Surah 9
The Repent
1. Dissociation/innocence from God and His messenger: to those of the affixers with whom you’ve made a covenant,
2. Roam the earth four months, and know that you are not invincible to God, and that God disappoints the non-believers,
3. And a call from God and His messenger to the people the day of the great Proof: that God is dissociated from the affixers, also his messenger, so if you repent it is better for you, and if you turn away: know that you are not invincible to God in anything, and give those who disbelieve the tiding of severe suffering,
4. Except those of the affixers with whom you have a covenant, then they didn’t diminish you anything, and they didn’t back up anyone over you, do fulfill to them their covenant to its term, God likes the ones who take a refuge,
5. So, if the months of cessation/respite are stripped/over: kill/know the affixers where you find them, and take them and besiege/surround them, and sit on every surveillance [point], and if they repent and uphold the prayers and perform the purifications: release them, God is Forgiving Compassionate,
6. And if one of the affixers calls you for help: do help them, so they may hear the Word of God, then deliver them to their safety, that because they are a people who don’t know,
[Indeed, a people who don’t know,
Two meanings, straight from an old Arabic dictionary (al-Muheet) have been translated,
And the declaration in verse 4 favours “innocence” in verse 1, overriding the unanimously accepted interpretation: that God didn’t want the believers to make treaties with the “non-believers”,
And the sequence of events that are meant to take place in verse 5: favour the meaning of “to know”, for the verse to be coherent and to make a logical sense,
So, if you ask: where does the Qur’an command the people “to love their enemies”: I say here in verse 6,
If Islamists and anti-Islamists have no intention to finish their grudges and wars, each going by the Book they say they believe: they shouldn’t wonder why god is not supporting any of them,
This Grand Book is here, no one can wipe it out or make it disappear,
It is the responsibility of scholars of all colours to relinquish their bigotries and to make a genuine effort to understand it. If they don’t: there will never be an end to religious wars, until time itself has ended.
I shall comment of the “great Proof” further in this Surah.]
7. How are the affixers to have a covenant with God and with His messenger, except those whom you covenanted at the forbidden house of prostration, so as long as they/they didn’t straighten to you, so do straighten to them, God likes those who take a refuge,
[Thus, it becomes clear that the forbidden house is not so called because it is forbidden to the non-believers, as Muslims have been told to believe,
Moreover, the “ما" that is used in this verse can be the negating one or an adverb of time, as in “as long as”,
If the adverb of time is taken, the exegesis can point to that non-believers and “believers” are equally involved in prostration at the forbidden house. This is the exegesis that Islamic interpreters have unanimously adopted: without being aware of its philosophic implication.
If the negating one is taken, the exegesis points to that those who practise prostration at the forbidden house have not “straightened”, but the verse continues on to command the believers to straighten to them nevertheless, going by the high standard that is set in the previous verses.
And why would Muslims be surprised that the house of prostration to stones be forbidden? This is the place where pagan rituals were being practiced before Islam, where pagan deity were represented.
These are facts that cannot be denied. If Islamic as well as anti-Islamic scholars have been unable to notice those facts before: we have elucidated them herein. From here on, and now that this is opened: the onus is on them to guide Muslims and non-Muslims alike to a correct understanding of the Qur’an.
Wars cannot be won by supernatural intervention, and nor by making and using more destructive weapons. And nor can philosophic differences be understood and resolved on an illogical basis.]
8. How? And if they show to you they take not notice in you of purity/allegiance or trustworthiness, they please you with their mouths, but their hearts repulse, most of them are aberrant,
9. They exchanged God’s verses for a petty price, they barred [people] from His Way, them, it is bad what they were doing,
10. They take no notice in the believers of allegiance or trustworthiness, they are indeed the transgressors,
[This is hinting that true believers do know one another from the radiance of their looks, but disbelievers are blinded to any truth by their own arrogance.]
11. So, if they repent and uphold the prayers and perform the purifications, hence your brethren in Religion, We do segment/detail the verses for a people who do know,
[The frequent mention of prayers and purifications are not a reference to practising a timed ritual, as in Judaism and Islam,
If both groups still believe that it makes god happy when the people practise those rituals at the time that they determined: they are still stuck in a pagan frame of mind,
Prayers are connections to their Creator, is the meaning of the word, as Islamic scholars agree. It is their shortcoming that they think they can set the rules and judge, as in sports games and traffic rules.]
12. And if they overturn their faith after their covenant, and stab/slander your religion: then do fight the front men of disbelief, they are faithless people, may they refrain,
13. Do you not fight a people who have overturned your faith and readied themselves to drive the prophet out, and it was them who started it the first time, are you afraid of them? God is worthier of fear, if you were believers,
[Perhaps I don’t emphasize it enough if I keep reminding the reader that the fight should only be taken at the present as an ideological one. As a matter of fact: war is only the breakdown of human irrationality, as has been said on this Circle several times.
