TAFSİR LESSONS AT-TAWBAH (107-129)(66)

“EuzuBillahiminesheytanirracim”

“BismillahirRahmanirRahiym”

Dear Qur’an friends, today we continue our lesson with the 107th verse of Tawbah chapter. As you remember in our previous lesson the topic was about the behaviour patterns of hypocrites during the Tabuk Expedition. These revelations unravels the background of their psychology and teaches us the patterns of hypocrites not only in that time but for all times as well.

Here also within the frames of expedition, we read these verses about some other types of hypocritical behaviours and how they come to life.

107-) Velleziynettehazu mesciden diraren ve kufren ve tefriykan beynel mu’miniyne ve irsaden limen harebAllahe ve RasuleHU min kabl* ve leyahlifunne in eradna illel Husna* vAllahu yesshedu innehum le kazibun;

And there are some who have opened mosques to harm the believers, to cause disbelief and division among the believers and as a station to watch those who previously warred against Allah and His Rasul… They swear, “We intended only the best”… Allah testifies that they are certainly liars. (A.Hulusi)

And there are those who put up a mosque by way of mischief and infidelity – to disunite the Believers – and in preparation for one who warred against Allah and His Messenger aforetime. They will indeed swear that their intention is nothing but good; but Allah doth declare that they are certainly liars. (A.Yusuf Ali)

Velleziynettehazu mesciden diraren ve kufren ve tefriykan beynel mu’miniyne ve irsaden limen harebAllahe ve RasuleHU min kabl And there are those who put up a mosque by way of mischief and infidelity – to disunite the Believers – and in preparation for one who warred against Allah and His Messenger aforetime.

There might be some among you that heard the concept of Masjid-i Dirar. Although this is a patterned name these days, it was not a name but a function when these verses initially arrived. A mosque that harms, a temple that is build to cause harm.

If you ask how a temple might cause harm, the answer is like this. A mosque or a temple doesn’t gain his feature just because of its architecture of name but the means of using it. That’s why this message is here. A places sacrecy doesn’t come from its minarets of altars but the purpose if using it.

This fact also shows us this. It might seem like a masjid but this is the place that Allah orders us to demolish. Because inside it is only served satan. The other way around is also possible. It might not look like a sanctuary, not pleasant looking, a plain structure with nothing in it. But it might also be a branch of Kaaba. Even the Kaaba itself, the mother of all masjids on earth is so plain and simple, it has a touch of natural structure as well. Maybe the plainest stucture on eearth is Kaaba but it is also the center of all mercy origins on earth. Like that.

ve leyahlifunne in eradna illel Husna* They will indeed swear that their intention is nothing but good; vAllahu yesshedu innehum le kazibun but Allah does declare that they are certainly liars.

Naturally when we look at the content of this verse, it’s obvious that there is a historical event and dimension. What is this event? The center of it was a Madina resident named Abu Amir, a man from the Hazrech clan. Abu Amir though being an Arab also embraced the Christianity and became a monk. In those times the monks are named as el-Kissiys, the arabic translation of christian monks. So he was an accepted religion leader even by all who followed christianity.

He fought against Rasulallah in Uhud. Interestingly enough I see Abu Amir as the exact opposite of Muhayrik, the Jewish scholar and wealthyman that fought in Uhud battle with Rasulallah. These two historical figures that are their exact opposite happened to be at the exact time and space there in Uhud. Abu Amir, christian monk suffering shirq that blurred the faith in Allah fighting aside with heathens that had no faith to Allah and to the book of people. But Muhayrik which was also a person of the book, a jew fighting with Rasulallah against them.

According to some records Abu Amir migrated to Syria after Uhud battle. After that he became a respeted elder among Gatafan tribes which were also christians. They constantly gave advices to their comrades in Madina. One of those tactics was that they built a mosque right near the place where Rasulallah make his daily prays as a sign of respect. Those comrades did exactly that by following the orders of their leader Abu Amir. They even invited Rasulallah to legitify their masjids. But in truth they were trying to use that building as a base to organize a mutiny and cue against Rasulallah.

So this verse informs us about that fact and like I said before value of a place cannot be about its architecture or name but the reason of it, the purpose. This verse informs us about that constant principle.

108-) La tekum fiyhi ebeda* lemescidun ussise alet takva min evveli yevmin ehakku en tekume fiyh* fiyhi Ricalun yuhibbune en yetetahheru* vAllshu yuhibbul muttahhiriyn;

Do not ever stand to prayer in that mosque! The mosque founded on taqwa (protecting yourself in the way of Allah from the inadequacies of your identity) from the first day is more worthy of you to stand in… There are men there who love purification… Allah loves those who purify. (A.Hulusi)

Never stand thou forth therein. There is a mosque whose foundation was laid from the first day on piety; it is more worthy of thy standing forth (for prayer) therein. In it are men who love to be purified; and Allah loveth those who make themselves pure. (A.Yusuf Ali)

La tekum fiyhi ebeda Do not ever stand to prayer in that mosque! La Tekum indicates a negative order, it’s the negative form of praying order. So don’t pray there, don’t worship there. Like I mentioned before they invited Rasulallah to their mosque to make their masjid legit. Surely they will say “Rasulallah did pray in our mosque” later and by that they will easily did their plans later.

If the verse hadn’t given the situation I believe Rasulallah would really go there and prayed there just like the funeral of hypocrites chief. Or like those hypocrites that came to them with fake excuses tos tay behind in Tabuk Expedition.

Even Rasulallah did come there and prayed there, it wouldn’t change the fact that this place was the center of treason and blasphemy. I see this reference here in this verse.

lemescidun ussise alet takva min evveli yevmin There is a mosque whose foundation was laid from the first day on piety; ehakku en tekume fiyh* it is more worthy of thy standing forth (for prayer) therein fiyhi Ricalun yuhibbune en yetetahheru* In it are men who love to be purified; vAllahu yuhibbul muttahhiriyn and Allah loves those who make themselves pure.

In our previous lesson when we analyzed the words rics and taharet we said that Qur’an uses them to indicate the spiritual and physical cleanse. Here we see the similar expression whilst talking abour takwa mosque. There were many debates on the location of this Takwa mosque. Some said that Kuba mosque which Rasulallah had stayed for a while after the Hejira and made his prayers for a while. But there are records coming from serious sources like Ahmed Bin Hambel and Ibn Mace that the central mosque in Madina was named the takwa mosque at the time. But like we always says these verses are beyond time and space. And since the message of these verses are eternal this taqwa mosque expression includes all buildings and masjids that has the purpose of making like better for worshipping Allah. And all the mentioned groups on that note are the ones who build these mosques.

