allah is with us”: then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the Word of Allah is exalted to the heights: for Allah is Exalted in might, Wise. (A.Yusuf Ali)

Illa tensuruhu fekad nasarehullahu Indeed, Allah has aided him, even if you haven’t! He as in Muhammad the Prophet. Now the verse gives us the scale of believers, specifically the believers who should help Muhammad, saying, “If you choose not to help prophet, remember, you are not without an alternative, the biggest supporter of him is Allah. Even if you don’t help him, he shall find the support he needs. Help comes from somewhere else.”

iz ahrecehulleziyne keferu saniyesneyni, iz huma fiyl gayri you want example, let’s give you one. Remember you are in Madina region, this verses arrived in the ninth year of Hejira, Islam took roots in that area and there’s no alternative power to Muslims. They were acknowledged by all people in that region whether friend or foe. So let’s give you an example from that time which the prophet had no one around to help him.

Which time was that? They were in that cave, that time when the heathens, the deniers were drowing him out of his home, prophet was one of two people hiding in that cave. Saniyesneyn. As in there was no army around him, no power like this. He was one of two people, trapped in that cave. And verse continues.

iz yekulu lisahibihi la tahzen innAllahe meana* Rasulullah saw Abu Bakr)… Remember he said to his friend, “Do not grieve, certainly Allah is with us” feenzelAllahu sekiynetehu aleyhi ve eyyedehu Bi cunudin lem teravha Allah endowed tranquility upon him and supported him with armies you did not see.

The information of why no one is without alternative. Clear example. There’s no indispensable concept in Allah’s religion and this is the biggest proof in history. Even Muhammad was one of two people seemingly without help maybe about to be at the mercy of people who were about to murder them but Allah didn’t leave him.Allah brought down his help in different ways. Giving them tranquility, calmness, inner peace.

This is an alternative to help from Allah. If Allah wants to help a person, He doesn’t do it solely with different physical sources. Sometimes the inner strengths become the things we need. Morale that can be given to you by an army on your side can more thatn be achieved by your inner peace that Allah bestow upon you. The calmness within you when the footsteps approach and the moment which all things might end appears. You may be at the point of being exist, at that point you give your ultimate test that you win or fail.

What should you say? Nothing is over because Allah is with us. La tahzen innAllahe meana. Can you find the strength to say this? Why should the footsteps come to your way? Why should you climb the Sevr in the first place? Shouldn’t Allah helped you before you climbed that harsh path?

Indeed, Allah can. But person must feel the depletion of his strength, his options only then Allah’s help may arrive to save him. You should do your path to prove yourself to deserve the help. You should be able to say “I’m out, done, my Rabb”. So that Allah responds with “I arrived, my worshipper.” If all lights go dark around you, start the generator in your heart, that should feed you from inside. This is the inner peace. Allah helps you find it. The moment you deplete, Allah’s help shall arrive and complete you then you realize that Allah is the only help, only sanctuary, only door to salvation.

This is a trust, faiths moral description is trust. He who says, I believe but I don’t trust doesn’t really believe. The trust gives its fruits in moments like these. Even the prophets were tested with harsh difficulties what more can we say. Even the prophets were tested with the hardest questions, lifethreathening situations, is it really to much for us to endure some simple difficulties. Where is the surprise in that?

So the moment the prophet was tested was also the moment which everything might be easily over. Actually it’s the reaction that defined the outcome. Your stance, your trust to Allah. Are you confident enough to stand tall by trusting that Allah’s help will arrive or the opposite?

When they were in that cave on Sevr Mountain, the footsteps of the enemies were about to reach them, they were on the verge of ending a lifetime struggle, wouldn’t that situation even trembles your trust in Allah just a little bit? But like the prophet said, “Don’t be afraid. There’s a third party here with us.”

As in we might read in all hadith completions, “Who can harm two people that Allah arrived them as the third.”

Being two people with the addition of Allah as the third, or being the single person with the addition of Allah as the second. That’s when you have the chance, that’s when you have the endless faith.

ve ceale kelimetelleziyne keferus sufla and humbled to the depths the word of the Unbelievers. ve kelimetullahi hiyel ‘ulya Allah’s cause protected its position as the highest regard.

ve kelimetullahi hiyel ‘ulya Allah’s cause protected its position as the highest regard. I tried to explain it the best I can. The cause of unbelievers were lessened but Allah’s cause was elevated, it never suffered like that. Allah’s cause was always the highest so it protected its position and you contribute in this cause. You hold on to its greatness and elevated with it. So those who hold on to the cause are elevated. Such a cause you don’t elevate it but it elevates you.

vAllahu Aziyzun Hakiym; But the Word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.