When disagreeing parties do not have the will, or do not have the skill and the knowledge, to discuss their differences, for the purpose of sorting out those differences, on an equitable basis and in a civilised and rational manner: war becomes the only option.
Moreover, if wars are fought and believed to be won: the ideological conflict persists, and will transpire again, to take everyone back to square one.
And if verse 13 allows for actual combat: bear in mind that this was in the early years of spreading the message, and this was the prophet who was in charge of defending himself and his fellow men.
Today: the message is all out, in every bookstore and on the Net, and even in the countries which are non-Islamic. Whoever wants to learn it and adopt it can do so. War and bloodshed are not proving to the world that it is the best belief, but indeed doing the opposite.]
14. Fight them, God torments them at your hands and humiliates them, makes you victorious, and heals the believing people’s chests,
15. And does away with their hearts’ anger, God accepts repentance from whom He will, God is Knower Sovereign,
16. Or did you think that you are left and God has not yet known those of you who have striven, and have not taken below God and neither His messenger and nor the believers: a shelter, and God is All Informed about what you do,
17. The affixers were not to build the houses of prostration to God, while witnessing their own disbelief, those, their deeds are frustrated, in hell they are eternally,
18. That so, who build the houses of prostration to God are those who believed in God and the last day, they upheld the prayers and performed the purifications and feared none except God, perhaps those are to be of the guided ones,
[Perhaps those who went by the five pillars of Islam mentioned in this verse: were to be guided ones. Like all the messages before, if people took their basic concepts of belief as a starting point, to go further in their spiritual pursuit: they would perhaps be guided ones. But every time the pillars of faith were taken as criteria of belonging to a political party, to cause division and hatred, flare wars and constant strife, and “faith” turned against itself.]
19. Have you made of providing drinking water to the pilgrims and the building of the forbidden house of prostration: an equal to who believes in God and the last day, and strove in God’s Way? Unequal in God, God guides not darkened people,
[Hear you, who have ears that hear.]
20. Those who believed and forsook and strove in God’s Way, by their money and their selves: are of a greater rank in God, those are the achievers,
21. Gives them God the glad tidings of His Compassion and Contentment, and gardens for them, in it is a lasting providence,
22. In it eternally, indeed God has a great reward,
23. O you who believe, take not your fathers and brothers as masters, if they favour disbelief over faith, whoever takes them as masters: those are darkened ones,
24. Say: “if fathers, sons, brothers, spouses, tribes, money that you’ve earned and trade that you fear might fail, and dwellings you are content therein: are more lovable to you than God and his messenger and a striving in His Way: brace yourselves until God comes with His Aim, God guides not an aberrant people”,
25. God has made you victorious in many a country, and on the day of Hunayn, when your many pleased you but it made you not self-sufficient in anything, the earth narrowed to you in its expansiveness, then you fled away,
26. Then descended God His calmness upon His messenger and upon the believers, and descended He soldiers that you saw not, and made He those who disbelieved suffer, this is the consequence to the disbelievers,
[The reference here is not to an event that took place at the time of the Qur’an, but to a time much before in another cycle of existence.
And it is obvious to the educated reader that the verses are addressed to different groups of people. Often the “non-believers” turn out to be the people who believe that they believe, as it is the case in the world.]
27. Then God bestows repentance upon whomever He will, God is Forgiving Compassionate,
28. O you who believe, the affixers are filth, approach [we read “تقربوا"] not the forbidden house after this year of theirs, and if you fear dependence [on them/it], God will make you self-sufficient by His elevation if He will, God is Knower Sovereign,
[Mainstream Islamic scholars, past and contemporary, in the East and the West, will reject this reading.
But they are yet to admit that their reading has been guesswork at the best. Placing dots and vowels over and under the letters as their beliefs and convictions dictated.
Recent archeological discovery of a very old version of the Qur’an, or some of it at least, has been totally hidden. What religious authorities, Islamic and anti-Islamic want to do with it: will be by agreement of both: it keeps Muslims on their ritualistic practices, and keeps the division between Abrahamic religions wide. Thus all religious institutes can continue ruling the masses, until God will.
The forbidden house is a place where pagan rituals were being held, and people were too weak to forsake it, like they are now and after a millennium and a half of this message.
So long as people’s hearts are affixed to stones, where they demand success, money, good health, leisure and offspring and victory over the enemies: God will not make them self-sufficient. They will continue circulating around the forbidden house and prostrating in its direction, until God will.]