109-) Efemen essese bunyanehu ala takva minAllahi ve ridvanin hayrun emmen essese bunyanehu ala shefa curufin harin fenhare Bihi fiy nari cehennem* vAllahu lâ yehdil kavmez zalimiyn;

Is the one who founds his building on taqwa and the pleasure of Allah (Ridvan; the capacity to transform potentials into actions through the awareness of one’s reality) better or the one who founds it on the edge of a crumbling cliff that is ready to collapse with him into the fire of hell? Allah does not enable the wrongdoing people (dualists, deniers and hypocrites) to experience the reality! (A.Hulusi)

Which then is best? – he that layeth his foundation on piety to Allah and His Good Pleasure? – or he that layeth his foundation on an undermined sand-cliff ready to crumble to pieces? and it doth crumble to pieces with him, into the fire of Hell. And Allah guideth not people that do wrong. (A.Yusuf Ali)

Efemen essese bunyanehu ala takva minAllahi ve ridvanin hayrun Here we have a comparison. Is the one who founds his building on taqwa and the pleasure of Allah better emmen essese bunyanehu ala shefa curufin harin fenhare Bihi fiy nari cehennem* or the one who founds it on the edge of a crumbling cliff that is ready to collapse with him into the fire of hell? vAllahu lâ yehdil kavmez zalimiyn And Allah guides not people that do wrong.

If you notice here the verse takes the speech from a corporeal building to a metaphorical comparison. By comparing the masjids that are built with bad intentions and good intentions and takes the analogy to life. We can also translate the takwa as Allah concern.

Another meaning of takwa is the consciousness of responsibility with the great explanation of Toshiko Ioyatsu. Although here it might seem a spot on explanation Qur’an doesn’t use these kinds of expressions always with the same meanings. Meaning richness changes with the context. That’s why in this case I translated as Allah concern in men. People always have concerns and build their actions on that concerns mostly. It may easily be earthly concerns. Sometimes it’s about society, speech, image or anything else. But the most noble concern of all is Allah concern and that is takwa. That’s why if a man build his action on the concern of Allah than his life has the foundations of Allah concern. He does all his actions with the notion of what would Allah say. And because he has concerns for Allah’s will he always does what Allah orders and advises to do.

And now we think about another man, the opposite analogy of Qur’an. Built his house on the edge of a cliff. Shefa means edge but curuf word has more rich connation. Curuf is this, piece of earth that is carved by water and flood. It’s in that emptiness. And the next word Harin, the earth piece that stayed in that emptiness is also fragile. That’s how Qur’an identifies all actions not based of takwa as this buildings, fragile on the edge of a cliff that is hollow inside because of flood.

Of course by this point we might complete the comparison. Building is actions and foundation is faith. Hypocrites do their buildings without foundations. This is important. Here we evaluate the actions of hypocrites. A building without its roots. We should remember again the end of the verse. vAllahu la yehdil kavmez zalimiyn; And Allah guides not people that do wrong. Zulum, tyranny and wrongdoings, rotten foundations of buildings. A small tremble and the whole building collapses. And what’s next if that happens, that building with all its glory and beauty becomes graves to those within.

110-) La yezalu bunyanuhumulleziy benev riybeten fiy kulubihim illa en tekattaa kulubuhum* vAllahu Aliymun Hakiym;

Until their hearts are shattered, the mosques they build will continue to be a doubt in their hearts… Allah is the Aleem, the Hakim. (A.Hulusi)

The foundation of those who so build is never free from suspicion and shakiness in their hearts, until their hearts are cut to pieces. And Allah is All-Knowing, Wise. (A.Yusuf Ali)

La yezalu bunyanuhumulleziy benev riybeten fiy kulubihim illa en tekattaa kulubuhum The foundation of those who so build is never free from suspicion and shakiness in their hearts, until their hearts are cut to pieces.

With a loose translation this phrase has a reflective side which is the main reason of its existence in the first place. The life building they built in their hearts on the suspicions foundation shall only last until their hearts are shattered.

The translation of the word suspicion is riybe. Riybe isn’t an ordinary suspicion though. Ordinary suspicion is shek in arabic. Qur’an also uses the word shek but not with this meaning. Qur’an describes heavy suspicions with riybe. According to Ibn Faris in his book Mekayis-ul Luga, riybe describes fear aside the suspicion. Concern. What if I was the wrong one at this whole time concern. This is the fear of hypocrites. These words describes the heart condition of hypocrites, the storm of souls very vividly. A fear induced suspicion. I suspect but what if I was wrong. I built this house but what if it collapses. Hypocracy is hard indeed. This verse should be taken without adding the concept of the previous verse because this verses metaphorical nature is a bit different.

vAllahu Aliymun Hakiym And Allah is All-Knowing, Wise.

111-) InnAllaheshtera minel mu’miniyne enfusehum ve emvalehum Bienne lehumul cennete, yukatilune fiy sebiylillahi feyaktulune ve yuktelune va’den aleyhi hakkan fiyt Tevrati vel Inciyli vel Kur’an* ve men evfa Bi ahdiHI minAllahi festebshiru Bi bey’ikumulleziy baya’tum BiHI, ve zalike huvel fevzul aziym;

Indeed, Allah has purchased, from the believers, their souls and their properties in return for Paradise… They fight for the cause of Allah, so they kill or are killed… It is a true promise he bears from the Torah, the Gospel and the Quran! Who can be better at fulfilling a promise than Allah? So, rejoice in this transaction with Him! This is the great liberation! (A.Hulusi)

Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the Garden (of Paradise): they fight in His Cause, and slay and are slain: a promise binding on Him in Truth, through the Torah, the Gospel, and the Quran: and who is more faithful to his Covenant than Allah? Then rejoice in the bargain which ye have concluded: that is the achievement supreme. (A.Yusuf Ali)

InnAllaheshtera minel mu’miniyne enfusehum ve emvalehum Bienne lehumul cennete, yukatilune fiy sebiylillahi feyaktulune ve yuktelune Indeed, Allah has purchased, from the believers, their souls and their properties in return for Paradise… They fight for the cause of Allah, so they kill or are killed.