41-) Infiru hifafen ve sikalen ve cahidu Bi emvalikum ve enfusikum fiy sebiylillah* zalikum hayrun lekum in kuntum ta’lemun;

Go forth to fight, whether armed heavily or lightly… Strive in the way of Allah with your possessions and your lives… This is better for you, if only you knew. (A.Hulusi)

Go ye forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and your persons, in the Cause of Allah. That is best for you, if ye (but) knew. (A.Yusuf Ali)

Infiru hifafen ve sikalen ve cahidu Bi emvalikum ve enfusikum fiy sebiylillah Go forth to fight, whether armed heavily or lightly… Strive in the way of Allah with your possessions and your lives zalikum hayrun lekum in kuntum ta’lemun This is better for you, if only you knew.

hifafen ve sikalen has the meanings of light and heavy. Many translators including Razi had this approach, whether it’s easy for you or hard. Whether it’s simple for you to fight or something hard for you to do. The core meaning in verse is about a person spending his whole power for the sake of holy and immortal values and the only door that can repay the life spent on for, Allah’s will. The verse says that if you are willing to give your life for a path, let it be a path that can repay you back with more than your lives.

What’s not to be understood? It’s a logical call comes from our Rabb, isn’t that enough? It calls to our logic, our minds. The concept of big and small comes from birth in humans.

Big is big, and small is small, this concept is not something to be learned it’s from birth. So the math is quite simple for everyone. Give the things you have for a concept that  can give you back more than you had. When you trade you always go for the highest bidder. So when the trade is about your life, would you dare to be wrong? Your lives, once they’re gone, they’re gone for good. So the verse is clear. If you give someone your everything, make sure that He has the ability to give you back more in return.

42-) Lev kane aradan kariyben ve seferen kasiden lettebe’uke ve lakin be’udet aleyhimushukkah* ve seyahlifune Billahi levisteta’na leharecna meakum* yuhlikune enfusehum* vAllahu ya’lemu innehum lekazibun;

Had there been spoils or it been a moderate trip, they would have followed you. But it seemed difficult for them. (Despite this) they will swear by Allah, “If we were able, we would have gone with you”… They are destroying themselves… Allah knows that indeed they are liars. (A.Hulusi)

If there had been immediate gain (in sight), and the journey easy, they would (all) without doubt have followed thee, but the distance was long, (and weighed) on them. They would indeed swear by Allah, “If we only could, we should certainly have come out with you”: They would destroy their own souls; for Allah doth know that they are certainly lying. (A.Yusuf Ali)

Lev kane aradan kariyben ve seferen kasiden lettebe’uke Had there been spoils or it been a moderate trip, they would have followed you. A historical reference to Tabuk march. I said a long and harsh trip about that, not easy indeed. But here we read the parameters of being hypocritical about the faith exam by these verses. Naturally like all other verses the message is beyond time and space, so it addresses to all people, all of us. These verse which turn us inside out.

We learn the base codes of mankind, it gives us the idea of humanity always seek the gain without paying the price, always running for the easy path. But it’s not natural, the law isn’t that. Those who are not willing to pay the price always be bound to stay outside. Especially for us humans, which the mind, willpower and all these great things have been given to these organisms and elevated to a stature from a simple animal to the leader of all creation. Does Allah give those to us for free? So this is the message here. If it was an easy trip or easy gain, they would have followed you without hesitation.

ve lakin be’udet aleyhimushukkah but the distance was long, and weighed on them. Clear. A victory by earning is one side, a victory without lifting a finger is the other. This is where the power of mankind might deplete. Why is hard more important? Because just like the saying, “Easy come, easy go.” The law of nature indicates clearly that when you gain something easier than you should, it’s only natural to lose it easier than you should. The right of that wealth cannot be legitimized.

This was the truth of Sevr. This was the lesson in that cave after that climb. Why would a help that came after that climb, in that cave? Whouldn’t it be easier the blessings arrive before all that? Or better yet, wouldn’t it be better if the help arrived before they leave Mecca? No, because it’s the law, it’s the part of a great design. So Allah didn’t change the rules for beloved Prophet Muhammad, what make us think thay Allah might chan ge the rules for us?

ve seyahlifune Billahi levisteta’na leharecna meakum* yuhlikune enfusehum* Despite this) they will swear by Allah, “If we were able, we would have gone with you. They are destroying themselves. This last part is important. yuhlikune enfusehum destroying themselves, their own characters. It’s worse to destroy the character than destroying the life. That’s why here the humanity within ourselves are targeted. By saying these, doing these, you are destroying your personalities, characters. By definitions you commit suicide for the values that make you, you.

