“EuzuBillahiminesheytanirracim”
“BismillahirRahmanirRahiym”
Dear friends, after the verses that remind us, the Islamic community about “Emr-i bil Ma’ruf Nehy anil Munker” and inform us that this will be the safety for this communities unity, we will now continue our translations with a new passage. We are studying the 100th verse of Alu Imran.
110-) Kuntum hayre ummetin uhricet linNasi te’murune Bil ma’rufi ve tenhevne anil munkeri ve tu’minune Billah* ve lev amene ehlul Kitabi le kane hayren lehum* minhumul mu’minune ve ekseruhumul fasikun;
You are the best community from among mankind. You judge with the Truth and reality, you advise abstinence from things that are contrary to religion, and you believe in Allah with the comprehension that your essence comprises the Names. Had those to whom the knowledge of reality was given (the People of the Book) also believed, it would have been good for them. Some are people of faith, but the majority are deniers of the reality. (A.Hulusi)
Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors. (A.Yusuf Ali)
Kuntum hayre ummetin uhricet linNasi You are the best community from among mankind. te’murune Bil ma’rufi judging with the Truth and reality ve tenhevne anil munkeri forbidding what is bad and wrong.
This is the term of being a good community. Judging with good and forbidding the bad. This action we know as emr-i bil ma’ruf, nehy-i anil munker is a lost duty. Today it’s almost impossible to see a community which follows this duty.
In fact we should think this verse with another verse we studied in our previous lesson, the verse 104.
Veltekun minkum ummetun yed’une ilel hayri ve ye’murune Bil ma’rufi.. Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong. We should think these two verses together.
I say lost duty for emr-i bil ma’ruf, nehy-i anil munker. Because all the troubles over the Islamic community today is the reason of forgetting emr-i bil ma’ruf, nehy-i anil munker. I said emr-i bil ma’ruf, nehy-i anil munker represents positive, constructive opposition in my previous lesson. Because no one in Islam is completely innocent. Every person needs advice. Human is not perfect. Because human is constantly in struggle with instincts and his tempting ego. Those can easily turn a person from his path.
Since Islam knows this nature of men very well, the autocontrol mechanism of emr-i bil ma’ruf, nehy-i anil munker has become a necessity. This autocontrol mechanism opens a doorway in order to help the community to control themselves and make constant renewals, rejuvenations and self-critisism.
Qur’an says; Vetteku fitneten la tusıybennelleziyne zalemu minkum hassaten, va’lemu ennAllahe shediydul ikab; Enfal/25
Protect yourselves from a calamity, which not only strikes the wrongdoers. And know well that Allah is the Shadid al-Iqab.
Protect yourselves from massive corruptions, dissolution as a community. Because that corruption won’t stay there with those who caused it.
After this point, even the sentence is not in the text, all translators and scholars choose to include the meaning as a subtext or comment. It doesn’t include just the people who let those corruptions take place, also includes people who neglect their duties on Emr-i bil ma’ruf, nehy-i anil munker, encouraging the good and restricting the bad. Those people are also included in this sentence.
This is also the 25th verse of Enfal chapter. According to that verse, the corruption mentioned for a community, if it reaches to a point of obvious dissolution, it doesn’t just catch the bad or the responsible parties in that community. It also takes the good individuals too. As in the corruption doesn’t just affect the people who are responsible for it. After the corrupters, the people who let the corruption takes place, peopls who neglect their Emr-i bil ma’ruf, nehy-i anil munker duties follow the path of destruction and get hurt.
That’s why dear friends, a community without Emr-i bil ma’ruf, nehy-i anil munker is socially HIV infected community. I call it the social AIDS. You may find it heavy or grim but it really is not.
As you know it, AIDS is a disease which destroy a person immune system and make him vulnerable for any harmful viruses or bacterias. Basically because of the lack of an immune system, a simple flu may turn into a disasterious fatal illness. That’s why I choose to call a community without Emr-i bil ma’ruf, nehy-i anil munker is a community which have a social AIDS. Because what a simple virus means to an AIDS infected body have the same meaning for a corruption in this kind of society.
The immune boosts for that kind of social bacterias, and social diseases are people who know their duties of Emr-i bil ma’ruf, nehy-i anil munker. If those people disappear, if this duty disappears, that that society loses its immune system. It loses the resistance against corruption and dissolution. That’s why Emr-i bil ma’ruf, nehy-i anil munker is a must duty if the survival of a community is needed.
In a hadith we read in Muslim’s book, delivered by Said el Hudri, the way of Emr-i bil ma’ruf, is explained like this.
“When you see an evil, if you have the power to change it, try change it with your hands. If not, try to change it with your words (tongue). If you don’t have the power, that reject it with your heart. And this last one is huve edaful iman the weakest necessity for faith.”
Also in another version of the same hadith, these words follow, “Beyond that there is no faith.”
According to this Emr-i bil ma’ruf, nehy-i anil munker method which was given us by Rasulallah, a person should try to remove an evil deed by his actions. He should try to make that foulness go away. This is an action against evil. But if you don’t have that kind of power, if you lack the force to remove it, that you should try to explain other people that it’s bad. Your duty becomes deliverance. But if you don’t have power even for that, then you are obligated to declare that evilness to your heart, you should reject that evilness with your heart. According to Rasulallah, this is the lowest rank of faith for a person. As in this is the minimum requirement for a person if he wants to call himself among faithfuls.
This is the proper method to execute and use Emr-i bil ma’ruf, nehy-i anil munker.
Ignoring a sin, dear friends, is way worse than committing it. A person who doesn’t do Emr-i bil ma’ruf, nehy-i anil munker, a person who doesn’t care about rejecting the evil or encouraging the good, the word Emr in Qur’an comes to advice, propose. So a person who doesn’t propose good or reject bad surely become oblivious against sins and corruptions.
I should ask you though, how can a man be close to good if he doesn’t reject bad in his heart? Can a person embrace the good and the bad; the tyrant and the victim; the blasphemy and the faith at the same time? If he says he does, can you believe that persons honesty? The value you give to goodness is measured by your reactions against evil.
If a person doesn’t react the evil, then he doesn’t believe the good, the beautiful or the truth. Because believing the good, the truth has a price. Your duty is to try helping that goodness to cherish, this is the price of your faith.