29. Fight those who believe not in God and nor in the last day, and they forbid not what God and His messenger forbid, and nor do they embrace the Religion of Truth from those who are given the Book: until they are given [we read “يُعطَوا”] the reward with a hand/endorsement, and they are belittled,
[Again, a combination of misreading and misplacement of vowels (isharaat) changes the whole meaning, and indeed points to its opposite,
The verse is urging to fight those who have no religion, and it is giving them the choice of becoming Christians or Jews, by endorsing their Book, because if they did they would stop worshipping the forbidden house.
If Islamic scholars find this reading farfetched, they should look again at their own. Not by any stretch of language or imagination can the Qur’an, or any Book for that matter, command worship around a house where pagan rituals were being held.
And the expression “عن يد” doesn’t mean to give by the hand, by any stretch of the Arabic language. The root of the word is “آد", which points to: to support, to endorse, to strengthen … with the hand, figuratively and physically,
“And they are belittled”: grammatically, doesn’t necessarily predicate the sentence immediately before it.
A financial incentive for adopting a religion is most ludicrous, and is reminiscent of some Christian missionaries who provide financial support as an incentive to spread their churches.]
30. The Jews have said Aziz is God’s son, and the Nazarenes say the Messiah is God’s son, that is their say by their mouths, competing with the say of those who disbelieved of before, may God fight them, far-out is what they fabricate,
[May God fight them. Waging wars is not commanded. Never have wars made people change their beliefs. If fight is understood to be physical: people never progress, not in their worldly affairs and nor in their mind and spirit.
War is the breakdown of human irrationality.]
31. They took their heads of religions and their clergy as lords below God, and the Messiah is the son of Mary [we read “و المسيحُ ابنُ مريمَ”], and they were commanded to take abode in none but One God, there is no god but He, transcends He what they affix,
32. They want to put out God’s Light by their mouths, God is uncompromising, that His Light but be completed, even if the distanced ones detest [it],
[With the minutest amount of reason: the reader realises that those verses apply equally to the Muslims, in all their sects and branches,
They have taken the words of their scholars and imams as the word of god. Their wars are none but their self-inflicted punishment.
The world is ruled by the Law invariably.]
33. And it is He who sent His messenger with guidance and the Religion of Truth, to manifest/back it on the whole religion, even if the affixers detest [it],
[If the reader knows the Religion of Truth, they are in no doubt that it is manifesting/backing all religions. Let those who have ears that hear listen.]
34. O you who believe, many of the heads of religions and the clergy eat people’s money wrongly and bar from God’s Way, and those who hoard gold and silver and spend it not in the Way of God: give them the tiding of a painful suffering,
35. The day when the fire of the low world is heated up, their foreheads swelter, and their sides and backs, this is what you have hoarded for yourselves, experience what you have been hoarding,
36. The numeration of the months in God is twelve in God’s Book, the day He created the heaven and the earth, of which four are sanctified, darken not yourselves during them, and do fight the affixers generally as they fight you generally, and know that God is with those who refuge,
[Astronomical phenomena, and indeed all natural events, are none but projections of existential truths,
The physical world is a dense manifestation of such essences, being experienced by people.
If people cannot peak to those truths, they will perceive only physical phenomena, and their character and morality hence become natural: seeking reward and avoiding punishment: to the extent of their understanding of reward and punishment.
The “months of forbiddance” in the pre-Islamic beliefs is such an example. It must’ve been a Jewish tradition to forbid killing and hunting during them. Of course, there are physical benefits from this, but the essence is ignored,
I strongly feel that the four Sanctified Months of the pre-Islamic lunar calendar are truly: Ramadan, Shawwaal, Zhu’lq’dah, Zhu’lhijjah (رمضان شوال ذو القعدة ذو الحجة). During them transcendence is easy.
It is not a coincidence that every time we are in first ten days of Dhu ‘lhijjah: that this subject is brought up,
Dhu’lhijjah: means the one of the proof. And Hajj is not a ritual of circulation and bowing, it is a time to witness the proof in one’s own vision, for those who are capable of a way to Him (لمن استطاع إليه سبيلاً).