Hypocracy has been explained to us by Qur’an with a fashion beyond time. How can we realize and read hypocracy, How should we approach it. We all should learn about these from Qur’ans revelations.

vAllahu ya’lemu innehum lekazibun; Allah knows that indeed they are liars. That’s it. Personalities split, saying one thing to outside and yet thinking something else from inside. A torn character. By doing so they also yuhlikune enfusehum They are destroying themselves. Destroying humanity. The worse thing that a man can do to himself is hypocracy. This is the message here.

43-) ‘AfAllahu ‘ank* lime ezinte lehum hatta yetebeyyene lekelleziyne sadeku ve ta’lemel kazibiyn;

Allah has pardoned you (from living any discomfort due to this)! Why did you give them permission to remain (behind from the Battle of Tabuk) when you had not yet distinguished with certainty the truthful ones from the liars? (A.Hulusi)

Allah give thee grace! Why didst thou grant them exemption until those who told the truth were seen by thee in a clear light, and thou hadst proved the liars? (A.Yusuf Ali)

‘AfAllahu ‘ank* Allah give you grace! lime ezinte lehum hatta yetebeyyene lekelleziyne sadeku ve ta’lemel kazibiyn Why did you grant them exemption until those who told the truth were seen by you in a clear light, and you had proved the liars?

The target of this verse is Rasulallah, of course. It is said, Allah forgive you. It also has the function of saying, Allah forgave you. Basically it’s a warning of compassion. All translators agreed on this fact that the mistake here was a tactical one. It’s not a mistake of personal weaknesses because it’s quite understandable. He was a prophet saying, Lem ad’as en ashukka ala kulubin nas.

I wasn’t sent to people to open their hearts and look what they are all about. Naturally the verse talks about a tactical error. Why did you give permission to all those people, why did you excuse them from battle without checking their excuses throughly. But in fact the next verses indicates that this behaviour was inevitable in celestial scale. As in it should have happened so that it should be mentioned here.

So what is the lesson? It’s this. All the revelation free actions and judgements of prophet were open to analysis and mistakes. So when you follow your saints, elders, masters or leaders, don’t try to find wisdom in their every behavious. This is a great lesson indeed.

This last verse of Kehf chapter almost takes life here. Kul innema ene besherun mislukum yuha ileyye ennema ilahukum ilahun vahid.. (Kehf/110) Say, “I’m a human just like you. A human alone.” This is important since this comes as a form of last will of prophet to his community.

La tutruni kema etriyyet ne Meryem, Don’t fly me like they did to son of Mary. Fe innema ena abdun I’m just a person. Fe kulu Abdullahi ve rasuluhu..! Say he was a man of Allah and His Prophet. (Buhari, Hudut, 31 vd)

So this brush of compassion was based on this understandable reason. Since the reason of this event is about this fact, it gains more important that our Rabb chose it to illuminate this eternal lesson. Prophet was a human being and all his judgements not based on revelations were quite open to interpretation and analysis. So don’t turn these tactical errors to sacred actions.

44-) La yeste’zinukelleziyne yu’minune Billahi vel yevmil ahiri en yucahidu Bi emvalihim ve enfusihim* vAllahu Aliymun Bil muttekiyn;

Those who believe in Allah as comprising their essence with His Names and the eternal life to come, will not ask you permission (to remain behind) from striving with their possessions and lives… Allah knows (as their essence with His Names) the ones who protect themselves. (A.Hulusi)

Those who believe in Allah and the Last Day ask thee for no exemption from fighting with their goods and persons. And Allah knoweth well those who do their duty. (A.Yusuf Ali)

La yeste’zinukelleziyne yu’minune Billahi vel yevmil ahiri en yucahidu Bi emvalihim ve enfusihim Those who believe in Allah and the Last Day ask you for no exemption from fighting with their goods and persons. Code of behaviour is explained here. Two distinct types of human behaviours. The center stage is not about humans though, they are like actors of history. The real concept is behaviours, actions.

Believers attitude and hypocrites attitude. So what is the difference between these two behaviours? Qur’an tests these two sides and gives us the result as this.

They don’t ask permission from you to go to jihad and spend their wealth on the way of Allah. These are the ones who believe in Allah and afterlife. So the real problem should be about the core faith then. All those people outside action differently for many reasons, saying one thing while thinking something else entirely. This basic human response is all about faith problem.