We encountered another metaphorical expression. Symbolical because eshtera, the verb of purchasing is taken from the everyday langauge of commerce community. Here religion is transffered to langauage. Although the word represents daily transactions, in this verse it turns to a wonderful transaction between man and Allah. A regular word becomes the definitive element between Allah and the person.

How can you explain better than that if you try to inform hypocrites thatdying with a purpose is way more valuable than being a one worldly, two faced person with zero purpose life. Qur’an explains this fact with finesse here.

va’den aleyhi hakkan fiyt Tevrati vel Inciyli vel Kur’an It is a true promise he bears from the Torah, the Gospel and the Quran! There are many similar expressions in both Tora and Bible too. For example 6th chapter and third sentence of Old Testament and 19th chapters 21st verse of Matta Bible have similar expression to this one.

ve men evfa Bi ahdiHI minAllah Who can be better at fulfilling a promise than Allah? festebshiru Bi bey’ikumulleziy baya’tum BiHI So, rejoice in this transaction with Him! Estibshar, give good news to each other, share this joy fort his transaction. ve zalike huvel fevzul aziym This is the great liberation. With exact translation this is the ultimate happiness.

In our last lesson I said the happiness is connected to satisfaction. Great minds satisfied only with great values. Crazies and kids can be swayed by candy. To those who aren’t satisfied with the toys of earth and wish for paradise, Allah will sate them with paradise.

112-) EtTaibunel Abiydunel Hamidunes Saihuner Raki’unes Sacidunel Amirune Bil ma’rufi venNahune anil munkeri vel Hafizune li hududillah* ve beshiril mu’miniyn;

The repentant, the worshippers, those who are in a state of hamd (evaluating things in terms of their essential reality), the travelers, those who bow (in the sight of the Divine Might), those who prostrate (in admission of their absolute servitude), those who enjoin what is right and forbid what is wrong and protect the limits set by Allah… Give good tidings to the believers! (A.Hulusi)

Those that turn (to Allah) in repentance; that serve Him, and praise Him; that wander in devotion to the Cause of Allah,: that bow down and prostrate themselves in prayer; that enjoin good and forbid evil; and observe the limit set by Allah.- (these do rejoice). So proclaim the glad tidings to the Believers. (A.Yusuf Ali)

EtTaibune “The repentant”. If we want to use it in one word, it’s this. Because we should reference it to this previous verse there’s no “vav” addition. So whose happiness is this, EtTaibune Those who repent to Allah.

Repentance means bending. A sin has committed and the person leans to Allah immediately. As you see the verse doesn’t say those who didn’t commit sin. Because there can be no such thing. Human in all definitions is flawed. But the happiness here is about those who didn’t insist on sins and bend himself and ask for forgiveness to that power that will grant him happiness. Moving on.

el abiydune  that serve Him alone el Hamidun and praise Him alone es Saihun that wander in devotion to the Cause of Allah. Happiness is theirs.

As you notice there are expressions regarding alone, totally, only. In text there were none of these so why did we add these in translation. The thing is there are in the text and not our additions. The “el” addition at the beginning of the verse gives us this meaning. The meaning of this opening in Arabic language grants us this meaning. Only serves Allah, only praise Allah and wanders the world for only the cause of Allah.

But the es Saihun part was translated as those who do their fastings in translations. Ibn Abbas had explained that every word derived from the esseyahe root indicates the concept of fasting in Qur’an. Or this idea was dedicated to Ibn Abbas. So if we take this concept and add it to the metaphors here we gains this explanation. People take their leaves from eating and drinking and sexual desires when fasting. So wandering the world is like taking themselves from earthly desires to reach Allah. Both meanings are sensible. I believe we should take the meanings that have the widest meaning in this sitaution. For that is the reason of our translation.

er Raki’un that bow down es Sacidun and prostrate themselves in prayer el Amirune Bil ma’rufi venNahune anil munker; that enjoin good and forbid evil. Emr-i bil ma’ruf ve Nehy-i anil munker. It’s the opposite of discord. Interesting pronounciation. Infak is spending on the way of Allah. Nifak is being hypocrite. It seems they both have the same origin in language. Here’s why.

The origin of similar words like nifak and infak comes from double holed cells. That’s why nest of a mole is called nefak. Subways also names enfak. Because they also have two sides for in and out. So what’s the real meaning here. Nifak is the name of hypocrites because they are also called two faced. And Infak is the name of concept of spending here in this world because the person believes that his actions will reflect to the other side as well. Just like a tunnel, you give one side here on earth and you get on the afterlife from the other end, that’s infak.

vel Hafizune li hududillah and protect the limits set by Allah… ve beshiril mu’miniyn; Give good tidings to the believers!

113-) Ma kane linNebiyyi velleziyne amenu en yestagfiru lil mushrikiyne velev kanu uliy kurba min ba’di ma tebeyyene lehum ennehum ashabul cahiym;

It is not for the Nabi or the believers, to ask forgiveness for the dualists, even if they are relatives, after it has become clear that they are companions of fire (for Allah does not forgive duality; Allah has endowed the brain with such a system that when the state of duality, that is, deifying an external being, is dominant in the brain, it automatically becomes unable to activate the divine qualities inherent within itself). (A.Hulusi)

It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin, after it is clear to them that they are companions of the Fire. (A.Yusuf Ali)

Ma kane linNebiyyi velleziyne amenu en yestagfiru lil mushrikiyne velev kanu uliy kurba min ba’di ma tebeyyene lehum ennehum ashabul cahiym The meaning is so whole, I cannot find a way to divide it. So, the people who died stuck in blasphemy. It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin, after it is clear to them that they are companions of the Fire.

Yes, not fitting. “Ma kane” means unsuitable, uncool. Very asture attitude. It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin. Their denial is revealed to them of course and that means they are dead, so this verse is about pagans who died in that denial state.

Although when these types of verses come, the name of Abu Talip comes to mind as well but it would be inaccurate. As you know Tawbah chapter arrived at the ninth year of Hejira and at that time Abu Talip’s death was 12 to 13 years prior.

One of the reasons of arrival of this verse was that there were some people among muslims praying for their heathen mothers, fathers or siblings that had passed away. Some also have their reasons like even the prophet Abraham had prayed for his father. I believe this verse has not a specific reason of arrival like these but more of a lesson, a general opinion that should get our attention. Thinking that the sin of shirq is forgivable is rudeness against Allah, this is the inside message here. It like the verse says this. You seek forgiveness from Allah for those you know that they died as blasphemers but remember only Allah has the power to forgive. That means you think the sin of shirq is forgivable.