This is why the ten days are sworn by in the Grand Book: "by the duality by the Unity, and by the ten nights …"]
37. Forgetfulness is an increase in disbelief, those who distanced are misguided by it, they legitimise it one year and forbid it one year, to overstep the numeration of what God forbade, they legitimise what God forbade, the ill of their deeds is embellished for them, God guides not distanced/disbelieving people,
38. O you who believe, why is it that if it is said to you to rush to the Way of God: you are taken by sloth in the earth, are you content with the low lives over the hereafter? The leisure of the low life in the hereafter is none but little,
39. If you don’t rush: it causes you severe suffering, and He replaces you by other people, you harm Him nothing, God is Capable of all things,
40. If you don’t support him God has supported him, when the disbelievers drove him out, the second of two, when the two [the messenger and the second] were in the cave, one said to the other: “fear not, God is with us”, so God descended calm upon him, and endorsed him with soldiers you did not see, and made He the word of those who disbelieved: the lowest, God’s Word is highest, God is Exalted Sovereign,
[Recounting a day of the messenger and one of the prophets, when the message was declared. It was only the Power of God’s Word: that conquered the nations and millions.]
41. Rush, lightly and heavily, strive with your money and yourselves on the Way of God, this and all is better for you, if you know,
42. If it was an immediate incident or a destined travel they would’ve followed you, but the gap has widened for them, and they will swear by God: “if we could we would’ve come out with you”, they ruin themselves and God knows they are liars,
43. God has overlooked why you gave them permission, so that those who are honest are distinguished to you, and so you know the liars,
44. Those who believe in God and the last day take not your permission to strive with their money and their selves, God does know those who refuge,
45. That so, those who take permission from you are them who believe not in God and the last day, thus their hearts are rendered uncertain, in the uncertainty they hesitate,
46. If they wanted to come out they would have readied the readiness for it, but God dislikes their resurrection [rebirth], He disabled them [spiritually], and they were told: sit with the sitters,
47. If they came out with you they would not increase you except in stupor, and they would’ve lowered your high character [we read “و لأوضعوا خِلالكم”], they want disorder in you, amongst you are listeners to them, God does know the darkened ones,
48. They plotted disorder before, they twisted the matters, until the Law came and God’s Aim manifested, and they are detesting [it],
49. Of them are those who say: “allow me, and legislate not to me [we read “و لا تفتِني”] except an illusion”, they have fallen, hell is all around the non-believers,
[There are no better live examples of bewilderment, as described in those verses, than the religious people of Abrahamic religions today,
But in a particular reference to Muslims, while their culture, countries, institutes, moral code … are being destroyed at their own hands: the religious ones of them seem to be mainly concerned about having a share of the pleasures and the wealth that this modern civilisation has created …, their scholars’ and imams’ main subject of discussion is the legislation of having this share, while performing some ritual or reciting an invocation which those scholars and imams say it cleanses their deeds …
We have said it on the Circle, that swimming in muddied water will muddy you, whatever your rules of swimming may be …
God is not a traffic police.]
50. If good befalls you it annoys them, and if calamity befalls you they say: “we took our matter before [we had a similar one before]” and they turn away rejoicing,
[Science has proven that humans are hardwired to be empathetic. It is false religious and materialistic beliefs that switch off this innate nature in us.
The English language didn’t have a word equivalent to “schadenfreude”, if you checked old dictionaries. Hence the word was borrowed from German.
Middle Easterners are very familiar with the concept, and everyone knows the word “شمت"]
51. Say: “nothing befalls us except that God has written for us, He is our Lord” and upon God the believers ought to rely,
52. Say: “are you watchful of us that the one of two good things befall us? and we are watchful of you that God might strike you with suffering from Him or at our hands, so brace yourselves, and we are with you bracing ourselves”,
[The only martyrdom that Muslims have been able to envisage is death in battle. While this one was perhaps the case when the message was being spread, it is not any more, when the Book is available to all …
The root of the word “شهادة” in Arabic points to vision and translates to “witness”. If this can occur when one sacrifices oneself in battle for the most noble purpose: it might be martyrdom, but it is never an issue for human judgement,
“Martyrdom” or witness is the highest state of awareness …
The “two good things” are awareness and witness, not injury or death in the wars of heathenry …]
53. Say: “spend willingly or despitefully, it won’t be accepted from you, that you have been an aberrant people”,
[This is a confirmation of our exegesis of the concepts of sacrifice and martyrdom.]