People cannot see the core of the problem because instead of going deep to the problems roots, they dwell on the surface. And since they cannot identify the problem they cannot cure it either. So here Qur’an says, all those hypocritical behavious of humans come from the same problem, the disease of hypocracy in hearts.

vAllahu Aliymun Bil muttekiyn; And Allah knows well those who do their duty.

45-) Innema yeste’zinukelleziyne la yu’minune Billahi vel yevmil’ahiri vertabet kulubuhum fehum fiy raybihim yetereddedun;

It is those who do not believe in Allah as comprising their essence with His Names and the eternal life to come, and whose consciousness is filled with doubt, who ask you for permission (to be excused from joining the battle with you)… In their doubts, they keep hesitating. (A.Hulusi)

Only those ask thee for exemption who believe not in Allah and the Last Day, and whose hearts are in doubt, so that they are tossed in their doubts to and fro. (A.Yusuf Ali)

Innema yeste’zinukelleziyne la yu’minune Billahi vel yevmil’ahiri Only those ask you for exemption who believe not in Allah and the Last Day, The opposite of the above. vertabet kulubuhum and whose hearts are in doubt.

This is important. vertabet kulubuhum those who are in doubt, who are filled with doubt. This phrase and submission to Allah are the opposite sides of attitude.

fehum fiy raybihim yetereddedun so that they are tossed in their doubts to and from. It’s clear. In order to set the faith straight within heart, the trust and submission are essential. Like I said the moral meaning of faith is trust. Jihad is the sharpest test of all. It surfaces nifak, hypocracy. It’s like the litmus paper of faith. That’s how a man learns about his faiths worth. This is the proving ground for people who have the claims of having precious faith and that’s how they’re measured, by hitting it to the checkstones of faith.

46-) Velev eradul huruce lee’addu lehu ‘uddeten ve lakin kerihellahunbiasehum fesebbetahum ve kiylak’udu meal ka’idiyn;

If they had intended to go forth (to battle), surely they would have made some preparation for it. But Allah knew their participation was not required so He kept them back, and they were told, “Remain with those who remain.” (A.Hulusi)

If they had intended to come out, they would certainly have made some preparation therefor; but Allah was averse to their being sent forth; so He made them lag behind, and they were told, “Sit ye among those who sit (inactive).” (A.Yusuf Ali)

Velev eradul huruce lee’addu lehu ‘uddeten If they had intended to come out, they would certainly have made some preparation therefor ve lakin kerihellahunbiasehum fesebbetahum but Allah was averse to their being sent forth; so He made them lag behind. Unbias is actually the exit point, or exit style for that matter. It can also be translated as standing attitude. Allah didn’t like their attitude of standing, that’s why He made them fall behind.

If you drag your feet on such matter, Allah destroys your will of standing up. How can Allah make you stay and fall behind? This is how. When the will disappeear, you cannot find the strength to stand. It’s like appetite. That’s why every blessings come as two. On efor the blessing itself, and the other is tenahhum, the will to use that blessing. Apple is a blessing and the will to eat the apple is tenahhum. If the second isn’t given with the first, it couldn’t be counted as a blesing. If you acquire the bread without the will of eating it, it wouldn’t be a blessing. As you can see the simple blessing isn’t enough. Allah gives Signs, Reveleations. But if you don’t have the willpower to turn them into your lifestyle, if you don’t crave to use them, then you just sit still.

It’s like a reference to them. ve kiylak’udu meal ka’idiyn and they were told, “Sit you among those who sit inactive. I explained how they got their message, their will was taken from them.

Praying is a blessing, it’s like bread and water. But executing the duty of praying has the same meaning as the appetite to eat the bread. If you take away the appetite just like bread, it cannot be a blessing anymore. You cannot gain from it. That’s why when asking for a blessing from Allah, we should also pray for the will to reach that blessing.

Also the sitters here, it’s obvious. Ve kiylak’udu has a strange reference in Arabic language. Saying “sit” to a standing person and saying “sit” to a laying person has different words in Arabic language. So based on this idea, you might understand what kind of “sit” was been told to the people who were dragging their feet. Iclis has the meaning of “sit down” and ug’ud has the meaning of “raise up” to those who are laying down. As you can see the addressed group here never among the standing ones, they weren’t even standing or sitting for that matter. They were laying down anyway so basically we might say they don’t have the intention to begin with.