Then every evil is a killer of something beautiful. Every superstition is an absense of Truth. Every darkness exists because of the lach of light. Then ignoring a sin is thousand times worse than doing that sin. It really is. If you ignore a sin, if you ignore an evil action, if you ignore a tyrany, if you ignore the blasphemy and superstition then remember, you destroy the religious sides of yours. You basically destroy your common senses. You may still be alive physically but you die spiritually. Because you choose to ignore evil. And this is way worse than committing it.
That’s why Emr-i bil ma’ruf, nehy-i anil munker is also means taking notice my friends. People who realize the differences between good and evil might be able to do Emr-i bil ma’ruf, nehy-i anil munker.
People who know that evil can undo the good, and good can undo the evil; do Emr-i bil ma’ruf, nehy-i anil munker. Those people know that being good has a price and that price is encouraging the good and restricting the bad. That’s why in Islamic history, in the golden era there were happenings called Hisbe. The positions of Ihtisap. So encouraging the good and restricting the bad had become a civilian movement those days.
Thanks to those ihtisap positions, a chance was born in Islamic communities, a chance to find autocontrol. For example the era of Caliph Omar the position of controling the markets and bazaars was offered to a woman. This gatherings were never a part of the government. There was no government those days as we know it anyway. So those civilian authorities who supervise the markets were on duty not with a position to cut tickets but with verbal warnings. They were warning the salesmen when they saw a product was bad but tried to be sold as good. By that swift actions and interventions the tyrany was interrupted when its small.
Also the Ahi System within the Trading System And Guild Groups was a perfect example borned from the logic of Hisbe gatherings. Also for a tradesman to be included in this Ahi system, that person must possess the 40 conditions which were also put by Ahi System. I don’t need to say that some of those conditions were being morally strong, virtuous and honest.
ve tu’minune Billah you don’t stay there. Showing faith to Allah means showing faith to the truth which Allah informed you. So if you don’t help to spread these truths you claim to believe, if you don’t help to discourage and restrict the sins you saw; then what is the value of your faith to Allah. What kind of faith is this? A faith without a backbone. A shackled and bound faith cannot help the owner of it, let alone others. That’s why the verse says, ve tu’minune Billah because you show faith to Allah.
ve lev amene ehlul Kitab If the people of the book also showed faith le kane hayren lehum that would be good on their behalf.
Why does the speech in the same verse takes the words to the people of the book. According to Rasulallah’s identification about this situation, they become like this because they abandoned Emr-i bil ma’ruf, nehy-i anil munker. As in the sons of Israel who become Jewminded are in that mental state because of abandoning the ways of Emr-i bil ma’ruf, nehy-i anil munker. This was a warning actually. And the answer of why they abandoned the ways of Emr-i bil ma’ruf, nehy-i anil munker is this. Because they had a faith problem. A person who cannot believe the truths which Allah informed him; cannot carry those truths to the community. A person who cannot believe the weight of an evil deed within his heart cannot reach that evil to cut its hands off. In this verse absense of Emr-i bil ma’ruf, nehy-i anil munker is taken as a faith problem.
minhumul mu’minune ve ekseruhumul fasikun; Some are people of faith, but the majority are deniers. Of course the verse talks about the people of the book who abandoned the ways of Emr-i bil ma’ruf, nehy-i anil munker.
If a person who claims to have belief and say “I’m from the people of Qur’an.” but abandons the ways of Emr-i bil ma’ruf, nehy-i anil munker; if a person like that loses his sensitivity for wicked, if he doesn’t carry the good to humanity, then that person enters the verbal zone of thie verses speech. That person may not be among the people of the book, he might be among th people of Qur’an but chooses to do to his own book what other peoples have done to their own books. That person does the same think to Qur’an what Jews have done to Tora and Christians have done to their own books. That’s why we should take this verse seriously and ask our Rabb this question; “What are you ordering to me with this verse, My Rabb.” And we shall get our answers with the light of this question.
111-) Len yedurrukum illa eza* ve in yukatilukum yuvellukumul edbar* summe la yunsarun;
(They) can give you no harm other than torment. If they fight with you, they will turn their backs on you and flee. No help will be given afterwards. (A.Hulusi)
They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get. (A.Yusuf Ali)
Len yedurrukum illâ ezan They can give you no harm other than torment. This is important. How long is this gonna be like this? Until you leave Emr-i bil ma’ruf, nehy-i anil munker. We understand this fact from these sentences. ve in yukatilukum If they fight with you yuvellukumul edbar they will turn their backs on you and flee.
ve in yukatilukum yuvellukumul edbar If they fight with you, they will turn their backs on you and flee. summe la yunsarun; No help will be given afterwards. As in Allah says here that if people abandon the ways of defending the truth, help won’t be given them.
Abandoning the truth is the corruption of society itself. Total dissolution begins with insensitivity. That’s when your enemies can harm you. Remember that.
As you can see here, Qur’an warns us what happens to those societies which met that fate. If you catch this disease of corruption of society, if you lose your commitment to the truth, to Hakk, if you lose your sensitivity to wickedness, you dissolve. And if you dissolve, then you turn back in front of your enemies. You turn back and run, you admit defeat.
Enemies you fight first invade your hearts and then your minds and after that moment Allah won’t help you. This is the warning here. Because you lose your sincerity to Allah, you lose your sensitivity to sins. If you lose this sensitivity in personal level, surely the community will follow that path. This dissolution will make you lose both your courage and Allah’s help at the same time.
112-) Duribet aleyhimuz zilletu eyne ma sukifu illa Bi hablin minAllahi ve hablin minen Nasi ve bau Bi gadabin minAllahi ve duribet aleyhimul meskenetu, zalike Bi ennehum kanu yekfurune Bi ayatillahi ve yaktulunel Enbiyae Bi gayri hakkin, zalike Bi ma ‘asav ve kanu ya’tedun;
Their verdict is humiliation (belittlement) wherever they are; they have been subject to the wrath of Allah and are bound to live in humiliation… Except those who hold firmly a rope from Allah (the covenant ‘You are our Rabb’; the realization that their essence is comprised of the Names) and a rope from among man (follow someone with this faith)! For they were denying the existence of Allah in His signs (the manifestations of His Names) and killing the Nabis (in compliance with their egos) against the will of the Truth. This is because of their rebelliousness and transgression. (A.Hulusi)
Shame is pitched over them (like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds. (A.Yusuf Ali)
Duribet aleyhimuz zilletu Their verdict is humiliation. Yes, from now on their fate is bound with shame and humiliation. If you are unable to defend your must have values, if you lose your sensitivity against evil and fall into total corruption, if every enemy you have met makes your feet turn back and run, makes you admit defeat from get go, if your hearts, minds, grounds and bodies are invaded in that sense, then you are bound to shame. Qur’an informs us with this words.