But Allah already said otherwise. Anything but shirq. Qur’an says that Allah might forgive all sins except shirq. That’s why at this point you are not looking the picture Allah wants you to see. This is the problem. At the end I want you to notice the decency of the attitude again.

114-) Ve ma kanestigfaru Ibrahiyme li ebiyhi illa an mev’idetin veadeha iyyah* felemma tebeyyene lehu ennehu aduvvun lilhahi teberrae minhu, inne Ibrahiyme le Evvahun Haliym;

Abraham asking of forgiveness for his father was only because of a promise he had made to him… But when it became apparent to Abraham that his father was an enemy to Allah, he disassociated himself from him… Indeed, Abraham was Halim (refrained from giving impulsive reactions to events and evaluated all situations in respect of their purpose of manifestation) and gentle in nature. (A.Hulusi)

And Abraham prayed for his father’s forgiveness only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah, he dissociated himself from him: for Abraham was most tender-hearted, forbearing. (A.Yusuf Ali)

Ve ma kanestigfaru Ibrahiyme li ebiyhi illa an mev’idetin veadeha iyyah And Abraham prayed for his father’s forgiveness only because of a promise he had made to him.

There must be a share of truth for those stories as the reason of arrival of this passsage. This verse is the answer to those claims. There was really a promise of Prophet Abraham had given to his father whilst alive. For further information you might chackj out 47 and 48th verses of Mary chapter and 4th verse of Mumtahine chapter.

Before death, before sealing of course ther should be a pray. For redemption and salvation. Everyone should pray and should be prayed. Emr-i bil maruf, invitation to Islam is a form of pray altogether. A verbal pray. But dying on the state of shirq and denial against Allah, praying for them even Allah clearly states that they shall not be forgiven is like being unable to see what Allah wants to show us. This verse informs us about this fact.

felemma tebeyyene lehu ennehu aduvvun lilhahi teberrae minhu, But when it became clear to him that he was an enemy to Allah, he dissociated himself from him inne Ibrahiyme le Evvahun Haliym for Abraham was most tender-hearted, forbearing.

Here I want you to pay extra attention to a point which might easily be dismissed. Asking for forgiveness for missed ones here is said unsuitable. As in if an evil person a heathen, a person insisting on deinal is dead, asking for forgiveness for him is an unsuitable action. Tekfir is something different though and not a simple action as unsuitable. I believe it was in 5 and 6th verse of Maida chapter.

What was it saying, ve men yekfur Bil iymani fekad habita amel whoever denies the faith, his actions are in vain. Denying faith. Is it a small thing? Even more than that this verse arrived in a passage which the meat cut by christians and jews can be eaten. The reason of arrival of this passage was people were saying things like the meat they cut shouldn’t be eaten because of their faith situation. But Qur’an indicates the fact that you cannot dismiss a faith even its deformed. So while mentioning tekfir, Qur’an is thousand times more sensitive.

115-) Ve ma kanAllahu liyudille kavmen ba’de iz hedahum hatta yubeyyine lehum ma yettekun* innAllahe Bi kulli shey’in Aliym;

And Allah will not let a people stray after He has enabled them to realize their essential reality until He makes clear to them what they should avoid and they do not stray from it! Indeed, Allah is Aleem over all things. (A.Hulusi)

And Allah will not mislead a people after He hath guided them, until He makes clear to them as to what they should avoid, for Allah hath knowledge of all things. (A.Yusuf Ali)

Ve ma kanAllahu liyudille kavmen ba’de iz hedahum hatta yubeyyine lehum ma yettekun And Allah will not mislead a people after He has guided them. I should make a reminder here. Even after giving them mind, will and nature, Allah never accuse a community with psychotic behaviours without fully explaining them what they should do as the truth. This verse has a beautiful expression. As in mind is given to people so are nature and willpower. After those the revelations has been revealed to them. Prophet were sent and the rules were explained with details. Final lines are drawn. Allah doesn’t accuse a community without drawing those lines first.

Actually liyudille word isn’t a direct translation of psychotic behaviour, it’s my translation. According to Taberi, Razi, Zemahsheri, Suyuti and others this word has taken not as a direct accuse of psychosis but a proxy of it, which is also an accurate translation. According to Razi the targeted communities here are the hypocrites and heathens. By that point of view the words has more direct meanings since the groups mentioned here are those hypocrites and heathens.

innAllahe Bi kulli shey’in Aliym for Allah has knowledge of all things. Without having the trus path and insisting on denial after all those things given, our Rabb reveals that they have no excuse. Allah openly says that they are on blasphemy and shirq. So by this end note all excuses are finished. Also the summary of our translation for this verse as well.

116-) InnAllahe leHU mulkus Semavati vel Ard* yuhyiy ve yumiyt* ve ma lekum min dunillahi min veliyyin ve la nasiyr;

The dominion of the heavens and the earth is for Allah… He gives life and causes death… You have no friend or helper besides Allah. (A.Hulusi)

Unto Allah belongeth the dominion of the heavens and the earth. He giveth life and He taketh it. Except for Him ye have no protector nor helper. (A.Yusuf Ali)

InnAllahe leHU mulkus Semavati vel Ard* The dominion of the heavens and the earth is for Allah yuhyiy ve yumiyt* He gives life and causes death. ve ma lekum min dunillahi min veliyyin ve la nasiyr You have no friend or helper besides Allah.

117-) Lekad tabAllahu alenNebiyyi vel Muhaciriyne vel Ensarilleziynettebeuhu fiy saatil usreti min ba’di ma kade yeziygu kulubu feriykin minhum summe tabe aleyhim* inneHU Bihim Raufun Rahiym;

Allah has indeed bestowed his bounty… He enabled the Rasul of Allah, and the Muhajireen and the Ansar who supported him in the hour of difficulty to repent just as the hearts of a group of them were about to stray. Then He accepted their repentance… He is to them the Ra’uf, the Rahim. (A.Hulusi)

Allah turned with favor to the Prophet, the Muhajirs, and the Ansar,- who followed him in a time of distress, after that the hearts of a part of them had nearly swerved (from duty); but He turned to them (also): for He is unto them Most Kind, Most Merciful. (A.Yusuf Ali)

Lekad tabAllahu alenNebiyyi Allah turned with favor to the Prophet vel Muhaciriyne the Muhajirs, people who migrate from a place which facilities are depleted to other places vel Ensarilleziynettebeuhu fiy saatil usreti and the Ansar who supported him in the hour of difficulty min ba’di ma kade yeziygu kulubu feriykin minhum after that the hearts of a part of them had nearly swayed. Lekad tabAllah Allah turned with favor.