47-) Lev harecu fiykum ma zadukum illa habalen ve le evda’u hilalekum yebgunekumul fitnete, ve fiykum semma’une lehum* vAllahu Aliymun Bizzalimiyn;

Had they gone to battle with you, they would not have been anything but a burden upon you. Surely they would have sought to cause provocation among you… There are among you some who listen to them. And Allah knows who the wrongdoers are (as their essential reality with His Names). (A.Hulusi)

If they had come out with you, they would not have added to your (strength) but only (made for) disorder, hurrying to and fro in your midst and sowing sedition among you, and there would have been some among you who would have listened to them. But Allah knoweth well those who do wrong. (A.Yusuf Ali)

Lev harecu fiykum ma zadukum illa habalen Had they gone to battle with you, they would not have been anything but a burden upon you.

It seems fort his group, if they were forced or were insisted on to come to the march,they would have been only a burden. That’s why the previous verse said “AfAllahu ank” Allah forgives you. Because the same verses also says now that the prophets decision is because of the eternal scenario.

ve le evda’u hilalekum yebgunekumul fitnete, ve fiykum semma’une lehum* Surely they would have sought to cause provocation among you… There are among you some who listen to them. vAllahu Aliymun Bizzalimiyn And Allah knows who the wrongdoers are.

48-) Lekadibtegavul fitnete min kablu ve kallebu lekel’umure hatta cael Hakku ve zahere emrullahi ve hum karihun;

Indeed, they had already sought provocation before, and had turned things upside down for you… Until the Truth came and Allah’s command became manifest, though they did not like it. (A.Hulusi)

Indeed they had plotted sedition before, and upset matters for thee, until,- the Truth arrived, and the Decree of Allah became manifest much to their disgust. (A.Yusuf Ali)

Lekadibtegavul fitnete min kablu ve kallebu lekel’umure Indeed, they had already sought provocation before, and had turned things upside down for you.Shocking, what already happened here was something before Tabuk March, it was Uhud. Back then these people were revealed as hypocrites. Because they also had done the same thing back then. Divided people and left Rasulallah at the last moment. They still had the same behaviour so the reference is about that.

hatta cael Hakku ve zahere emrullahi ve hum karihun Until the Truth came and Allah’s command became manifest, though they did not like it.

The most peculiar thing here is the last sentence though they didn’t like it. It almost like they exist only to put obstacles on Allah’s path while the order of Allah always come through.

So the expression zahere Emrullah here is like until the command of Allah takes like. Losses, tests and trials should all be taken as the fate and nature of this business. Life is a test and surely with many losses. But since there were people who hadn’t had the heart to follow Rasulallah even they witnessed the arrival of revelations by first hand, even in that era there were hypocrites, surely there has been this weakness of human heart exists in all times and all places.

49-) Ve minhum men yekulu’zen liy ve la teftinniy* ela fiyl fitneti sekatu* ve inne cehenneme lemuhiytatun Bil kafiriyn;

Some of them say, “Permit me, do not allow me to fall into provocation”… Be careful, they are already in the provocation! Indeed, Hell (the state of burning) encompasses the deniers of the knowledge of the reality (as their very essence with the Names)! (A.Hulusi)

Among them is (many) a man who says: “Grant me exemption and draw me not into trial.” Have they not fallen into trial already? and indeed Hell surrounds the Unbelievers (on all sides). (A.Yusuf Ali)

Ve minhum men yekulu’zen liy ve la teftinniy Some of them say, “Permit me, do not allow me to fall into provocation” Look at this excuse. Don’t test me. Don’t put me on a trial that I will lose.

The word fitne is used at 60 different verses and it has many meanings. Wrath, calamity, disaster, tyranny, torture, oppression, war, çivil war, temptation, provocation, terror and many others. So in order to understand the true meaning in this verse we should analyze it carefully.

Here I believe it is used as the sin form. As in, don’t make me commit sins. This is a fake faith show,  it’s a fake reaction of staying away from fitne. The truth is they don’t want to go through a test that they will surely fail. So they choose the path of saying, “Let me pass this test without taking it.” It’s like saying graduate me without making exams. An indecent proposal of course. It’s the proposal of not following Allah’s laws and definitely a hypocritical ethic. Basically it’s about trying to bribe the prophet for paradise.

ela fiyl fitneti sekatu* Have they not fallen into trial already? ve inne cehenneme lemuhiytatun Bil kafiriyn and indeed Hell surrounds the Unbelievers on all sides.