54. And what prevented them: that what they spent wasn’t accepted: is none but that they disbelieved in God and His messenger, they carry not out the prayers except in their laziness, they spend not except when they are detesting [it],
55. Be not impressed by their money and their children, what God wants is to torment them in the low lives, their selves are dead and they are distanced,
56. And they swear by God that they are of you, and they are not of you, but they are a people who divide,
57. If they find a shelter or a grot or an entrance: they would turn to it while pushing one another,
58. And some of them wink at you about charity, if given of it they are content, and if not given there they are upset,
59. If only they are content with what God has given them, and His messenger, and say: “God suffices us, God will bestow on us of His Graciousness, and His messenger, we are of God wanting”,
60. That so, charity is for the destitute and the poor and the hardworking on it and the ones whose hearts are bonded, and the mindful and the lovers and in the Way of God and the children of the Way: a duty from God, and God is Knower Sovereign,
61. And some of them harm the prophet and say: it is permitted, say: “a better permission for you that you believe in God and be guardian of the believers and [have] compassion to those who believed of you”, and those who harm the messenger of God have a great suffering,
62. They swear by God [in order] to content you, and God and His messenger are worthier of content, if they are believers,
63. Did they not know that who [claims] to challenge God and His messenger: that to them the fire of the low world eternal in it, this is a great disappointment,
64. The hypocrites caution that a Surah is descended to them announcing to them what is in their hearts, say: “be derisive, God is Bringer out what you caution”,
65. And if you questioned them they say: “that we’ve been reveling and playing”, say: “are you? of God, His verses and His messenger were you making fun?”
67. The male and female hypocrites: some are of some, they command the abhorrible and deter from the Highest Standard [ألمعروف] and clench their hands, they have forgotten God So He forgot them, the hypocrites are indeed them the aberrant [ones],
68. Has promised God: the male and female hypocrites and disbelievers: the fire of the low world, in it eternally, it suffices them, He damned/ostracised them, to them is a lasting suffering,
69. Similarly to those before you, they were a stronger force than you and wealthier in money and descendants, they enjoyed their creation [we read “خَلْقهم”] and so you enjoyed your creation as those before you enjoyed their creation, and you [got] involved as the ones before you [got] involved, those are the losers,
70. Haven’t the news of those of before come to them, the people of Noah, Eden [we read “عدن"], Thamud, and the people of Abraham and the owners of Midian and the Muktafi’atu, their messengers came to them with evidence, God was not to wrong them, but they wronged themselves,
[The two groups are pointing to two cycles of existence, eons apart. The original Noah is the name of a messenger who salvaged believing people from the drowning of a universe before the known one, where matter was in two layers; the lighter layer was made dense by people’s desires which generated dense matter, and thus drowned in one universe that we now know, where earths are spherical,
As for Ad, we read it as Eden. This is the world which was made inhabitable and was beautified after the drowning … all this happening on this very earth and on other planets of the Solar system and exoplanets,
As for Thamud, this is perhaps the name the ancient Egyptians used to name themselves: “kamet”, believing perhaps that they were descendants of a much older civilisation,
The people of Abraham were all people of Dynastic Egypt and the ancient Levant, after the demise of the Sumerians,
As for Midian, mentioned also in the Bible, where Moses went to meet Akhnatun, it is none but Tel Amarna in Upper Egypt,
Historians believe that Akhnatun was a son of Amen Hotep III, but it was Moses, who was falsely given that name,
Akhnatun was never a Pharaoh, he is mentioned in the Qur’an as al-Khidre (the Green),
Tel Amarna is where he, prophet Joseph and later Moses and Aaron used to meet to discuss the future of the kingdom of Amen Hotep III that was falling apart, after the rebellion of the slaves who originally came from the Levant, and who became known as the Hebrew]
71. And the male and female believers: some are masters of some, they command by the Highest Standard and they deter from obscenity, they uphold the prayers and perform the purifications, they obey God and His messenger, those, God will mercify them, God is indeed Exalted Sovereign,
72. Promised God the male and female believers: gardens, the days stream underneath them, eternal in it, and good dwellings from the gardens of Eden, and contentment from God even greater [than this], this is the great success,
[The frequent description of “paradise” which featured in the Qur’an has been a test of character and awareness].
73. O you prophet, do strive against the non-believers and the hypocrites, be tough on them, their shelter is the low world and the worst destiny,
74. They swear by God [about] what they say, they’ve said the word of disbelief, they’ve disbelieved after their Islam and are made anxious [we read “هُمّوا”] about what they didn’t earn, they didn’t become indignant until God and His messenger made them needless of His Elevation, so, if they repent it is better form them, and if they turn away: God makes them suffer a painful suffering in the low life and the hereafter, and they have in the earth no master or a supporter,
75. And of them who covenanted God: if He brought to us of His munificence we would believe and be of the righteous ones,
76. So when He bestowed on them of His Elevation they became avaricious/possessive of it, they turned away declining,
77. So He made hypocrisy in their hearts the consequence for them, until the day they meet Him, by that they did not make good on their promise to God, and by their lies,
78. Did they not know that God knows their inside and their lament, indeed God is the knower of the unseen,
[This is the psyche of peoples of religions, and much so the Muslims …
The word that I often translated to “elevation” is the Arabic word “فضل”, which precisely means elevation and loftiness,
In its figurative usages it is used to point to generosity, munificence, providence …
Because it has to be the case that only the elevated one, in rank and means, is capable of exhibiting such virtues …
It is no surprise that the Qur’an has repeatedly said that it is God who has the Elevation …, and that it is He who provides …, and that His providence elevates the people, in their minds and character,
The confusion in people’s heads occurs when the word elevation points to the supply of food, money and offspring,
Thus, one becomes needless of elevation: dependent on the kings and the wealthy, and the pagan gods and their agents: to provide one …
Religious people take their religion as an insurance policy, to insure their health, property, and their afterlife …, thus they become indignant.]