As you can see dear friends this is how Allah’s repentance works. A mans repentance is turning to Allah, after his mistake he should say, “I did it, but you don’t my Allah.” And Allah’s repentance is turning to man and forgive him for his mistake. That’s why Allah accepts the repentance to those repent to Him. Without a doubt the attention of this verse is the group who stayed back in Tabuk Expedition without an excuse and then repent. That’s for sure.

summe tabe aleyhim yes, then He accepted their repentance.

The best translation of summe word here is yes. Because the same explanation came just before whilst saying that those repentances were accepted. inneHU Bihim Raufun Rahiym; for He is unto them Most Kind, Most Merciful.

118-) Ve ales selasetilleziyne hullifu* hatta iza dakat aleyhimul’ Ardu Bi ma rahubet ve dakat aleyhim enfusuhum ve zannu en la melcee minAllahi illa ileyh* summe tabe aleyhim li yetubu* innAllahe HUvetTevvabur Rahiym;

And (He also accepted the repentance of) the three who were left behind… They had felt restrained on the earth despite its vastness, and their very being had confined them and they had thought the only refuge from Allah was yet again in Him… Then He accepted their repentance so they turn… Indeed, Allah is HU, the Tawwab, the Rahim. (A.Hulusi)

(He turned in mercy also) to the three who were left behind; (they felt guilty) to such a degree that the earth seemed constrained to them, for all its spaciousness, and their (very) souls seemed straitened to them,- and they perceived that there is no fleeing from Allah (and no refuge) but to Himself. Then He turned to them, that they might repent: for Allah is Oft-Returning, Most Merciful. (A.Yusuf Ali)

Ve ales selasetilleziyne hullifu And Allah also accepted the repentance of the three who were left behind.

Who are these three? In classical translations records indicate that these were Kab Bin Malik, Murare Bin Rebii and Hilal Bin Umeyye. We learnt what had happened with Kab Bin Maliks own words.

Kab was a muslim of Madina locals. A true believer who managed to fight beside Rasulallah in all skirmishes. Also a poet, and a famous one at that. His words were carrying weight around Madina even in neighbour sites as well. In his words, “Financially I was never any better as the Tabuk Expedition time. When the expedition preparations began I told to myself that all of my things are ready, I can wait a little longer. Days came by and I still had that carelessness. When the actual day arrived I told to myself “My ride is strong I can catch up to them later.” And then I forgot myself, satan tricked me and they left. A time came that I cannot catch up to them any longer, I couldn’t even stood up.”

Rasulallah finished the expedition but in the meantime I couldn’t stand still. My conscience bothered me a lot. Only elders, injured and openly hypocrites were standing with me. I told to myself “I’m with these people?” I was feeling so bad until Rasulallah arrived.

Rasulallah came back and entered the masjid and prayed with his travel dusts. When he finished 80 hypocrites lined up before him and counted their excuses with swearing on the name of Allah. Rasulallah was only listening to them and saying, “May Allah forgive you, I will pray for His mercy.” Then he saw me standing there all guilty.

“Why didn’t you come” he asked. I bowed my head and said “O Rasulallah. I’m good with words. If I wished to create excuses I could have created many good ones than these lot. But Allah knows. Even I might trick you, I cannot trick Allah. That’s why I have to tell the truth. I don’t have any excuses O Rasulallah. I was physically and financially on my best at that time. But I was defeated to my laziness.” Then he said, “Wait until Allah delivers His verdict on you.”

People were harassing my to make up excuses but I couldn’t. LAter I heard two people did as the same as me and told that they had no excuses. One was Murare the other one was Hilal. I was relieved a bit and went home.

Rasulallah told everyone not to speak with me and no one was. I was coming to masjid and prayed, greeting Rasulallah as always and standing behind him.

I was looking Rasulallah’s lips but they weren’t moving. He wasn’t accepting my greetings. I was feeling the worst of me. Rasulallah was looking at me when I wasn’t looking. Days were passing like that and world became a terrifying place for me.

Then I got another news, I should seperate from my wife. I asked that I should divorce her or not. No, I was told, you should stand clear from her. I sent my wife to his fathers house and now I was all alone. I was praying and crying to my Rabb untill mornings on my houses roof.

I went to my cousin, my uncles son. He was my best friend. I jumped over the wall of his house not from the door so that no one might see me. I greeted him and Abu Katade even he didn’t get my salute. I couldn’t take it anymore and said “O my uncles son, do you think I don’t love Allah and his Rasul?” He gave me one sentence only. “Allahu ve Rasuluhu alehu alem.” Allah and His Rasul knows best. I was completely devestated and came home. I couldn’t eat or drink. I couldn’t breathe on this entire world.

After 50 days passed and I heard a loud voice while I was praying to Allah on my house roof again.

“Good heralds, O Kab” he was saying. My eyes glowed, my heart is lifted, it was like a sun rised within me. I ran to Masjid and looked at Rasulallah’s eyes and they were bright. “I’m giving you good news.” He said. I asked “Is it from you or from Allah, o Rasulallah.” He said that it was from Allah and read these verses.

I came in front of Rasulallah and said that I wish to donate me wealth as a loyalty cost for my repentance. He said that I should leave some for my children as well.

Than I left what I had in Hayber and donated the rest. In Allah’s name I saw the benefit of being true to the word. Those who think they fooled Rasulallah couldn’t fool Allah. This is not a dramatical story that happened way back then, it’s an example of how a man should be raised when the faith involves. It’s an example of what faith can do for us.

hatta iza dakat aleyhimul’ Ardu Bi ma rahubet They had felt restrained on the earth despite its vastness ve dakat aleyhim enfusuhum and their very being had confined them ve zannu en la melcee minAllahi illa ileyh and they had thought the only refuge from Allah was yet again in Him. Sentences that verifies the story I just gave.

summe tabe aleyhim li yetubu* Then He turned to them, that they might repent: innAllahe HUvetTevvabur Rahiym for Allah is Oftenly Returning, Most Merciful.

