Ali 'Imran 152: When you were killing your enemies with the permission of Allah, the promise of Allah to you is fulfilled. Finally, a moment came when you have shown weakness after Allah had shown to you what you had desired (victory). You argued about the order (that the Prophet gave) and became rebellious. There were some among you who wanted the world and some who wanted the hereafter. After this, Allah prevented you (from defeating them) to make you witnesses to yourselves and truly, Allah forgave you. Allah is very forgiving towards the mu’min.

While, by Allah's leave, you were killing your enemies, Allah fulfilled His promise to you. What is His promise? That religion of Allah Almighty, until the Last Day, He will make prevail; here He will make them victorious over their enemies. Victorious, and Allah Almighty, in the Battle of Uhud, is with the Muslims. Finally a moment came when, after Allah showed you the victory you desired, you weakened. Yes, victory was achieved. Then, after that victory, you did not heed the Prophet's command. What was it? Until the horsemen leave their place, until they move, this (?), this unit will not leave its place.

What did you do? In the intoxication of victory, the Prophet's (peace be upon him) word you did not heed. While that cavalry unit stood by, after the enemy you ran. And that unit was waiting for exactly that. At their head was Khalid ibn al-Walid. Who later became Muslim, a Muslim commander. Yes, never once in his life, even in the idolaters' (?), (?), a commander. And he is called Sayfullah, that is, the Sword of Allah. Yes. He turns the unit around and (?) victory turns into defeat. At that moment one of the idolaters throws a stone and the Prophet's tooth breaks, and he says: I killed him. What happens? The promise is fulfilled, our Lord's promise is now being won, but out of disobedience to the command He turns you back, gives them weakness, victory.

These, these, here there is a wrong interpretation. What does the verse say? You set about disputing the command and you disobeyed. Among you were those who wanted this world, and those who wanted the hereafter, it says. Correct. After this the mistake begins. Let us read the wrong one from here. Let us read the corrected one. Yes.

Surah Al Imran, verse 152, let's find it here, Surah Al Imran, verse 152: then, to test you, Allah held you back from them, from defeating them, it says, to test. Now, Allah, who — there is not one living being to come until the Last Day whose deeds He does not know — when it says test, test, let's see what you will do, to test: never is this word used for Allah, for Allah Almighty this word is not used, and this word gives Allah an attribute; what happened? Allah became unaware of the future. Weren't the keys of the unseen in Allah's hand, weren't these worlds programmed, wasn't there not a single living being to come until the Last Day whose doings, what he would not do, He did not know?

Now, in this case, when it says to test you, according to your state Allah Almighty will give you (?) sin. Is that so? Allah forbid. Look, it is like this. Then Allah, of what kind of people you are, to yourselves to make you witness, so that you be witnesses to yourselves. This too in parentheses, that is, witness to yourselves. According to the flow of the verse, to the meaning, to make you witness, He held you back from defeating them, and by oath, He forgave you too. The correct version of the verse, of course. Yes. Allah is already very (?) toward the believers, it says. Toward the believers.

The believer did not do it on purpose. The Companions did not do it on purpose. So He promised, victory came. These are believers. Because they are believers, they did not disobey the command on purpose. Out of the (?) of that moment. Because it was out of that (?), because they came together and gathered again, because around the Prophet a ring they formed, (?) And because they saw their mistakes very clearly, so Allah toward the believers is very (?). And by oath, He forgave you, it says. Deeds depended on intentions, after all. Yes. In the verse.

Let us read our commentary. This was our explanation. According to the verses. Without Allah's leave no one can kill anyone. This is not possible. Surely in every matter there is a written decree. Events will take place according to that decree. Allah's attribute of being Allah. In this world, in proportion to the covenants people gave, so that they can prove to themselves what kind of people they are, with the decisions those people made within their own partial will, Allah Almighty, to each person, that deed he will do, (?). This is Allah's attribute of being Allah. They do not fit into our minds.

When those people commit those deeds, your own earned (?), according to the verse, since as much good and evil will be written as you have done, these, through your deeds, so that you prove what kind of person you are, are written in their records. (?) at the Resurrection, when it is said 'I did no such thing', your records will come before you and be read. Yes.