79. Those who wink/gesture to the volunteers from the believers: about charity, and those who labour [we read “يجدّون”] only their own labour, so they make fun of them [the volunteers], God makes fun of them, to them is a great suffering,
[The fact that all those verses have been read falsely: is testimony of the character and the practice of religious people, and much so the Muslims.
Much of this moral teaching is common sense to reasonable people and normal behaviour in civilised cultures, anyway. The morality that religious people boast about can have a practical use only in heathenry and primitiveness]
80. Beg for forgiveness for them or don’t; if you begged forgiveness for them seventy times God will not forgive them, that they disbelieved God’s verses and His messenger, God guides not an aberrant people,
81. They have rejoiced, those who were made successors/khalifs in their seat, succeeding God’s messenger; they detested to strive by their money and their selves on the Way of God, they said: “rush not in the heat”, say: “the fire of hell is hotter”, if they understand,
[This is evidence to what was said on COB, that the Qur’an has not appointed a Khalif,
If Islamic authorities of all Islamic sects insist on their false understanding of this issue: their infighting will never end, and will indeed get more destructive.
“Rush not in the heat” is not a reference to a battle field, except to those whose comprehension of their Book has been formulated within the limits of their local feuds.
But it is always the case that people procrastinate their journey of spiritual inquisition and mindful expansion, in the belief that there will be a plenty of time, while completely absorbed by their immediate needs and passions.]
82. That they laugh a little, and they’ll weep a lot, consequence of what they earned,
83. So if God returns you to a sect of them, and they asked for your permission to come out, say: “you won’t fight with me ever, you won’t fight with me a foe, that you were content in sitting the first time, sit with the successors,
84. Be not watchful [we read “تَصْلِ"] over anyone of them dead ever, stand not on their grave, they have disbelieved God and His messenger, and died aberrant,
85. Be not impressed by their money and offspring, that so, God wants to torment them by them in the low life, and their selves are exhausted and they are distanced,
86. And if a Surah is descended, that believe in God and strive with His messenger, those of a far [material] reach of them seek leave from you and say: leave us be with the sitters,
87. They are content in being with the hinder ones, it is [now] imprinted on their hearts, for they reason not,
88. But the messenger and those who believed with him have striven by their money and their selves, those, to them are the good things, those are the achievers,
89. Has set up God for them gardens, the days stream underneath them, eternal in it, this is the great success,
90. Came of the Arabs the seekers of excuse, asking for leave, thus sat those who lied to God and his messenger, painful suffering will strike those who have disbelieved,
91. Neither the weak and nor the sick, and nor those who can find nothing to spend: have an embarrassment, if they advised about God and His messenger: what is due on the radiant ones of Way, and God is Forgiving Compassionate,
92. And neither do those who: if do not come to you to be loaded [we read “تُحملهم"], you said: “I can find not what I can load on you [we read “أُحملكم"]”: turn away with tearful eyes of sadness, that they find not what to spend,
93. That so, the way is due on those who take leave while wealthy, content to be with the hind ones, imprinted God on their hearts, they know not,
[The egoless morality that is demonstrated in those verses cannot be comprehended by the morality of the carrot and the stick,
And as the light of verse 92 is let out: they’ll still find it indiscernible,
If you can relate to the interaction between a person and the messenger thus narrated: you’ve had it inside you, otherwise it is indiscernible.
If we agree that those verses were so worded to teach the morality of reward and punishment: it has done its job, and that’s over,
The esoteric layer of it is for the wise, to guide their people to a more virtuous morality, closer to selflessness and far from exhibitionism.]
94. They apologise to you if you returned to them, say: “apologise not, we won’t trust you, informed us God of your news, and will know God your deed, and His messenger, then you will be returned to the Knower of the Unseen and the Witness, to inform you of what you were doing,
[The scale of the teaching of the previous verses should’ve been noticed hence.
Petty events and petty morality are none but projections in nature of grand existential truths.]
95. They’ll swear by God to you if you went back to them, so you evade them; do evade them, they are filth, their shelter is the low world, consequence of what they earned,
[Swearing by “Allah” is the business of all Muslims. It is a protection policy and exhibitionist piety. People of all religions use words and dress and grooming styles to declare their allegiances, to be left alone and be supported.]