Duribet aleyhimuz zilletu Their verdict is humiliation eyne ma sukifu wherever they are; their verdict is humiliation illa Bi hablin minAllahi ve hablin minen Nas Unless they hold on to their rope of commitments to Allah and humanity, they will fall into shame wherever they are.
So, the meaning of Emr-i bil ma’ruf, nehy-i anil munker is taken as holding on to promises to Allah and humanity and keeping those promises.
This phrase, peculiar isn’t it? Promises to Allah and humanity. This is the meaning of Emr-i bil ma’ruf, nehy-i anil munker. You might say, what promise. We might understand the promise to Allah, why? Becase the source of truth is Allah and loyalty to the truths which Allah informs us is loyalty to Allah. Also being against the sins which Allah puts is loyalty to Allah as well.
We understand that. But what is the meaning of promises to humanity. Defending the truth and being against evil is not just a duty based on Human-Allah relations, it’s a duty in the frame of Human-Society relations too. Because delivering the truth which Allah has informed us and warning against the evil which Allah has warned us is our duty for humanity. Not just a duty for Allah, but for a duty to mankind as well. If you know that, if you know the truth; then you have made a promise from that time you are blessed with that truth.
This verse informs us the debt of carrying the truth to humanity and considers this debt as a promise. Unless people cannot keep this promise they will be in shame wherever they are. ve bau Bi gadabin minAllah they will meet Allah’s wrath ve duribet aleyhimul meskenetu and are branded with the mark of humiliation. Yes, this is how it always has been. People couldn’t keep their promises to Allah and humanity, they couldn’t carry the debt of Emr-i bil ma’ruf, nehy-i anil munker and eventually they met this fate. They were branded with the mark of shame and met Allah’s wrath.
You think of Jews when you hear the words “Met Allah’s wrath.”, think of some cursed clans, right? No, like I said it’s not that simple and you cannot go this basic mental road. There are no cursed clan, there are cursed behaviours however. Cursed logic exists, cursed life exists. If a person does that action, he meets that curse. That was what I said before. So in this sense, abandoning Emr-i bil ma’ruf, nehy-i anil munker and breaking the promise to Allah and humanity; this action is considered a curse caller for both personal and social level.
zalike Bi ennehum kanu yekfurune Bi ayatillahi ve yaktulunel Enbiyae Bi gayri hakkin This because they rejected the verses of Allah, and slew the prophets in defiance of right.
This is a reference for Israelians who became Jews. A reference and a warning for us. Denying Allah’s verses, rejecting to carry the truth and concealing the wicked nature of superstitious. This is the final destination of a society who does all these. Denying Allah’s verses and slaughtering their prophets.
You might say, we didn’t do these. Didn’t you murder your scholars on their feet who were also the heirs of prophets? Didn’t you kill them when they were alive. Not by actions but by not backing them up. Didn’t you turn those knowledge bearers defenseless against political tyranies and oppressions? Didn’t you turn up without them? The greatest legacy of all prophets are Qur’an and by not keeping it safe and not defending its truths, aren’t these actions considered equal as killing the prophet? We should take this verse in this warning sense.
zalike Bi ma ‘asav ve kanu ya’tedun This is because of their rebelliousness and transgression.
113-) Leysu sevaen, min ehlil Kitabi ummetun kaimetun yetlune ayatillahi anael leyli ve hum yescudun;
They are not all the same. There is also a group among those to whom the knowledge of reality has been given who prostrate and read and evaluate the signs of Allah throughout the night. (A.Hulusi)
Not all of them are alike: Of the People of the Book are a portion that stand (for the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration. (A.Yusuf Ali)
Leysu sevaen Not all of them are the same. Even in private the matter is about the Jews of Madina and yet our Rabb doesn’t count as the same. He seperates the stones from rice. This form of seperation can always be seen in Qur’an. It doesn’t wipe them all out together and says Leysu sevaen Not all of them are the same. min ehlil Kitabi ummetun kaimetun There is also a group among the People of the Book who has honor.
I choose to give the meaning honorable to the word kaimetun here. Kaimetun originally means who stand up. As in holding his head high, not faltering. So the meaning here is the opposite of shame which we came across a while ag. The previous verses are about shame and living without dignity. So here where the speechs tides are turned, the words are turned as well. There is a portion among the people of the book which still hold their honor. There’s a concept of a community with honor.
yetlune ayatillahi anael leyli ve hum yescudun; Why are they honorable, what makes them honorable, my friends? They read the verses of Allah all night long, and they prostrate. This is the best way of defending a persons self honor. Because a person who bows down to Allah, doesn’t bow down to anyone. The head which looks down in front of Allah, raises in front of material. That’s why being a worshipper to Allah makes you free. The verse informs us with these words of yetlune ayatillahi anael leyli ve hum yescudun;
Reading the verses of Allah doesn’t only means prostrating of reading with style; it’s all about carrying those orders to life. Reading to make those words a lifestyle can protect your honor with the guarantee of Allah. Those are the ones who never bow down to anyone except Allah.
This verse also teaches us not to wipe an entire group, an entire society altogether. Try to learn seperation the good from evil. Huzma safa, da’ma keder Take what’s best to you, then throw the rest. Take the good and throw away the bad. Peel the shell and eat the pulp. Eat the edible and thrown the rest.
This verse can be taken as a reference for not condemning an entire race, society or religion. Calling a group entirely bad or entirely good is not possible.