50-) In tusibke hasenetun tesu’hum* ve in tusibke musiybetun yekulu kad ehazna emrena min kablu ve yetevellev ve hum ferihun;

If a good reaches you it distresses them… But if a disaster strikes you, they say, “Luckily we took our precaution beforehand” and turn away in joy. (A.Hulusi)

If good befalls thee, it grieves them; but if a misfortune befalls thee, they say, “We took indeed our precautions beforehand,” and they turn away rejoicing. (A.Yusuf Ali)

In tusibke hasenetun tesu’hum* If a good reaches you it distresses them. ve in tusibke musiybetun yekulu kad ehazna emrena min kablu ve yetevellev ve hum ferihun But if a disaster strikes you, they say, “Luckily we took our precaution beforehand” and turn away in joy.

This is not a particular historical event. It’s the universal nature of hypocracy. Everyone should test themselves with these teachings. Feeling joy for other peoples success and sorrow for other peoples failures are in the natural code of humanity. It’s from fitrat. The opposite however is a shifting. It’s a weakness, it’s a tell that the ship of heart is about to sink.

51-) Kul len yusiybena illa ma ketebAllahu lena* HUve mevlana* ve alAllahi fel yetevekkelil mu’minun;

Say, “Nothing will befall us except what Allah has prescribed for us! HU is our protector! Let the believers place their trust in Allah alone (believe the Name Wakil in their essence will fulfill its function).” (A.Hulusi)

Say: “Nothing will happen to us except what Allah has decreed for us: He is our Protector”: and on Allah let the Believers put their trust. (A.Yusuf Ali)

Kul len yusiybena illa ma ketebAllahu lena* Say: “Nothing will happen to us except what Allah has decreed for us: This is the attitude of a believer HUve mevlana* He is our Protector ve alAllahi fel yetevekkelil mu’minun and on Allah let the Believers put their trust.

This is the universal approach of a believer, the opposite of a hypocrite. These verses depict this two distinct group as above time and space since they have exist in humanities history. That’s why we should read these verses knowing that there shall always be two opposite life understanding on that.

52-) Kul hel terebbesune Bina illa ihdel husneyeyn* ve nahnu neterabbesu Bikum en yusiybekumullahu Bi azabin min indiHI ev Bi eydiyna* feterabbesu inna me’akum muterabbisun;

Say, “Are you watching us to see which of the two beautiful things (spoils – a quality attained at the end of a challenge – or martyrdom – one who abandons his body or both his body and his sense of identity and tastes death in this way) will befall us? We await that Allah will afflict you with suffering from Himself (from within you, illness etc.) or through our hands… So wait in hope (of whatever you wish to befall us) we are also of the waiters with you.” (A.Hulusi)

Say: “Can you expect for us (any fate) other than one of two glorious things- (martyrdom or victory)? But we can expect for you either that Allah will send His punishment from Him, or by our hands. So wait (expectant); we too will wait with you.” (A.Yusuf Ali)

Kul hel terebbesune Bina illa ihdel husneyeyn Say: “Can you expect for us (any fate) other than one of two glorious things- (martyrdom or victory) Martydom or victory. This is the feeling of those soldiers doing the Tabuk March, what will we gain? Will it be the throne of martydom of the sense of victory. These are the glory paths each, so there’s no loss for them. There’s no loss in Allah’s call. There’s no necessity that once a good comes the bad should follow.

ve nahnu neterabbesu Bikum en yusiybekumullahu Bi azabin min indiHI ev Bi eydiyna* But we can expect for you either that Allah will send His punishment from Him, or by our hands. feterabbesu inna me’akum muterabbisun So wait (expectant); we too will wait with you.” Unfortunately this is one of the weaknesses of mankind, believers included. Inpatience.

53-) Kul enfiku tav’an ev kerhen len yutekabbele minkum* innekum kuntum kavmen fasikiyn;

Say, “Spend willingly or unwillingly in the way of Allah, it will never be accepted of you… For you have become a people corrupted in faith!” (A.Hulusi)

Say: “Spend (for the Cause) willingly or unwillingly: not from you will it be accepted: for ye are indeed a people rebellious and wicked.” (A.Yusuf Ali)

Kul enfiku tav’an ev kerhen len yutekabbele minkum Say, “Spend willingly or unwillingly in the way of Allah, it will never be accepted of you… innekum kuntum kavmen fasikiyn For you have become a people corrupted in faith. Even you willingly spend your savings on the way of Allah, it won’t be accepted. Why? Because you failed on the exam of life. You use the wealth to cover your life. But you cannot deceive Allah. This is the meaning.