96. They swear to you to please you, if you are content with them God is not content with the aberrant people,
97.The Arabs are of the stronger disbelief and hypocrisy, more unentitled to know the Extents/Dimensions of what God descended onto His messenger, God is Knower Sovereign,
98. Of the Arabs are those who take of what they spend as a penalty, and lay in wait for you in the circles, upon them is the circle of ill, God is Hearer Knower,
99. And of the Arabs: who believe in God and the last day, and take of what they spend: offerings/approachment in God and [in] the prayers by the messenger, hail, it is the approachment to them, will usher them God into His Compassion, God is Forgiving Compassionate,
100. And the forerunners the first ones of the forsakers and the supporters and those who followed them with the best contentment: God is content of them and they are content of Him, set up He for them gardens, the days stream underneath them, in them eternally, this the great success,
101. And of those around you of the Arabs: hypocrites, and of the people of the Medina; disloyal by hypocrisy, you know them not, We know them, We shall torment them twice, then they will be returned to a great suffering,
102. And others have admitted to their misdeeds, mixing a good deed and another bad, may God bestow repentance on them, God is Forgiving Compassionate,
103. Take from their money a donation, that you emancipate and purify them by it, and pray for them, your prayers are stillness/peace for them, and God is Hearer Knower,
104. Did they not know that it is God who accepts repentance from the abiders in Him, and takes He charities, and that God is He the Acceptor of repentance the Compassionate,
105. And say: “labour, for God will see your labour, and His messenger and all the believers, and you will be returned to the Knower of the Unseen and the Witness, so He informs you of what you were doing”,
106. And others are referred to God’s Aim, either he makes them suffer or he overlooks them, God is Knower Sovereign,
107. And those who took a mosque for harm, disbelief and differentiation between the believers and to watch out for those who belonged to [we read “حازب"] God and His messenger from before, and they would earnestly swear: “we only intended the good”, and God witnesses that they are liars,
108. Sojourn not in it [the mosque] at all; a place of prostration founded from the first day on refuge [in God]: is worthier of your sojourns, in it are men who would love to be emancipated, and God loves emancipated people,
109. Is he who has founded his edifice on refuge [in God] and contentment better, or he who founded his edifice on the shoulder of a landslide, so it collapsed on him in the fire of hell, God guides not darkened people,
110. Their edifice that they constructed is still a confusion in their hearts, until their hearts are torn apart, and God is knower Sovereign,
111. That God took from the believers their selves and monies: by that they have gardens, they are killed on the Way of God, they kill and are killed, a promise due on Him truly, in the Torah, the Gospel and the Qur’an, and on those who make good on their oath to God: the glad tiding is to you about the giving that you’ve given, and this is the great success,
[So, if you’re reading this for the first time, I should remind that the killing and fighting mentioned in all the Books is never meant to be war and crime.
In fact, when war and crime are committed it is the breakdown of human misunderstanding.
The fight is that of desires of the ego, and the killing is of one’s ego, no more and no less. If this is too precious for people to part with: physical fighting becomes inevitable.
It is clear from those verses that this Book was addressing all the people of Abrahamic religions.]
112. The repenting, the abiding, the appreciating, the transcending, the bowing, the prostrating, the commanding by the Highest Standard [ألمعروف], the deterring from vice: the guardians of God’s Dimensions [God’s Summa]: give the glad tidings to the believers,
113. It is not for the prophet and those who believed to beg forgiveness for the affixers, even if they were close relatives, after it has been made clear that they are the dwellers of the low world,
114. And Abraham’s request for forgiveness to his father wasn’t [meant] to be, except by a promise that he promised him, so when it was clear to him that he was God’s enemy he disassociated him-self from him, indeed Abraham is sentimental and has the calmest temper,
[The two pervious verses make it very clear that people do not intercede for one another, and not even prophets have the power of intercession.
In all Abrahamic religions the business of intercession has been thriving since their messages were delivered. Much so among the Muslims whose Book is crystal clear about this matter.
Not the prophets and nor their descendants, and no money donated to a religious institute … and no other method one can imagine …: will fix one’s errors. One’s errors are corrected only by one.
And similarly in some Indian traditions: a guru cannot carry your consciousness along with him when he transcends to a supposed state of enlightenment. Enlightenment is not a place that one can be taken to. It is one’s own.
And why would anyone want such a favour, anyway? The toil of the journey as such is not experienced, hence no joy can be felt upon arrival at the milestones of it …
This is the difference between the religions of pagan gods and God’s Way: if you’re starting to understand.]