114-) Yu’minune Billahi vel yevmil ahiri ve ye’murune Bil ma’rufi ve yenhevne anil munkeri ve yusariune fiyl hayrat* ve ulaike mines salihiyn;
They believe that the Names of Allah comprise the essence of their being and in the eternal life to come, they judge with the Truth and reality, they advise people against things that are contrary to Religion, and they hasten to (both material and spiritual) good. They are the righteous ones. (A.Hulusi)
They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous. (A.Yusuf Ali)
Yu’minune Billahi vel yevmil ahiri They believe in Allah and the Judgement Day. Those honorable people. Qur’an gives us a general principle on the terms of Jews scales. They too believe in Allah and the Judgement Day.
ve ye’murune Bil ma’rufi they judge with the truth and good, ve yenhevne anil munker they forbid what’s bad and wrong ve yusariune fiyl hayrat they hasten to good ve yusariune fiyl hayrat they compete with each other in good. ve ulaike mines salihiyn; they are indeed the righteous ones.
By this seperation, Qur’an teaches us how to seperate the good from the the bad, the truth from the wrong, the beautiful from the ugly, the Hakk from the superstitious and the faith from blasphemy.
Qur’an seperates the people who do Emr-i bil ma’ruf, nehy-i anil munker. So the force which takes the good from the people of the book, surely has the power to separate the bads from Muslims, right? With this verse and the previous one, Allah separates the good ones from the people of the book. The ones who do Emr-i bil ma’ruf, nehy-i anil munker. So we should realize that people who don’t do Emr-i bil ma’ruf, nehy-i anil munker will also be seperates from this community. Just like taking the good by seperation, this community will meet the same fate.
So who can say that this community, the last of Islamic socities, the community of Muhammad; who can say they won’t meet this seperation.
115-) Ve ma yef’alu min hayrin felen yukferuh* vAllahu Aliymun Bil muttekiyn;
The good they do will never be denied. Allah, with the Names in the essence of the protected ones, is the Aleem. (A.Hulusi)
Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right. (A.Yusuf Ali)
Ve ma yef’alu min hayrin felen yukferuh Of the good that they do, nothing will be denied. This is an important herald, my friends. No good deeds will go wasted. vAllahu Aliymun Bil muttekiyn; Why? Because Allah knows well those people who act responsible, who know themselves and know their responsibilities to themselves. Since Allah knows all things, Allah also have the power to seperate the good from evil, seperates the ones who do Emr-i bil Ma’ruf from others, faithfuls from blasphemers, sensibles against evil from insensibles and loyal followers of truth from unfaitfuls.
116-) Innelleziyne keferu len tugniye anhum emvaluhum ve la evladuhum minAllahi shey’en, ve ulaike ashabunnari, hum fiyha halidun;
As for those who deny the reality, neither their wealth nor their offspring can protect them against Allah. They are bound to burn eternally! (A.Hulusi)
Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah. They will be companions of the Fire,- dwelling therein (for ever). (A.Yusuf Ali)
Innelleziyne keferu As for those who reject Faith. The passage following the same path but informs us about a different group now. Innelleziyne keferu As for those who reject Faith. len tugniye anhum emvaluhum ve la evladuhum minAllahi shey’en, neither their wealth nor their offspring can protect them against Allah. Yes, their wealth or their children, none of them will provide any protection against Allah. The message here is this. If a person doesn’t defend the good, the right, the beautiful or if he doesn’t stand up against bad, evil, tyrany; it’s because of his inner attitude of “I don’t need you.” to Allah, it’s his rejectful instincts. That’s why here they are counted as the blasphemers class.
ve ulaike ashabunnari They are the people of hell. hum fiyha halidun; and they will stay there indefinitely.
The reason of the insensitive behaviours in social scale is the inner objections to Allah and the truths. Those people think short termed. Because of their short sighted visions, they fall into the illusion of their wealth, their possessions will protect them. They think that they will hold on to their wealth, their children, their positions, their small powers so that those things will provide protection when the need comes. That’s why we called them short sighted because their thoughts are always short termed.
If they could thing long termed, if they could just see the horizon, not just what’s in front of their eyes, if they could see the fars; by another perspective if they could try to gain their eternal happinesses instead of following the short paths of earthly pleasures, they could realize that they cannot do anything without Allah and anything without Allah is the empty and meaningless. A meaningless life will turn into hell eventually. That’s why they are the people of hell. Because the flames of their consciences will burn them both in this world and the afterlife.
117-) Meselu ma yunfikune fiy hazihil hayatid dunya kemeseli riyhin fiyha sirrun esabet harse kavmin zalemu enfusehum fe ehlekethu, ve ma zalemehumullahu ve lakin enfusehum yazlimun;
The example of what they spend in this servile material world (the lowest state of existence – worldly life) is like a frosty wind that strikes and destroys the harvest of a people who wrong themselves. Allah has not wronged them, but it is they who wrong themselves. (A.Hulusi)
What they spend in the life of this (material) world may be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not Allah that hath wronged them, but they wrong themselves. (A.Yusuf Ali)
Meselu ma yunfikune fiy hazihil hayatid dunya What they spend in the life of this world kemeseli riyhin fiyha sirrun is like a frosty wind esabet harse kavmin zalemu enfusehum fe ehlekethu, a wind that strikes and destroys the harvest of a people who wrong themselves. This is the definition of Qur’an.
So what is that thing which reminds a frosty wind that destroys the harvest of people who wrong themselves? It’s their attitudes against Allah. Those are the things they spend for this worlds life.
As in the real things they spend are the things they used to call happiness, future, salvation.
Their situations are like a person who watches a frosty wind destroying their great harvest.
ve ma zalemehumullahu It’s not Allah who wrong them. ve lakin enfusehum yazlimun; in fact the only ones who wrong them are themselves.
118-) Ya eyyuhelleziyne amenu la tettehizu bitaneten min dunikum la ye’lunekum habalen, veddu ma anittum* kad bedetil bagdau min efvahihim* ve ma tuhfiy suduruhum ekber* kad beyyenna lekumul ayati in kuntum ta’kilun;
O believers… Do not befriend those other than your kind (those who are not of your faith and belief). (They) wait for an opportunity to harm you and seeing you in hardship makes them happy. Do you not see how their adversity overflows from their mouths! And what they conceal inside (their hearts) is even bigger. Thus, we clearly inform you of the necessary signs. Use your reason (evaluate). (A.Hulusi)
O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire for you to suffer: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu o you who have faith, la tettehizu bitaneten min dunikum Do not befriend (trade secrets with) those other than your kind la ye’lunekum habale They wait for an opportunity to harm you.
