An-Nisa 102: When you are among them and lead the prayer, let a group of them stand with you, taking their weapons; thus, when they prostrate, let the other group be behind you. After this, the other group that has not prayed yet, should come and pray with you and they also should be prepared and have their weapons. The disbelievers wish that you would neglect your weapons and your equipment so they could launch a single surprise attack on you. However, if you struggle with rain or if you are sick, there is no sin for you to leave your weapons. Still, take your precautions. Indeed, Allah has prepared a humiliating punishment for the disbelievers.

Verse one hundred and two, a rather long verse.

When you are among them and lead them in prayer, let a group of them stand in prayer with you. Let them take their weapons with them. When they have prayed and prostrated, let the others be behind you. Then let the other group, who have not yet prayed, come and pray with you, and let them too take their precautions and their weapons. Those disbelievers wish that you would neglect your weapons and your belongings so that they could launch a sudden raid on you. If rain troubles you or you are ill, in laying down your weapons there is no sin on you. Still, take your precautions. Surely Allah has prepared a humiliating punishment for the disbelievers.

Yes.

When travelling, once people go 90 kilometres away from the homes they live in, every Muslim his four-rak'ah prayer as two rak'ahs prays. Also in the face of danger and an enemy, four-rak'ah prayers as two rak'ahs are prayed. In battle, facing enemy units, when at prayer time the prayer is to be started, one row will take position, armed, facing the enemy. The other row, behind the imam, taking their weapons with them, will stand in prayer. When these, with the imam, one rak'ah of their prayer have completed, to the group positioned against the enemy they go, and those there who have not prayed stand in prayer behind the imam, and these will pray one rak'ah too. Meanwhile the imam the second rak'ah will have completed.

Those who prayed the first rak'ah will come back and pray the second rak'ah on their own. When praying the second rak'ah, they pray without recitation. When these go to the positions, the second group will come to pray the second rak'ah, and will pray. These, however, will pray with recitation. In this way, on journeys and in battle, four-rak'ah prayers, prayed as two rak'ahs each, will have been performed. According to the Shafi'is and Malikis, the first group prays two rak'ahs behind the imam; the imam waits standing in the qiyam of the second rak'ah. Those behind the imam complete their prayer on their own, bowing and prostrating, and take position against the enemy.

The group that has not prayed, behind the imam, while the imam is standing, prays one rak'ah together with him. Meanwhile the imam has completed his second rak'ah; when the imam sits in the second rak'ah, the group that has completed one rak'ah behind the imam stands up and prays the second rak'ah. Meanwhile, in the tahiyyat, the imam waits for those praying the second rak'ah, and when the congregation behind him has prayed the second rak'ah on their own, after the tahiyyat they give the salam together. Those disbelievers wish that your weapons you would lay down, be heedless, and they could attack and raid you. Against these hopes of theirs, Allah is only showing you precautions.

If rain troubles you and you are ill, there is no sin on you in laying down your weapons. It is narrated that the Prophet, against the tribes of Banu Muharib and Banu Anmar, set out on a campaign. And he saw no one from these tribes. They lay down their weapons somewhere to rest. Meanwhile the Prophet, to renew his ablution, crosses to the other side of the stream and breaks his ablution. When he has renewed his ablution, a tremendous rain falls and the stream's waters overflow. The Prophet waits under a tree for the waters of the stream to recede a little. Meanwhile a man from Banu Muharib named Ghawrath plants himself in front of him. Showing the sword in his hand: 'O Muhammad, from this sword of mine who will save you?' he says. The Prophet says: 'Allah Almighty will save me.' And he prays to Allah.

'O my God, whatever has been willed concerning Ghawrath ibn al-Harith, that to me grant,' upon his saying this – What a beautiful prayer. Pay attention. Look at the beauty of the prayer. He does not curse. What does he say? O my God. Whatever has been willed concerning Ghawrath ibn al-Harith, that is, if killing me has been willed, let it be carried out. If not – if he is going to set me free and obey me, that too, well, make it come about. Upon his saying 'grant it to me', at that moment Ghawrath begins to tremble. And the sword falls from his hand. Then the Prophet (peace be upon him) says: 'O Ghawrath, now who will save you from my hand?' – and Ghawrath says: 'No one.' Then the Prophet says: 'O Ghawrath, become a Muslim and I will return your sword to you.' Then Ghawrath says: 'I will not become a Muslim, but I will not make an attempt on you, and I will not help anyone against you.' The Prophet returns the sword to Ghawrath.

And Ghawrath, saying 'Surely you are better than me', returns to his people. Ghawrath tells his people what happened to him. Some of the people of Banu Muharib who heard about this beautiful miracle become Muslims. The Prophet, returning to the noble Companions, tells his Companions about this event. It is said that this verse was revealed in this way.

To always be careful and on guard against enemies – this verse and similar verses teach us that. Surely Allah has prepared a humiliating punishment for the disbelievers.

The disbelievers, while living in this world, without thinking of the hereafter, unaware of it, live on. These people, used to doing whatever they want in the world, commit every kind of filth to satisfy the whims of their nafs. They heed neither Allah, nor Book, nor Messenger. In their own minds, craving the passing blessings of the world they call 'life', with these fantasies they commit every kind of vice and malice. Letting their nafs taste every kind of evil and enjoying it, as if unrestrained, in the midst of filth, with the freedom they desire, to satisfy their nafs they strive. What kind of freedom is that! To them that freedom is life in this world.

Because Muslims do not live the way they live, he says, they live like vegetables. He thinks drinking is an accomplishment. He thinks gambling is an accomplishment. Fornication, likewise, he thinks an accomplishment. And so he sinks into a swamp such that the swamp drowns him in that swamp.

When such people go to the hereafter, of the blessings they gained in the world they find none with them. The pleasures they let their nafs taste create habit and dependence in these people, so in the hereafter, when this dependence and habit they cannot find, like the fit that comes over a hashish or heroin addict who has grown used to them and cannot find these drugs, the habits of their nafs they will search for in just that way. There, when they find none of these habits, that pleasure called 'life' – he calls it 'life', doesn't he, with its filth – when that pleasure called 'life' is gone, for those people this will turn into pain.

This state will break the disbeliever's pride, and he will be so abased that Allah, in this state, will display him even to the people of Hell. In Hell, before he even tastes the punishment, into a wretched state he will fall. It will abase him so with these events that, before he even tastes the punishment, pain will come from the punishment he will suffer. Moreover, in return for what they did, 'Taste now this punishment!' will be said to them. Moreover, their humiliating punishment will be like this.

In the world, seeing (?) Muslims and saying: 'These are Muslims, don't value them, they are people like vegetables, that's how they live,' those who looked down on them.

Those who, with the cause of Freemasonry, see class differences among people, and themselves above people at a rank, in a position see – such people, turning their backs on Allah, living in carnal feelings and pride, in the hereafter, when they see that the person they despised has great mansions in the highest Paradise, and see that they themselves will meet punishment, before them they will be utterly abased; this punishment will be enough for them, for those people of pride and arrogance this punishment will be enough.

yes