At the beginning of the verse I said these sentences are about 3 groups. Not three people but for groups. It’s like this. People who gave doubtful excuses, people mentioned in 43, 46 and 90th verses. People who stayed behind without an excuses and then repent for it. As in this verses target. And the third party are those whose business with Allah from now on. Those mentioned in 106 and 118th verses.

119-) Ya eyyuhelleziyne amenuttekullahe ve kunu me’as sadikiyn;

O believers! Protect yourselves from Allah (for He will enforce upon you the consequences of your deeds) and be with the devout (those who confirm the Truth)! (A.Hulusi)

O ye who believe! Fear Allah and be with those who are truthful. (A.Yusuf Ali)

Ya eyyuhelleziyne amenu O believers! uttekullahe ve kunu me’as sadikiyn; Fear Allah and be with those who are truthful. It’s like a reference to Kab Bin Maliks honesty.

120-) Ma kane li ehlil Mediyneti ve men havlehum minel a’rabi en yetehallefu an Rasulillahi ve la yergabu Bi enfusihim an nefsih* zalike Bi ennehum la yusiybuhum zameun ve la nesabun ve la mahmesatun fiy sebiylillahi ve la yetaune mevtien yagiyzul kuffare ve la yenalune min aduvvin neylen illa kutibe lehum Bihi amelun salih* innAllahe la yudiy’u ecrel muhsiniyn;

It is not appropriate for the people of Medina and the Bedouins surrounding them that they remain behind the Rasul of Allah and that they prefer themselves over his self! That they are faced with thirst, fatigue and hunger in the way of Allah, and that they settle in places that enrage the disbelievers, and that they have victory over the enemy is already decreed for them as necessary deeds of faith! Indeed, Allah will not leave the doers of good unrewarded. (A.Hulusi)

It was not fitting for the people of Madinah and the Bedouin Arabs of the neighborhood, to stay behind (and not follow) Allah’s Messenger, nor to prefer their own lives to his: because nothing could they suffer or do, but was reckoned to their credit as a deed of righteousness,- whether they suffered thirst, or fatigue, or hunger, in the Cause of Allah, or trod paths to raise the ire of the Unbelievers, or gain any gain from an enemy: for Allah suffereth not the reward to be lost of those who do good;- (A.Yusuf Ali)

Ma kane li ehlil Mediyneti ve men havlehum minel a’rabi en yetehallefu an Rasulillahi ve la yergabu Bi enfusihim an nefsih It is not appropriate for the people of Medina and the Bedouins surrounding them that they remain behind the Rasul of Allah and that they prefer themselves over his self!

Yes, guide, a life on desert. If you lose your guide in desert, you lose your life as well. That’s why the prophet is life and his life should be above your life. Because losing him doesn’t only mean losing your life also your eternal glory too.

zalike Bi ennehum la yusiybuhum zameun ve la nesabun ve la mahmesatun fiy sebiylillahi That they are faced with thirst, fatigue and hunger in the way of Allah ve la yetaune mevtien yagiyzul kuffare and that they settle in places that enrage the disbelievers, ve la yenalune min aduvvin neylen and that they have victory over the enemy illa kutibe lehum Bihi amelun salih is already decreed for them as necessary deeds of faith!

Here the message is clear. Just trust Allah it is said. Because faith is all about trust. By creating values with giving deeds in advance and accept gratefulness later, that’s how Allah wants and why shouldn’t we be grateful to a promised paradise. Remember this is Allah’s doing. Eyes, ears, tongue, hands, feet, heart, brain, air, water. These are values that are paid in advance to us, right? That means Allah trusts us, so why shouldn’t we? Did any of us paid a price whilst taking our eyes, hearts, breathing the air? Allah didn’t hesitate giving these goods in advance and wait for their gratefulness later. So any of use have hesitations on reaching the paradise when we have our good deeds? Even if you give your entire beings to Allah’s path, it couldn’t come any closer to show our gratefullness anyway. That’s why it’s a matter of trust. Faith is trust. So trust Allah.

innAllahe la yudiy’u ecrel muhsiniyn; Indeed, Allah will not leave the doers of good unrewarded.

121-) Ve la yunfikune nefekaten sagiyreten ve la kebiyreten ve la yaktaune vadiyen illa kutibe lehum li yecziyehumullahu ahsene ma kanu ya’melun;

Whatever they spend as charity – small or great – or travel upon the earth, is because it is indeed decreed for them… This is so Allah may requite their deed with the best reward. (A.Hulusi)

Nor could they spend anything (for the Cause) – small or great- nor cut across a valley, but the deed is inscribed to their credit: that Allah may requite them with the best (possible reward). (A.Yusuf Ali)

Ve la yunfikune nefekaten sagiyreten ve la kebiyreten Whatever they spend as charity – small or great ve la yaktaune vadiyen or travel upon the earth, it’s a phrasal verb, has the meaning of going the distances illa kutibe lehum li yecziyehumullahu ahsene ma kanu ya’melun is because it is indeed decreed for them… This is so Allah may requite their deed with the best reward.

122-) Ve ma kanel mu’minune li yenfiru kaffeten, felevla nefera min kulli firkatin minhum taifetun li yetefakkahu fiyd diyni ve li yunziru kavmehum iza race’u ileyhim leallehum yahzerun;

It is not appropriate for the believers to go forth to battle all at once! A group from every division should remain behind to obtain a better understanding of Religion, so they warn the people when they return to them, that they might be cautious. (A.Hulusi)

It is not for the Believers to go forth (all) together: if a contingent from every expedition go forth to devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil). (A.Yusuf Ali)

Ve ma kanel mu’minune li yenfiru kaffeten, It is not appropriate for the believers to go forth to battle all at once! felevla nefera min kulli firkatin minhum taifetun li yetefakkahu fiyd diyni A group from every division should remain behind to obtain a better understanding of Religion ve li yunziru kavmehum iza race’u ileyhim so they warn the people when they return to them leallehum yahzerun that they might be cautious.

Qur’an doesn’t seperate two worlds from each other, it sees the situation as the edge of a blade. Two sides of one reality are these world and afterlife. That’s why knowledge is also inseperable. Knowledge of religion and knowledge that outside religion. The message here is that knowledge is a whole. Useful information has no need for seperation. Even the situation demands an all out war, a defensive rally for existence, activities on learning shouldn’t be stopped. It’s a clear sign that Qur’an calls people from mitos to logos, from exception to reason, from myths to logic.