I choose to translate the bitane in this verse as trading secrets. Because it really is, the word comes from the root of Batm and it means belly. Putting someone in charge inside of a person. This definition by calling gets this meaning of the word bitane. That’s why I find it more accurate.
The verse says don’t befriend with the people of other kind on a level of trading secrets. We don’t need to explaing that befriending here means giving all your hidden thoughts and secrets. In that sense we can understand the 8 and 9th verses of Mumtahine. Those verses are saying;
[8-Allah does not prevent you from being kind and just to those who have not fought you on account of religion and who have not expelled you from your homes. Indeed, Allah loves those who are just (who give everything its due right).
9-Allah only forbids you to befriend those who have fought you on account of religion, who have expelled you from your homes and helped others to do so. And whoever takes them as friends, they are the very wrongdoers! (A.Hulusi)]
As we can see here Qur’an doesn’t prevent to be friends with people from other religions even heathens. It’s permitted. There’s no contradiction here. So the expression of don’t trade secrets shouldn’t be taken as don’t interact with them, don’t establish a connection with them or within the limits of Islamic lines don’t make relations with them. No, the meaning of trading secrets should be understood very carefully.
veddu ma anittum they enjoy everything that troubles you. kad bedetil bagdau min efvahihim their hatred overflows from their mouths. ve ma tuhfiy suduruhum ekber what they hide in their hearts are much worse.
Dear friends, if you can’t see this just look around you, you can easily understand what this celestial speech is trying to say. For some people their hate overflows from their mouths and if you can open their hearts, what you find there will be much worse. Should we necessarily need to go to the days which Qur’an had arrived?
Should we need to look into the society that Qur’an firstly revealed? Just look at our time. Look at those people who cannot stand you, to Allah, to Islam, to faith, to believers and all in all to all muslims, look how their hatred really overflows from their mouths.
If you could have the power to listen to their hearts, what you find there will be much bigger that they express. It’s like a pressure cooker that boils the content of a foseptic swamp. If you cook the content of a foseptic swamp in a pressure cooker, what do you think will overflows from that cooker? Of course that will be the hatred. Here, Qur’an makes a great metaphor and informs us about the people who can still be around us these days.
People whose mouths overflows with hatred and nourish a worse hatred in their hearts. The enemies of Allah, enemies of Faith and enemies of Islam.
kad beyyenna lekumul ayat (we explained these to you via several signs) This verse is one of those signs. This verse that we translated is one of the great lights which illuminates the peoples real thoughts. Ela ya’lemu men halak.. (Mulk/14) Doesn’t Allah know about their creatures? Know human from Allah. Know the blasphemy and the faith from Allah’s explanations. The best source that have the knowledge about humans has been explaining about them. So if you have questions about how you should know them, percieve them, notice them; Qur’an explains them all. We gave you those signs. A verse is a sign in that sense. in kuntum ta’kilun; If you can use your minds, your reasons.
119-) Ha entum ulai tuhibbunehum ve la yuhibbunekum ve tu’minune Bil Kitabi kullihi, ve iza lekukum kalu amenna* ve iza halev addu aleykumul enamile minel gayz* kul mutu Bi gayzikum* innAllahe Aliymun Bizatis sudur;
You are such people (of belief) that (due to the reality you believe in) you like them. Whereas they do not like you (because you do not share their faith)! You believe in all of the knowledge of reality. When they see you they say, “We have believed”; but when they are left to themselves they bite their fingertips in rage. Say, “Perish in the fire of your rage!”… Most certainly Allah, as the very essence of your being with His Names, knows what you conceal within. (A.Hulusi)
Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, “We believe”: But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: “Perish in your rage; Allah knoweth well all the secrets of the heart.” (A.Yusuf Ali)
Ha entum ulai tuhibbunehum (Assume that) You are such people who like them ve la yuhibbunekum ve tu’minune Bil Kitabi kullihi but they don’t like you even you believe the whole of the Book.The introduction still continues. Qur’an continues to define the enemies of faith to us. Even you love them, they don’t love you.
There’s another interesting explanation here. ve tu’minune Bil Kitabi kullih even you believe the entire Book, this phrase of vav, vav-i haliye, we can translate it as the entire verses, all of the revelations. You believe he truths they carry and transfer. Because in every ideology, every belief there are some pieces of truth and a true believer accepts the truth wherever it may be or whoever it may come from. Even the person in front of him is his adversary, his enemy, if that man carries a piece of truth, faith demands to accept that truth in faiths honor. A true believer does that but an enemy of faith cannot. Even they know the truth they deny it. So this words are for a meaning for their definitions.
ve iza lekukum kalu amenna when they are with you they say, “We believe.” ve iza halev addu aleykumul enamile minel gayz* but when they are alone they bite their fingers out of their grudge to you Yes! addu Bite. They bite their own fingers because of their hate, their grudge for true believers.
Qur’an draws a magnificent picture here. And it doesn’t say a thing after them, it says “Tell them.” Qur’an wants us to address those people like this. kul mutu Bi gayzikum* “Die in your hatred.” tell those people this. Die in your hatred. It doesn’t make any difference for them since their hatred become their own religions. kul mutu Bi gayzikum Tell them. “Die in your hatred.” innAllahe Aliymun Bizatis sudur; Allah knows all things including what’s inside of your hearts.
120-) In temseskum hasenetun tesu’hum* ve in tusibkum seyyietun yefrehu Biha* ve in tasbiru ve tetteku la yedurrukum keyduhum shey’a* innAllahe Bima ya’melune muhiyt;
When a good thing happens to you, it grieves them; but, when an affliction befalls you, they rejoice. If you persevere and protect yourselves, their plot will never harm you. Most certainly, Allah encompasses what they do (without the concept of locality). (A.Hulusi)
If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are patient and do right, not the least harm will their cunning do to you; for Allah Compasseth round about all that they do. (A.Yusuf Ali)
In temseskum hasenetun tesu’hum Qur’an continues its descriptions. If any good befalls you, it grieves them. This is in fact a great differention paper that can seperate and identify the people who are enemies of Allah, faith and Islam. They grieve when anything good happens to true believers and feel good if any harms come to them. Don’t force yourselves to name this. Qur’an does, this is what they are.