Death depends on Allah's leave. If a person's term has come, something becomes the cause and that person's life ends. Here too, events occur in proportion to the written destiny: while you, by Allah's leave, were killing your enemies, by Allah's leave,

Allah fulfilled His promise to you, He says.

Allah's promise is to let Islam taste the victory He promised. Finally, in the Battle of Uhud, the Muslims overcame the enemy and won the victory. Then, of the victory won, in the exuberance, as the unit the Prophet had ordered not to leave its place abandoned its positions and the enemy soldiers were chased, Allah, after the victory won, in proportion to His promise, having let the Muslims taste it, because of their exuberance, from defeat their enemies He saved. For Allah does not love those who overstep the bounds and run riot.

Before the battle, in the Prophet's (peace be upon him) consultations, upon their saying 'let us stay in Medina', going outside Medina was wanted; although the Prophet (peace be upon him) explained the situation, people, with certain feelings, on fighting outside Medina (?). We explained this in the verses we went through earlier. It is useful to recall it once more. The Prophet always consulted with the (?), with his companions. In this case, 'I say', he says, 'let us stay in Medina.' Let us defend Medina. Upon this: O Messenger of Allah, we could not go and fight at Badr. We have never gone out of Medina to fight.

We want to fight outside Medina, they said. Upon this, the Prophet's word, against his word, they went against the Prophet in this situation. And the Prophet went and put on his armour. When he put on the armour, the Companions, toward the Prophet, understood their mistake. O Messenger of Allah, do as you know best, they said. Upon this the Prophet (peace be upon him) says: a prophet who has put on his armour does not take it off again. And they take up positions at Uhud. Yes. Among them, just as there were people who wanted this world, there were people who wanted the hereafter too. Some wanted to obtain the spoils of the world, others, drinking the sherbet of martyrdom, to reach Allah. The secrets of hearts.

Allah Almighty, who knows the secrets of hearts, what people pass through their hearts — so that they do not say Allah Almighty does not know it — declares these states to them with His verse. Among you are those who want this world, and those who want the hereafter.

We know the secrets of your hearts, says our Lord.

What does this mean, the secrets of hearts? Long before, in (?), at Qalu Bala, when each of our souls with Allah Almighty made the covenant, our Lord engraved our wishes and desires in us as characters, and within those characters, according to the word of the verse saying there is not one living being to come until the Last Day of whom We do not know what he would not do, of each person, what He calls the secret of his heart, all the deeds he will (?), He knows. So these events, in Allah's sight, were characterised as disobedience to the command; after the victory won, solely so that this be a trial, to test you, He saved the enemy from defeat.

Yes. So that you prove to yourselves what kind of people you are, He saved them from defeat.

Then Allah Almighty forgave you. Allah is already very compassionate and kind to the believers. Allah swears an oath by His own essence. Allah forgave you, He says. By oath. Yes. The Prophet (peace be upon him). Because these had earlier been (?), and in the spread of the religion of Islam they helped the Prophet (peace be upon him). Those who say Allah and make no concession for anything other than Allah, Allah too very much loves; so toward the believers Allah too is most forgiving and pardoning.

The purpose of our creation is to know our Lord. Do not forget this. Acts of worship, acts of worship are all so that we remember our Lord. Of our being servants to our Lord; because it is Allah's, Allah Almighty's command upon us, we do them. Acts of worship are, again, for the reform of our nafs. Acts of worship. What does the Prophet (peace be upon him) say? If the worship you do does not keep you from evil, it is a burden on you. So why were we created? We were created so that we know our Lord within our own (?). So, so that we can fit this purpose of creation, knowing our Lord as Lord and saying Allah, and knowing that we are His servant in helplessness, knowing that with all our being we are in need of Allah, fits our Lord's purpose in creating us, and He forgives us.

As long as you live these feelings. Know these. We know them, but even though we know, still most of us follow our nafs. We push aside what we know. Again we fulfil what our nafs desires, as it wants. So what does Allah Almighty say? (?) Do not deify that nafs of yours.