A strong minds roots has the potential of healthy learning. And because this knowledge isn’t refined with other peoples tellings but with deep thinking of ones self it is said li yetefakkahu fiyd diyn. Qur’an talks about tefakkuh here. What is this? It means deep thinking intellectually. It’s not some computers analysis in his data, it’s deep thinking. As in the results that only a man can derived from the depths of mind.

That’s why we cannot say it’s fikih. Fikih is something, tefakkuh is something else entirely. Qur’an doesn’t order to read fikih but tefakkuh. Fikh is an intellectual action. Taking a knowledge and create something else from that knowledge. It’s about creation, not consumption. That’s why there’s an advice here to people who has fikih because having tefekkuh, as in people who sacrifice people over rule. This is the danger of it, it can lead you to become Jewminded. Because Jews made their religious rules harsh and sacrificed the concept of people for it. Prophet Jesus waged war against this danger of becoming jewminded and said this with this harsh attitude,

“You snake offsprings, sabbath is for people, not the other way.”

An excellent warning. This is a sentence that we see in every Bible regarding Prophet Jesus. It’s his line. Sons of Israel who became jewminded people just to follow the rule of Sabbath, they wouldn’t even lift a finger to save a person who fell into the well. This is how they seperate the rules from their reason and try to murder to spirit of it. This is the message here.

123-) Ya eyyuhelleziyne amenu katilulleziyne yelunekum minel kuffari velyecidu fiykum gilzaten, va’lemu ennAllahe me’al muttekiyn;

O believers! Fight those who are close to you from the disbelievers (the deniers of the reality)! Let them find in you intensity, determination and a rich life of faith… Know that Allah is with those who are protected! (A.Hulusi)

O ye who believe! fight the unbelievers who are near to you, and let them find harshness in you: and know that Allah is with those who fear Him. (A.Yusuf Ali)

Ya eyyuhelleziyne amenu O believers! katilulleziyne yelunekum minel kuffari fight the unbelievers who are near to you, velyecidu fiykum gilzaten and let them find harshness in you.

Here the message is clear. It is ordered to fight the close and imminent dangers. Make your threat analysis right. Because if you make mistake on that, the community begins to dissolve. Don’t fight the wrong threats because the dangerous threat is not the one which threatens your life standards or comfort zone, it’s the ones which threathen your eternal happiness. That’s why continue your struggle with that. Show resistance and don’t crumble like dirt when the danger gets close, be as a rock and show your harshness.

va’lemu ennAllahe me’al muttekiyn; and know that Allah is with those who fear Him.

124-) Ve iza ma unzilet suretun fe minhum men yekulu eyyukum zadethu hazihi iymana* feemmelleziyne amenu fe zadethum iymanen ve hum yestebshirun;

When a surah was revealed, some of them said, “Whose faith did this increase (what benefit did it have)?”… As for those who believed, it has increased their faith, they are rejoicing with good tidings. (A.Hulusi)

Whenever there cometh down a Surah, some of them say: “Which of you has had His faith increased by it?” Yea, those who believe,- their faith is increased and they do rejoice. (A.Yusuf Ali)

Ve iza ma unzilet suretun fe minhum men yekulu eyyukum zadethu hazihi iymana When a surah was revealed, some of them said, “Whose faith did this increas, what benefit did it have?” A mocking attitude. It shows us the base of resistance is connected to a strong faith. This verse surely is connected with the passage above. Because every celestial advice is shown as a fuel addition to faith.

It also teaches another thing. Our connections with Qur’an is related to our connections with faith. More you are familiar with Qur’an, more powerful your faith shall be. If every verse arrived sets as fuel to our heart, I should ask how many verses landed in your hearts? How many verses we managed to percieve, understand and put in our lives? That’s the number of verses that strengthen our hearts.

feemmelleziyne amenu fe zadethum iymanen ve hum yestebshirun As for those who believed, it has increased their faith, they are rejoicing with good tidings. Surely believers find and share the joy from that. Yestebshirun, the most accurate form of this word is sharing the joy. They share the faith, share the knowledge. All emr-i bil ma’ruf nehy-i anil munker is about sharing anyway. Invitation to faith is an act of sharing as well. Faith is like love, multiplies when shared.

125-) Ve emmelleziyne fiy kulubihim meradun fezadethum ricsen ila ricsihim ve matu ve hum kafirun;

But as for those with ill thought, it has only added filth to their filth, they have died as deniers of the knowledge of the reality. (A.Hulusi)

But those in whose hearts is a disease,- it will add doubt to their doubt, and they will die in a state of Unbelief. (A.Yusuf Ali)

Ve emmelleziyne fiy kulubihim meradun fezadethum ricsen ila ricsihim But as for those with ill thought, it has only added filth to their filth fezadethum ricsen ila ricsihim expression is translated as their filth and mischief are doubled, multiplied. ve matu ve hum kafirun and they will die in a state of unbelief.

You see the double sided effect of truth in this verse. Remedy or total loss. It reminds us another similar verse.

Ve nunezzilu minel Kur’ani ma huve shifaun ve rahmetun lil mu’miniyne There are things in Qur’an that are remedy and mercy for believers. ve la yeziyduz zalimiyne illa hasara; (Isra/82) But is it true for everyone? For tyrants and wrongdoers, those who misplaced the Qur’an and those who remove a thing from its original intent, Qur’an only elevates their frustration.

Here rics is the opposite of taharet, Filth and cleanse. Remember the 108th verse, remember the taharet concept there, spiritual cleanliness is this. It’s not about the filth and dirt on a dress or body, it’s the filth of heart and mind. This type of filth is the most dangerous kind and religion has been sent for us to help clean this filth.

126-) Evela yeravne ennehum yuftenune fiy kulli ‘amin merreten ev merreteyni summe la yetubune ve la hum yezzekkerun;

Do they not see that they are tried once or twice every year? They (still) do not repent, nor do they take a lesson. (A.Hulusi)

See they not that they are tried every year once or twice? Yet they turn not in repentance, and they take no heed. (A.Yusuf Ali)

Evela yeravne ennehum yuftenune fiy kulli ‘amin merreten ev merreteyni Do they not see that they are tried once or twice every year? summe la yetubune ve la hum yezzekkerun Yet they turn not in repentance, and they take no heed.