In temseskum hasenetun tesu’hum If aught that is good befalls you, it grieves them; ve in tusibkum seyyietun yefrehu Biha but if some misfortune overtakes you, they rejoice at it.
Dear friends we have lived this everyday. The Palastine incidents, Chechnya and Boslia incidents. Don’t you see? Some newspapers, some TV channels; it’s pretty obvious what side they are on. While the entire countries has suffered the fate of genocide, they look right into your eyes and support to murderers.
Or in Afghanistan situation, even in this country some press and broadcasting agencies support the invading forces just because the afghans are muslims.
Also in Bosnia situation, in this country some press and broadcasting agencies, newspapers and tv channels tried to do whatever they can to cut the helps from us to them, they start campaigns just to stop the people in our country to support our brothers in need there. You can see it there. If anything bad happens to you, they feel joy. Just like Serbians there. If the serbian press writes something, this would be the level of their hatred. That’s why somethimes I got confused whether I watched a serbian news channel or some of our own. Interesting, was it not?
But it seems it’s not that interesting since this truth is informed 1400 years ago. A celestial truth. What it forces them to act is not what they have but the blasphemy in their hearts. As a true believer you cannot do that, even if you want to. But he can do it without ever knowing because the hatred overflows from their mouths.
ve in tasbiru ve tetteku la yedurrukum keyduhum shey’a But if you resist – I translate the patience here as resistance- But if you resist and defend yourselves with consciousness, then their traps won’t be able to hurt you. This is the greatest truth of history, my friends. If you resist on the truth and surround yourselveswith the consciousness of Allah, then no one can harm you with their traps.
innAllahe Bima ya’melune muhiyt; Why? The answer is here. Because Allah encompasses everything, because you have a helper as Allah. In your accounts Allah is always a plus.
121-) Ve iz gadevte min ehlike tubevviul mu’miniyne meka’ide lil kital* vAllahu Semiy’un’Aliym;
And remember when you left your family in the early morning to post the believers at their suitable stations for the battle. Allah is the Sami, the Aleem. (A.Hulusi)
(Remember that morning) thou didst leave thy household (early) to post the faithful at their stations for battle: And Allah heareth and knoweth all things: (A.Yusuf Ali)
Ve iz gadevte min ehlike tubevviul mu’miniyne meka’ide lil kital And remember when you left your family in the early morning to post the believers at their suitable stations for the battle. vAllahu Semiy’un’Aliym; And Allah hears and knows all things. Qur’an starts to describe another thing in this passage, more truly reminds an incident.
122-) Iz hemmet taifetani minkum en tefshela, vAllahu Veliyyuhuma* ve alAllahi fel yetevekkelil mu’minun;
Then, two groups among you began to lose their courage. But Allah was their Waliyy. Let the believers place their trust in Allah (believe that the Name Wakil in their essence will fulfill its function). (A.Hulusi)
Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (ever) put their trust. (A.Yusuf Ali)
Iz hemmet taifetani minkum en tefshela The event continues here. Allah knew that two groups among you began to panic. Knew. The day you stepped outside from your house to arrange the true believers into battle formations, Allah knew Rasulallah’s intentions, Qur’an informs us this fact. It also informs us another thing. Two groups among true believers began to panic.
vAllahu Veliyyuhuma Yes, but Allah was their protector. Two groups mentioned here are Sons of Seleme from Evs and Sons of Harise from Hazrech. As you remember these verses are brought down during the battle of Uhud. Uhud battle was the first heavy test of tue believers of Islam. So during that battle these two groups were fighting beside Rasulallah. But two small tribes and their enemies were 10000 people. 10000 enemies against 700 believers. There were 1000 but 300 had left. So 700 against 10000.
This number, this odds, this overwhelming differences, naturally some tribes were about to panic. The fear got over them and started to look for reasons to back off. But at last minute Allah gave his blessing to the hearts of sons of Seleme and Harise and they decided to stay and fight aside Rasulallah.
The verse reminds us that incident. To show us how Allah backs us. How Allah supports a true believer and his causes. Those are the soldiers of Allah. To forces which wishes to leave from your side, Allah lifts their hearts and keeps them aside you.
ve alAllahi fel yetevekkelil mu’minun; true believers should only trust Allah and put their faiths to Allah.
This sentence strengthens the translations I just did. They should trust Allah, so that Allah supports them. If you put your faith to human, they fall. If you put your faith to a specific tribe, maybe that tribe will be the first one to bail. If you put your trust to your weapon, it will stuck. If you trust your money, you will fall into a situation that money cannot help you. But if you start your way by trusting Allah, know that Allah’s support will reach to you.
123-) Ve lekad nasarakumullahu Bi bedrin ve entum ezilletun, fettekullahe leallekum teshkurun;
(Truly) when you were in a weak and helpless state, Allah gave you victory at Badr. Then protect yourselves from Allah so you may be of the evaluators. (A.Hulusi)
Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah. thus may ye show your gratitude. (A.Yusuf Ali)
Ve lekad nasarakumullahu Bi bedrin ve entum ezilletun, fettekullahe When you were in a weak and helpless Allah gave you victory at Badr. Then know your responsibilities to Allah.
They help in Badr is reminded to us. Let’s remember the lack of balance in the Badr Battle, the horrible gap between the army of true believers a group of 300 people against the army of infidels which are well-equipped over 1000 people. Not naive either, they were well experienced and yet the true believers, the muslims stood victorious over them. So just no one should say that the victory is his, Allah reminds us the help in Badr battle.
en yumiddekum Rabbukum Bi selaseti alafin minel Melaiketi munzeliyn; Your Rabb! fettekullah Then protect yourselves, know your responsibilities to Allah leallekum teshkurun; Be among the gratefuls.
The victorious results of human actions are from Allah, this is a condition of Islam. Because no matter you think the owner of an action is his doer, the real owner of the action if the creator of that doer, Allah. That’s why you should thank not to your arm but to Allah who gives strength to your arm. Allah keeps a man stand victorious if he declares his victory is from Allah. But to those who keeps his victory to himself, Allah leaves them alone. Eventually he will fail.