54-) Ve ma mene’ahum en tukbele minhum nefekatuhum illa ennehum keferu Billahi ve Bi RasuliHI ve la ye’tunes Salate illa ve hum kusala ve la yunfikune illa ve hum karihun;

What prevents their charities (expenditures in the way of Allah) from being accepted is this: They became of the deniers of Allah, their essential reality with his Names, and His Rasul; they come to salat lazily and give charity unwillingly. (A.Hulusi)

The only reasons why their contributions are not accepted are: that they reject Allah and His Messenger; that they come to prayer save lazily; and that they offer contributions unwillingly. (A.Yusuf Ali)

Ve ma mene’ahum en tukbele minhum nefekatuhum illa ennehum keferu Billahi ve Bi RasuliHI The only reasons why their contributions are not accepted are: that they reject Allah and His Messenger

They too give alms and contribute the cause but they won’t be accepted because there’s one big obstacle. They insist on disrespect and denial against Allah and His Messenger. The moral translation also has the meaning of ungratefulness.

ve la ye’tunes Salate illa ve hum kusala that they come to prayer save lazily, an important part.ve la yunfikune illa ve hum karihun and that they offer contributions unwillingly. The beginning of previous verse tav’an has an opening here. If you want to do contribution, do it willingly. Because even they you seem willing, if their hearts say otherwise, their contributions become vain, since it always led to a mutual or one sided gain.

55-) Fela tu’cibke emvaluhum ve la evladuhum* innema yuriydullahu liyu’azzibehum Biha fiyl hayatid dunya ve tezheka enfusuhum ve hum kafirun;

So, let neither their wealth nor their offspring impress you… With it, Allah only intends to punish them in the worldly life (i.e. suffering that results from becoming captivated by worldly things and hence falling far from the reality of Allah) and for their lives to depart while they are in a state of denying the knowledge of the reality (by way of a scheme). (A.Hulusi)

Let not their wealth nor their children dazzle thee: in reality Allah’s wish is to punish them with these things in this life, and that their souls may perish in their (very) denial of Allah. (A.Yusuf Ali)

Fela tu’cibke emvaluhum ve la evladuhum So, let neither their wealth nor their offspring impress you. Don’t be distracted by looking at their wealth and children.

Fela tu’cibke words usually has the meaning of envy, but distraction also works as well. Because by the process of Rasulallah’s education for believers the problem of envy for other peoples wealth and children were dealt with. And since these verses arrived at the ninth year of Hejira, several other verses already had come before this, like Hicr/87 about gazing upon other peoples possessions with envy. Basically that problem was solved years before this verse.

“I was presented with earthly power or the power in afterlife. I chose the power of afterlife” said by Rasulallah. The pleasures of earth are fairly limited and false so Rasulallah calmed believers hearts with these words and the problem was solved.

innema yuriydullahu liyu’azzibehum Biha fiyl hayatid dunya ve tezheka enfusuhum ve hum kafirun Allah only intends to punish them in the worldly life and for their lives to depart while they are in a state of denial.

Clear. The wealth is a question of test and once failed it becomes a disaster. Wealth won’t help anyone in afterlife but stuck with that wealth and ignore the afterlife while on earth, turns that wealth a means of torture in afterlife. 35th verse delivers the picture perfectly. They shall be ironed with that to their bodies.

56-) Ve yahlifune Billahi innehum leminkum* ve mahum minkum ve lakinnehum kavmun yefrakun;

They swear by Allah that they are certainly from among you! While they are not from among you! But they are people who are very afraid. (A.Hulusi)

They swear by Allah that they are indeed of you; but they are not of you: yet they are afraid (of you). (A.Yusuf Ali)

Ve yahlifune Billahi innehum leminkum* They swear by Allah that they are indeed of you ve mahum minkum but they are not of you ve lakinnehum kavmun yefrakun yet they are afraid.

There’s the keyword, friends. All these times the reason of hypocracies existence is this weakness, feat. This is the verse that decodes the nature of mischief. The basic reason of hypocracy is fear and where there’s fear, it invites mischief.

57-) Lev yecidune melceen ev megaratin ev muddehalen levellev ileyhi ve hum yecmehun;

If they could find a place of refuge, a cave, or any place to enter (to hide), in fear they would seek refuge in it; they are a confused people! (A.Hulusi)

If they could find a place to flee to, or caves, or a place of concealment, they would turn straightway thereto, with an obstinate rush. (A.Yusuf Ali)

Lev yecidune melceen ev megaratin ev muddehalen levellev ileyhi ve hum yecmehun If they could find a place to flee to, or caves, or a place of concealment, they would turn straightway thereto, with an obstinate rush.