It could also be translated as this; Don’t they see that every year they were falling to mischief once or twice and yet they don’t repent or take lesson from it.

First generation translators take this once or twice test something else than mischief. They take it like famine or draught. Some others indicated that it’s war. Of course there are other interpretations which are far from even these. As you know the word fitne comes from the term seperation process of gold from dirt. It’s the way of making pure gold.

Pure faith is tested to be purified, seperating the dirt from the core. But Qur’an uses this word with more than 20 meanings. Here it is used as falling into mischief. It’s like Mukatil bin Suleymans translation its about scandals for their side. According to history there were one or two scandals of hypocrites in Madina. These scandals were always unmasking them. This must be the message that’s been told here.

127-) Ve iza ma unzilet suretun nezara ba’duhum ila ba’d* hel yerakum min ehadin summensarefu* sarafAllahu kulubehum Biennehum kavmun la yefkahun;

And whenever a surah is revealed they look at each other and say, “Does anyone see you?” and then sneak away… Allah has turned their consciousness (upside down) because they are a people of no understanding. (A.Hulusi)

Whenever there cometh down a Surah, they look at each other, (saying), “Doth anyone see you?” Then they turn away: Allah hath turned their hearts (from the light); for they are a people that understand not. (A.Yusuf Ali)

Ve iza ma unzilet suretun nezara ba’duhum ila ba’d* hel yerakum min ehadin summensarefu Whenever there cometh down a Surah, they look at each other, saying, “Does anyone see you?” Then they turn away.

Typical hypocritical behaviour. It’s the most fundamental feature of hypocrites, thinking that they won’t be seen by anyone. You cannot be a hypocrite if you know Allah is always watching you. In order to be a hypocrite you should at least have doubts that Allah sees all. This is the underlying problem. It is brought under the light again here.

sarafAllahu kulubehum and the result. How does Allah approach to a person who act like that? Allah has turned their hearts from the light. They already turned their back to the truth. So Allah turn the truth against them as well.

Biennehum kavmun la yefkahun how’s that possible? It’s very clear and easy in fact. for they are a people that understand not. If a persons consciousness is closed, no longer he can understand anything that goes around. This is the result of not using the mind.

That’s why dear friends, Qur’an always invites us the reason, to using our minds, to think constantly, to realize the concept. All problems like shirq, mischief, blasphemy are the end results of not been able to using the mind properly.

128-) Le kad caekum Rasulun min enfusikum aziyzun aleyhi ma ‘anittum hariysun aleykum Bil mu’miniyne Raufun Rahiym;

There has certainly come to you a Rasul from within yourselves, he is Mighty; your suffering grieves him… He is truly concerned for you! He is Ra’uf (compassionate) to the believers (who believe in their essential reality) and the Rahim (enables them to live the perfection in their essence). (A.Hulusi)

Now hath come unto you a Messenger from amongst yourselves: it grieves him that ye should suffer, ardently anxious is he over you: to the Believers is he most kind and merciful. (A.Yusuf Ali)

Le kad caekum Rasulun min enfusikum Truthfully o humanity, the biggest addressed group should be the humanity, that’s why I find it accurate to start translation like that. These are the crown verses of the chapter. There has certainly come to you a Rasul from within yourselves min enfusikum there are different interpretations on this word, enfesikum as on the most beautiful, your best version. But I think this type of bending the word doesn’t stand with Qur’ans general attitude.

Qur’an frequently stands on the topic of humane nature of Rasulallah, 110th verse of 18th chapter is a reminder of that.

Kul innema ene besherun mislukum.. (Kehf/110)Say; I’m only and only a human. Like you. This is not the sole verse. That’s why the subject here is a propphet from your own kind. Not an angel, not a being with supernatural powers, an eating, drinking, walking among you, human. As our masters words, Abduhu ve Resuluh. His worshipper and Rasul.

aziyzun aleyhi ma ‘anittum he is Mighty; your suffering grieves him. The exact translation of the word Anite is a problem, pain and suffering that has no way out, no remedy, no chance of survival. Of course taking this word as simple and daily problems of earth is not reasonable. What makes Rasulallah uncomfortable for humanity is that they lose their desire to achieve the eternal happiness. He spent all his being on this path, for peoples eternal salvation. For the sake of this invitation duty he gave all his effort and being.

hariysun aleykum ardently anxious is he over you: Bil mu’miniyne Raufun Rahiym to the Believers is he most kind and merciful.

Kindness and mercy with the names of Rauf and Rahiym given also to Rasulallah like the absolute meanings of Allah’s Esma. All of us have small pieces from that vast ocean. Every mother is Rauf and Rahiym to her child. But that doesn’t surprise anyone. They are mother and child. And for that Prophets are like mothers of all humanity with a distinct feeling of kindness and mercy from their well beings.

129-) Fein tevellev fekul hasbiyAllahu, la ilahe illa HUve, aleyhi tevekkeltu ve HUve Rabbul arshil aziym;

But if they turn away, say, “Sufficient for me is Allah! There is no god, only HU! I have placed my trust in Him… HU is the Rabb of the Great Throne!” (A.Hulusi)

But if they turn away, Say: “(Allah) sufficeth me: there is no god but He: On Him is my trust,- He the Lord of the Throne Supreme!” (A.Yusuf Ali)

Fein tevellev fekul hasbiyAllahu Despite that; a prophet that is the fountaing of mercy for all humanity, giving water to the scorched lips of mankind and despite that some turn their faces from him.

Say; hasbiyAllah la ilahe illa HUve “Sufficient for me is Allah! There is no god, only HU! aleyhi tevekkeltu I have placed my trust in Him. ve HUve Rabbul arshil aziym He the Lord of the Throne Supreme.

Our dear master, holy leader, saint guide and the our greatest helper on this path to show us the happiness in two worlds. We don’t begin to understand the goodness that our prophet did for us. But we wish from our Lord for a heart that can comprehend the mercy of him, loyalty and faith that are worthy of all these.  Hopefully when the time comes to meet him we won’t be the ones they say “You betrayed my legacy.” Or he said to Allah of their unworthiness in this verse.

..ya Rabbi inne kavmittehazu hazel Kur’ane mehcura; (Furkan/30)  “O Rabb! Indeed, my people have abandoned the Quran.” We pray that we won’t be counted among them.

“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.