124-) Iz tekulu lil mu’miniyne elen yekfiyekum en yumiddekum Rabbukum Bi selaseti alafin minel Melaiketi munzeliyn;
Remember when you told the believers, “Is it not sufficient for you that your Rabb reinforces you by the disclosure of three thousand angels?” (the manifestations of some of the forces of the Names through the believers to bring about courage and perseverance to struggle). (A.Hulusi)
Remember thou saidst to the faithful: “Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down?” (A.Yusuf Ali)
Iz tekulu lil mu’miniyne elen yekfiyekum Remember when you told the believers, “Is it not enough for you?” What is not enough for us? en yumiddekum Rabbukum Bi selaseti alafin minel Melaiketi munzeliyn; three thousand angels which Allah sent down. Isn’t that enough?” you said.
From this verse we undertand that Rasulallah was trying to encourage the true believers and giving promises right before battle. So it’s logical and reasonable for Rasulallah to remind them about this incident in Badr right before the Uhud battle started.
125-) Bela in tasbiru ve tetteku ve ye’tukum min fevrihim haza yumdidkum Rabbukum Bi hamseti alafin minel Melaiketi musevvimiyn;
Yes… If you endure and protect yourselves, even if the enemy strikes you suddenly, your Rabb will reinforce you with five thousand angelic forces from the Names within your essence. (A.Hulusi)
“Yea, – if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels clearly marked. (A.Yusuf Ali)
Bela in tasbiru Definitely yes. If you resist and endure.ve tetteku If you defend and protect yourselves ve ye’tukum min fevrihim haza When the enemy attack you suddenly yumdidkum Rabbukum Bi hamseti alafin minel Melaiketi musevvimiyn; your Rabb will reinforce you with musevvimiyn. Musevvemin means marked with glory. As in marked with the essence.
I translate this part as marked with glory. Your Rabb will reinforce you with five thousand angelic forces marked with glory. The previous verse it was 3000, now it’s 5000. Even in one of the verses in Qur’an about the battle of Badir, it’s 1000 angels. But in fact none of these numbers should be taken as literal meaning. Because all of these words point to one thing. Allah will help indefinitely to those who endure and protect themselves.
126-) Ve ma caalehullahu illa bushra lekum ve li tatmeinne kulubukum Bihi, ve men nasru illa min indillahil Aziyzil Hakiym
Allah did this as good tidings for you and to reassure you of the forces contained in your hearts (essence). Help is only from Allah, the Aziz and the Hakim. (A.Hulusi)
Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise: (A.Yusuf Ali)
Ve ma caalehullahu illa bushra lekum ve li tatmeinne kulubukum Bihi Allah made it but a herald of hope for you, and an assurance to your hearts. This notion confirms the translation I just made. As in Allah gives assurances via the prophet to true believers to calm their hearts. Of course Allah keeps His promises. But it wouldn’t be true to take them literally. Allah keeps all promises to true believers all in different forms.
ve men nasru illâ min ındillahil Aziyzil Hakiym There is no help except from Allah. The Exalted, the Wise.This verse is the witness of prophet that he was giving those promises as a result of a divine inspiration.
127-) Li yakta’a tarafen minelleziyne keferu ev yekbitehum feyenkalibu haibiyn;
And (Allah did this) to cut off (destroy) a part of the deniers of reality, and to make the other part turn back, abased. (A.Hulusi)
That He might cut off a fringe of the unbelievers or expose them to infamy, and they should then be turned back, frustrated of their purpose. (A.Yusuf Ali)
Li yakta’a tarafen minelleziyne keferu Why? So that Allah might cut off, destroy a part of the deniers ev yekbitehum exposed and decreased feyenkalibu haibiyn and they should then be turned back, frustrated.
128-) Leyse leke minel emri shey’un ev yetube aleyhim ev yuazzibehum feinnehum zalimun;
It is not for you to judge; He will accept their repentance if He wills, or cause them suffering. For indeed, they are the wrongdoers. (A.Hulusi)
Not for thee, (but for Allah), is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers. (A.Yusuf Ali)
Leyse leke minel emri shey’un Right here at the second to last verse of this passage Qur’an takes attention to a different point in order to make a summary and says Leyse leke minel emri shey’un It’s not for you to judge o Muhammad. This is a direct response to Rasulallah. The punishment, it’s not for you to decide.
About what? ev yetube aleyhim the “ev” here comes commonly as the “or” but not always gives this meaning. It may give the meaning of “vav” or may come with other meanings. The “Ev” here, we must think it as a common meaning. It’s not up to you to decide whether their repetances would be accepted by Allah ev yuazzibehum feinnehum zalimun; or deciding about their punisment. Yes. feinnehum zalimun; because they are indeed the tyrants themselves.
Interesting, some firm hadiths indicate that at the battle of Uhud, prophet had made a bad pray to the leaders of the infidels. These hadiths are in both Muslim and Ibn Hambels Hadith Books. Also in some historical records it seems true that Rasulallah had made prays to the infidels at Uhud.
Also in some sources like Es Sira and Kurtubi translations, there is a note about this. Just at the ends of the battle, infidels were gaining over true believers, when Rasulallah was surrounded by enemies and defended by just a bunch of people, Rasulallah’s sacred teeth was broken and face hurt, the believers were expecting a bad pray from Rasulallah. At that moment Rasulallah had raised his hands. The people around him may thought “Now they are done, they will meet their doom because the pray of a prophet will never be left unanswered.” But contrary to the expectations Rasulallah made a completely different pray. Many translations and historical sources have written those words as this.
– Allahumme magfirli kavmi My Allah forgive this people Vahdihim guide them innehum la yagrifun because they don’t know what they are doing.
This pray can only be done by a prophets compassion. Only a person who can fill his heart with humanity could say those words. Only Muhammad (p.b.u.h) the prophet who gave his life to spread the words of Islam to humanity in order to help them find true happiness; only him could say those words. My Allah forgive this people, guide them, because they don’t know what they are doing.
