Ali 'Imran 166: What came upon you on the day, in which the two armies faced each other, was to vindicate the mu’min by the permission of Allah.

A. Metin Saruhan · 9 October 2016 · Ali 'Imran

Translation

What came upon you on the day, in which the two armies faced each other, was to vindicate the mu’min by the permission of Allah.

Tafsir

As we explained in the previous Verses, Allah (swt) created this world within a program, and He has written down what will happen where and how. Again, we said in the previous Verses that Allah (swt) created human beings as spirits in the realm of Lahut and told them I am your Lord. Our spirits denied their Lord by saying yes or no in their voluntary capacity. It was there that Allah made us witnesses against our souls and sent us to the realm of the unseen. People can say with their tongues what is not in their hearts. Allah has created these events as a test so that the believers can show their steadfastness and bear witness against themselves and those around them. Allah knows everyone's covenant (in kalu belaam). But Allah (swt) creates events and writes rewards and sins for people based on their actual actions. Allah (swt) is also free from imperfect attributes. He gives rewards and sins to people according to what they say with their tongues and what they do, according to their intentions. When one puts into action what is in one's heart, one becomes sinful or rewarded.

That is why these events were created, so that people could testify to themselves and to the people around them whether what they said was true or not. These events increased the steadfastness of the believers and they became an example to others.

What is said in the video

In verse 166: 'On the day the two forces met, what befell you happened only by Allah's will, and this was so that the believers would show their steadfastness.' So that the believers would show their steadfastness. Now, there is a word here: believer. We said a believer is one who has come to know the divine manifestations, the manifestations, and a person who has reached a certain level. Now Allah Almighty says: 'What befell you on the day the two forces met happened only by Allah's will, so that the believers would show their steadfastness.' Now, does He mean all of those here as believers? That is, all those who went to war as believers, or the believers among them, does He mean?

This point is important.

People do not think about this anyway, but every word of Allah truly deserves to be thought about. 'And to test the believers,' He says. Some say: the believers among them, a test for them; they cannot all be believers. But if it was to test the believers among them, this disaster also befell those who were not believers. Then why should those non-believers suffer this hardship in order to test the believers? Look how beautiful the word is: let them go and suffer? What does it say? 'What befell you on the day the two forces met happened only by Allah's will. This was so that the believers would show their steadfastness.' The believers' steadfastness.

So that calamity befell the believers. Had there been non-believers among them too,

Allah Almighty would be (?). He would have made Muslims, too, suffer the calamity He gave the believers as a test. He would have made (?) suffer it too. Then the words of Allah Almighty would contradict one another. Here, the Prophet's whole army were believers. They were the Companions. 'My Companions are like the stars in the sky; whichever of them you follow, you will find the truth.' According to this hadith, they were all believers. That is why Allah Almighty used that word, believers.

As we explained in His earlier verses too, Allah Almighty, who created this world within a program, has written and drawn what will happen, where and how. Within a program. We did not explain this 'believer' here. In what we said, in the commentary we have written, we did not explain it. If we tried to write everything, it would go on and on. That is why there are many words to be said. But the next verse also says what we are going to say. That is why we said: let us explain everything when the verses come. We said it; we linked the verses sentence by sentence. And we say that with one verse we travel through the whole Quran.

Why? Because Allah's verses do not contradict one another, do not belie one another. They always follow one after another. That is why they should be explained in their proper place; it is better. We are having a talk. In this talk, so that the verses are understood a little better, we explain these bits and pieces. Meanwhile, if you have questions, questions about places you did not understand, if you ask them, we answer.

As we explained, as we made clear in the earlier verses, Allah Almighty, who created this world within a program, has written and drawn what will happen, where and how. Yes. What we have said is based on this verse: 'There is not one living being to come until the Day of Judgement of which We do not know what it will not do.' And these worlds have been written and drawn within a program. Again, in the earlier verses we said that Allah Almighty, in the realm of lahut, created people as spirits. Spirit.

There are no bodies.

That is, this visible corpse of ours, our outward body, does not exist. Only our spirit exists.

We were created as spirits. Each of us exists. In the realm of lahut. That is the place of creation anyway.

He said to them: I am your Lord. In that address, Elestü bi-Rabbiküm. And our spirits, within their partial free will, saying yes or no, denied their Lord. Now this is important. Let us explain this too.

Right away some people, you know, those who say 'We did service, we studied', say: 'The man talked nonsense.' 'Allah Almighty said yes,' he says. 'Yes. They all said yes,' he says. 'Here,' he says, 'this man is making it up,' he says. No. These are (?).

Let it be, we say; I (?). When He said 'your Lord', those who said yes were honoured with the religion of Islam. He did not say no; and how did he not say no? He knows that he was created by a Being. That is why he said yes. Allah Almighty says so. If he had said no there — if Allah Almighty had not said yes, and they too had said no — then it would mean Allah Almighty had not given them a mind to know His Being. He would say: Had You given me a good mind, I would have known You. So here, his saying yes, his saying yes. They too know, but because of their selfish desires, because of the part of the spirit I gave them, because they resemble My Being, they belied Me. Here is the verse.

'My beloved, do not mind their denying you, their belying you. In their time they betrayed Me too.' That's it. Their saying no: because they saw Allah Almighty as like themselves, they waited for the Lord of their own imagination. And in this case Allah Almighty says of them, when (?) comes, that they will not be able to see their Lord. Of course, there is no god other than Allah for them to see the Lord they imagined. Is there a creator other than Allah?

This is how we understood this part. Yes.

There Allah made us witnesses against our own selves and sent us to the world of the unseen, where His Being is not seen.

By saying yes or no they denied their Lord. By saying no they denied their Lord. There Allah made us witnesses against our own selves and sent us to a world where His Being is not seen, an unseen world. There it is: an unseen world. You know how our son Bekiroğlu, when you said 'an unseen world', asked 'What is unseen?' — that is what he said.

So this, though written clearly and plainly, though written very distinctly, people get carried away by certain feelings and within those feelings they rise against the truth, and these are wronging their own souls. When you talk about this in this way, do not let something like this occur to you:

'So if we oppose everything our Hodja says, we wrong our own souls.' Never let such an idea come to your mind. What am I saying? Pay attention. Where you see the truth, when the truth is opposed, they wrong their own souls. Because they feel themselves to be something, and according to their superstitious minds, according to superstitions, they see a contradiction in it, and without learning the truth of the matter they start talking nonsense. In such cases a person will use his mind, examine, search and learn those meanings well. Only then will he oppose it. Selfish desire blinds a person's eyes.

It gives a person a sort of grandeur and pride. Even if that person speaks the truth, he always looks under it, under its load, as if (?), searching. He keeps circling around a whirlpool, (?) Yes.