115. And God was not to misguide a people after having them guided, until He has clarified for them what to shelter from, God is Knower of everything,
116. God has the Kingdom of the heaven and the earth, enlivens He and deadens, you have below God no patron or supporter,
117. God has bestowed repentance on the prophet and the immigrants and the supporters who followed him in a difficult hour, after the hearts of a group of them were all but fainting, then He bestowed repentance on them, is He Caring of them, Compassionate,
118. And [bestowed He] on the three who were made khalifs, so that when the earth narrowed upon them in its vastness, and their selves narrowed and they thought there was no shelter from God except to Him: then He bestowed repentance on them for them to repent, God is indeed the Bestower of repentance the Compassionate,
[This is saying that their thinking "ظن" is inadequate, as it is surrender rather than an aim. Hence the repentance, for them to repent and reconsider.]
119. O you who believe, take refuge in God, and be with the honest ones:
120. What was meant for the people of Medinah and those around them of the Arabs: to lag behind God’s messenger, and not to favour themselves over his self: that is by that no thirst or fatigue, and nor famine inflict them on the Way of God, and neither do they tread a road that antagonises the disbelievers, and neither do they conquer an enemy except a conquest that is written for them by Him: a good deed; God wastes not the reward of the radiant ones,
[Verses 119 and 120 are one essence.
The reward-and-punishment morality is behind the exhibitionism of the people all Abrahamic religions, much so the Muslims,
The true essence of verse 120 is that of cause-and-effect. No progress can be made on the Way of self-development unless one truly wants to develop oneself, intellectually and morally.]
121. And neither do they expend a small or a big expense, and nor do they cross a valley: unless it is written/destined to them, so that God rewards them by better than they did,
[Although the “expenditure” (“نفق”) frequently mentioned: points mainly to spending money in people’s minds, it is not solely the case,
We’ve often translated the word to “to utilise”. This encompasses every capability one has: to be utilised on the Way of mindful and moral development.]
122. And it is not [meant] for the believers to rush all together, if only a sect of every group of them rushed: to study religion, in order to warn their people when they return to them, may they be warned,
[Perhaps the religious group that has been the closest to this proposed model are the Druze. The study of the Books is exclusive to the few who choose to do so, and who pass certain character tests. And as this verse continues on: their job is to take their knowledge back to their communities: to guide them by the Highest Standard “ألمعروف" in trying times.
Unfortunately, their Mashyakha [priesthood] seems to have lost its purpose,
The Mashayekh [the priests] are out of touch with the world. They believe that the interpretations of the Hikmah Books that they have are the ultimate knowledge, and that destiny has already been written, so it’s pointless to try to change anything.
Not unlike their peers in other religions, their “organisations” have been politicised. You don’t need to be sitting at their secret meetings to figure this out.
By saying this and similar things in the past, this Circle is not soliciting support from any group of people and doesn’t need any.
The Support this Circle has is beyond bewildered people’s reach. This Circle is shining it back onto you, if you do or don’t take it: we don’t win or lose.]
123. O you who believe, fight those of the disbelievers who find ease in you, and to find error [we read “غَلطة"] in you, and know that God is with the refuging ones,
[This is saying: beware of those who exploit your friendliness to get close to you, for the purpose of finding errors in you.
The biggest envy religious people have: is non-religious people's good character. They constantly try to prove that by going by their laws, rituals and traditions: they are better people.
But their reading of verse 123 is a testimony of a low character,
They read that it is commanding them to fight those who are close to them, such as their neighbours, and to be “tough” on them,
Hence civil wars in Islamic societies can never end, every time the politics demands:
It is easy for their men of religious titles to declare whomever they will as kuffar: thus opening the door for their followers to enter paradise or to earn credit points: by attacking the kuffar, even if those were their next door neighbours!
This is not only pre-Abrahamic: but also pre-social human existence: taking us back to the time when primitive men thought it was best just to attack everyone around them: before they competed with them on food and water.]
124. And when a Surah is descended, of them who say: “whom of you has this increased in faith?”, as for those who believe: it did increase them in faith, and they receive the glad tidings,
125. As for those who have an illness in their hearts: it added ill to their ill, they died distanced,
126. Do they not see that they are deluded once or twice every year [on their major religious occasions], then they don’t repent, and neither do they remember,
127. And if a Surah was descended to them, some of them look at some of them: “has He seen you of One?” then they break up, God has broken up their hearts, by that they are a people who do not reason,
128. Indeed, has come to you a messenger from your own selves, it is close to him your corruption, of concern about you, [and] by the believers, kind and compassionate,
129. If they turn away, say: “suffices me God, no deity but He, upon Him rely I, is He the Lord of the Magnificent Throne”