How can we seperate these two different and yet similar stories, if you ask; it’s not that hard. I believe Rasulallah made the bad pray to the leaders of infidels when they killed Hamza, Rasulallah’s uncle. Because there was a brutal murder on that scene. Internal organs was cut open, his nose and lips and ears were cut. Rasulallah found his uncle like that and that’s when he made that bad pray, the moment he saw his uncle in that position. But the normal pray, that was for the group that were oblivious to their own actions. Rasulallah made the distinction like that.
…fekatilu eimmetelkufri (Tevbe/12) Qur’an says, fight with the leaders of blasphemy. As in Qur’an made the seperation between the leaders of infidels who are well aware of what they do and the unaware, uneducated groups who are completely oblivious to their own actions. Qur’an makes its evaluation basing on that criteria; those who know what they do when they choose the side of blasphemy and those who are there without knowing why. In fact this wonderful distinction should be in our lives even today. We should make our judgements like this to those who learn Islam, not from Islam’s friends but it’s enemies.
In the eras when Islam hasn’t been the leader of a land but a prisoner, people are forced to act over the assumptions and naturally turn their backs to Islam mostly, it is said that don’t make your judgements just yet. First help them learn Islam from Islam’s friends. Make it happen. When you do, you will see that most of them will be the closest friends of Islam. Because they had been taught Islam from Islam’s enemies. They had learnt wrong. They were the enemies of not the real Islam but the Islam which their fathers known. That’s why you shouldn’t judge any person until he learn the Islam from it’s true friends. feinnehum zalimun; Because they are indeed the tyrants themselves, as we had said.
129-) Ve Lillahi ma fiys Semavati ve ma fiyl Ard* yagfiru limen yeshau ve yuazzibu men yesha’* vAllahu Gafur’un Rahiym;
Whatever is in the heavens and the earth belongs to Allah (they exist and subsist with His Names). He forgives whom He wills, and causes suffering to (enforces the consequences of the actions of) whom He wills. Allah is the Ghafur, the Rahim. (A.Hulusi)
To Allah belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth; but Allah is Oft-Forgiving, Most Merciful. (A.Yusuf Ali)
Ve Lillahi ma fiys Semavati ve ma fiyl Ard* Whatever is in the heavens and the earth belongs to Allah yagfiru limen yeshau ve yuazzibu men yesha’* He forgives whom He wills, and causes suffering to whom He wills, vAllahu Gafur’un Rahiym; but Allah is Oft-Forgiving, Most Merciful.
130-) Ya eyyuhelleziyne amenu la te’kulurRiba ad’afen mudaafeten, vettekullahe leallekum tuflihun;
O believers, do not consume the doubled and multiplied return of usury (loansharking is forbidden)! Protect yourselves from Allah (for He will definitely subject you to the consequences of your actions) so you may be emancipated! (A.Hulusi)
O ye who believe! Devour not usury, doubled and multiplied; but fear Allah. that ye may (really) prosper. (A.Yusuf Ali)
Ya eyyuhelleziyne amenu O you who believe, who have the claims of belief, if you want to prove your claims la te’kulurRiba ad’afen mudaafeten Don’t devour usury doubled and multiplied.
This verse is the first verse which bans the usury. Actually before that the 39th verse in the sure of Rum, the topic of usury is mentioned but it was in a neutral state. It is showed neither as a bad thing or a good thing there. But at the first time here, the usury is restricted. The foundation of usury restriction is based on a single truth that is accepted by every religions. A gain without right is sin.
Usury is a tool for slavery and Islam is against devouring a persons rights entirely. That’s why usury is restricted. Vettekullah know your responsibilities leallekum tuflihun; defend yourselves so that you may reach happiness.
If you ask why this verse comes here, what is the reason of arrival of this verse, according to Kaffari, they were envying the Meccans. Razi explained this situation basing on Kaffari’s records.
Believers were in envy to Meccans because they were much more well-equipped and those equipments were funded by financial power. Most of those power was coming from usury money. They thought “If we have more money, we might be more strong. So, should we start to use usuries as well? Kaffari says, that thoughts were the reason of arrival of this verse in the battle of Uhud. So I believe the message in this verse has this reason.
According to the records, Rasulallah had given instructions to the archers before battle of Uhud. They were in a key position to prevent the siege from back so 50 archers were positioned above a hill. Their instructions was “Even if you see vultures coming down on your enemies carcasses, you won’t leave this very spot.” said Rasulallah.
But what did they do? After the first wave of attack in Uhud Battle, they army of heathens suffered a defeat. The archers who saw their retreat left their spots and run for the loot except a few. They disobeyed Rasulallah’s instructions and made a run for the loot. At that point, heathen armys commander Halit bin Velid gave a command to make a siege and hit the believers from their back. Victorious Muslims turned into a defeated state in a short time.
Scholars say the thoughts of those archers which left their places, disobeying Rasulallah’s orders and their run for the loot are the thoughts of usury. They know that bankers, loansharks of Madinawere using hight rated usuries and since they have a chance to get a massive loot, they left their spots to get their hands on them so that they may turn those items to credit. Also this verse puts restriction to usury right at the same time of Uhud Battle.
131-) Vettekunnaralletiy u’iddet lil kafiriyn;
Protect yourselves from the fire that is prepared for the deniers of reality. (A.Hulusi)
And fear the Fire, which is repaired for those who reject Faith: (A.Yusuf Ali)
We finished the riba verse. vettekullahe leallekum tuflihun; be responsible so that you may reach happiness. We studied that.
Vettekunnaralletiy u’iddet lil kafiriyn; Protect yourselves from the fire that is prepared for infidels. It’s almost set equal eating usury and getting into fire.
132-) Ve etiy’ullahe ver Rasule leallekum turhamun;
Obey Allah and the Rasul so you may reach a state of grace. (A.Hulusi)
And obey Allah and the Messenger; that ye may obtain mercy. (A.Yusuf Ali)
And obey Allah and the Rasul, so that you may get mercy.
At this point Allah make a connection between the incident at Uhut and how it was meant the riot against Allah and Rasul and how the biggest reason for that riot is about love for earth and material things. What is the antidote for that unhealthy love? What is the best solution to prevent this earthly bounded behaviours? What should a muslim do to keep himself become afflicted with that desires? The answers of these questions will be replied in our next lessons.
“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.”