It’s about panicing and act with a pack mentality in one word. Yecmehun. It has the meaning range of ce me ha word. That word has the concept of wild horses traveling as groups and starting to run away with the hint of danger. Ce Ma Ha is the pattern behaviour of a hypocratic community. Just like wild horses they act with fear when they are spooked and forget to use their minds, senses and knowledge.

58-) Ve minhum men yelmizuke fiys sadakat* fein u’tu minha radu ve in lem yu’tav minha iza hum yeshatun;

And among them are some who criticize you concerning the help you give… If it were given to them, they would be pleased… But if the help is given to others they become furious. (A.Hulusi)

And among them are men who slander thee in the matter of (the distribution of) the alms: if they are given part thereof, they are pleased, but if not, behold! they are indignant! (A.Yusuf Ali)

Ve minhum men yelmizuke fiys sadakat And among them are men who slander you in the matter of the distribution of the alms. About the places and people you give alms and zekat.

fein u’tu minha radu ve in lem yu’tav minha iza hum yeshatun If it were given to them, they would be pleased… But if the help is given to others they become furious.

Back in 33 and 34th and 52, 53 and 54th verse we were informed about the rich hypocrites behaviours and now we see the poor hypocrites behaviours.

59-) Velev ennehum radu ma atahumullahu ve RasuluHU ve kalu hasbunAllahu seyu’tiynAllahu min fadliHI ve RasuluHU, inna ilAllahi ragibun;

If only they had been satisfied with what Allah and His Rasul gave them and said, “Sufficient for us is Allah… Soon He will give to us from His bounty, His Rasul too… Indeed, we are of those who have turned to Allah.” (A.Hulusi)

If only they had been content with what Allah and His Messenger gave them, and had said, “Sufficient unto us is Allah. Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!” (that would have been the right course). (A.Yusuf Ali)

Velev ennehum radu ma atahumullahu ve RasuluHU If only they had been content with what Allah and His Messenger gave them, ve kalu hasbunAllahu seyu’tiynAllahu min fadliHI ve RasuluHU, inna ilAllahi ragibun and had said, “Sufficient unto us is Allah. Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!”

The harsh addressing against rich hypocrites doesn’t exist here. The poors get a softer reaction with a sense of bitter regret.

60-) Innemes sadakatu lilfukarai velmesakiyni vel amiliyne aleyha vel muellefeti kulubuhum ve fiyrrikabi vel garimiyne ve fiy sebiylillahi vebnis sebiyl* feriydaten minAllah* vAllahu Aliymun Hakiym;

Charity is an obligation by Allah, only for the poor and the needy, and those employed to collect charity, and for the purpose of guiding toward Islam, and for the servants, the indebted, for spending in the way of Allah and for the travelers… Allah is the Aleem, the Hakim. (A.Hulusi)

Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the Cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom. (A.Yusuf Ali)

Innemes sadakatu lilfukarai velmesakiyni Charity is an obligation by Allah, only for the poor and the needy,

Mesakiyn, the unseen poor. It’s people who are in need of charity but not tell it out loud. Everyone knows beggars but miskini is only known if he chooses to be known. But in fact they are really in need.

vel amiliyne aleyha vel muellefeti kulubuhum and those employed to collect charity, and for the purpose of guiding toward Islam. All the action regarding to guide and invite people to Islam by warming their hearts come under this topic of muellefeti kulub.

ve fiyrrikabi vel garimiyne and for the servants, the indebted. This errikab is used to describes both slaves and servants under mandatory order. Basically people who lost their freedom. So saving a slave for that matter is considered as zekat and charity.

ve fiy sebiylillahi vebnis sebiyl for spending in the way of Allah and for the travelers… Like we said all actions on the path of Allah is financed as charities.

Ibnis sebiyl means the son of roads. It has both the meanings of traveler or homeless. By the translation of Muhammad Abduh it also has the meaning of little children who were left to street.

feriydaten minAllah* ; thus is it ordained by Allah, vAllahu Aliymun Hakiym and Allah is full of knowledge and wisdom.

These are the 8 places of zekat and charity. Possessions and wealth that are entrusted to us by Allah, we may spend them on these eight paths for social prosperity and obligations.

Because He gives us the revelations, the eternal values, the end of our speech should be about being grateful to our Rabb infinitely.

“Ve ahiru davana velil hamdulillahi rabbil alemiyn” (Jonah/10) “Praise be to Allah, the Cherisher and Sustainer of the Worlds!” All products of our claims, causes and lives are for Allah and our last word to our Allah is “Hamd”.

“Esselamu aleykum.