Interpretation of the - Surat Al-Imran (3)- Lesson (36)- Verses [134-136]: Spending, Anger Repression, and Doing Good Deeds

Praise be to Allah, the Lord of Creations, and Peace and blessings be upon our prophet , the faithful and the honest. Oh, Allah, w e know nothing but w hat You teach us. You are the All- Know er, the Wise. Oh Allah, teach us w hat is good for us, and benefit us from w hat You taught us, and increase our know ledge. Show us the righteous things as righteous and help us to do them, and show us the bad things as bad and help us to keep aw ay from them. O Allah our Lord, lead us out from the depths of darkness and illusion, unto the lights of erudition and know ledge, and from the muddy shallow s of lusts unto the heavens of Your Vicinity. O Brother Believers! This is the thirty-sixth lesson of the lessons of Al-Imran Sura, the verse number Hundred and thirty-four. Part of it w as described in the past lesson, Allah’s saying:

And march forth in the w ay (w hich leads to) forgiveness from your Lord, and for Paradise as﴾ ﴿ (w ide as are the heavens and the earth, prepared for Al-Muttaqun (the pious

[Al-Imran, Verse: 133]

Spending

Those w ho spend are in tw o categories: Virtuous and the w orkers. Some of the Virtuous characteristics are:

((Those who spend in prosperity and in adversity, who restrain anger and pardon people and Allah loves the doers of good))

1. They spend in prosperity and in adversity:

spending money is difficult to man

Allah started w ith spending because it is the hardest thing. You might perform the ritual ablution, pray, go for minor pilgrimage to as a voyage, or you might attend a religious session. How ever, spending money is hard because Allah makes money beloved by anybody; it is the cause of all the desires and it resolves all the problems. When Allah made money beloved by man and ordered him to spend, this means that spending is a significant thing. Allah started w ith spending because it is easier than self-sacrifice. Most of the Quran verses talk about striving by money and souls. Allah started w ith spending money because it is easier thousand times than self-sacrifice. He mentioned spending money first then self-sacrifice second except in one verse He mentioned them reversely, w hen He said:

﴿ Verily, Allah has purchased of the believers their lives and their properties﴾

[Al-Tawbah, Verse: 111]

In w riting a selling contract, w e begin w ith w riting the first important things then the less important things, similarly Allah said they spend in prosperity and in adversity (He gave preference to prosperity over adversity).

2. Spending has a wide range:

Spending is a w ord that has a w ide range of issues; spending money, spending know ledge, or spending time. For some people, time is the most precious thing in their lives; money is the most precious thing for others. Some people spend dignity, w hich is the most valuable thing to them, to help an aggrieved brother, for the sake of Allah. This might require spending dignity by intermediating a friend, of a high position, w ho can solve the problem. The truth is:

.By no means shall you attain Al-Birr (piety, righteousness, etc., it means here Allah's Rew ard, i.e﴾ ﴿ Paradise), unless you spend (in Allah's Cause) of that w hich you love

[Al-Imran, Verse: 92]

You should spend the invaluable things, because man is elevated by spending and is sound by virtuousness. Allah says:

Verily, those w ho say: "Our Lord is Allah (Alone)," and then they Istaqamu, on them the angels﴾ ﴿ !w ill descend (at the time of their death) (saying): "Fear not, nor grieve

[, Verse: 30]

By virtuousness you’ll be sound, but by spending you’ll be happy, and the clearest evidence for that is Allah’s saying:

So whoever hopes for the Meeting with his Lord, let him w ork righteousness and associate﴾ ﴿ .none as a partner in the of his Lord

[Al-Kahf, Verse: 110]

You might have a trade secret related to your business, you might not tell anybody about it because you think this might decrease your revenues; how ever the believer in Allah sets his life on the basis of spending and granting; so he might give his business secrets to another believer brother. A dead brother (Mercy be upon him) told me that he had a sw eet store, and a non muslim stranger from a far north-east country came to him and asked to learn how to produce those sw eets. He accepted joyfully and taught him practically. Later, this stranger kept on visiting this brother every year for thirty years to give him presents appreciating his kind behavior.

3. The believer in Allah sets his life on the basis of spending:

Dear decent brothers, by the w ay the believer in Allah sets his life on the basis of spending, and Allah says:

As for him w ho gives (in charity) and keeps his duty to Allah and fears Him And believes in﴾ ﴿(Al-Husna We w ill make smooth for him the path of ease (goodness

[Al-Lail, Verse: 5-7]

Because he believes in Al-Husna (the rew ard of Allah- the Paradise), and that he is created to live in a Paradise as w ide as the Heavens and Earth. Allah also says: ﴿For those w ho have done good is the best (rew ard, i.e. Paradise) and even more﴾

[, Verse: 26]

Because he believes in Al-Husna, he fears Allah and obeys Him, so this is the virtuousness that keeps his soundness. How ever, this is not enough; he should set his life on the basis of spending. Moreover, your importance before Allah is measured by the bulk of your donation and right deeds. This is proved by Allah’s saying:

﴿For all there w ill be degrees (or ranks) according to w hat they did﴾

[Al-Anaam, Verse: 132]

Who are you before Allah? This is estimated according to w hat you did, your donation and right deeds. The truthful believer, w ho sets his life on the basis of spending, and he w ill be happy w hen donating not w hen obtaining. He w ill be happy to stay up at night and to spend money, time and dignity for the sake of Allah. There are decent brothers w ho ask businessmen to support poor and miserable people, so they spend their dignity for the sake of Allah w ith pleasure although it's not an easy w ork. Dear decent brothers! When the truth settles in the heart of the believer, it w ill express itself by an action, since is related to movement, action, spending, and sacrificing. The believer w ill rise by good deed or serving people. Someone w hispered to Allah saying: “O Lord! The day w ill not be pleasant w ithout being helpful to Your slaves, and the night w ill not be pleasant w ithout w hispering to You”. You should try some kinds of good deeds; and if Allah does a favor for you, He w ill predetermine that a good deed w ill be done by you, such as: reconciliation betw een tw o couples or friends, orphan charity, or poor catering. Then, you should spend from your w isdom, intelligence, know ledge, time, dignity and money, as mentioned in the noble verse:

.By no means shall you attain Al-Birr (piety, righteousness, etc., it means here Allah's Rew ard, i.e﴾ ﴿ Paradise), unless you spend (in Allah's Cause) of that w hich you love

[Al-Imran, Verse: 92]

4. Spending in prosperity and in adversity is indispensable:

How ever, there are persons w ho spend only in prosperity. For example, someone w ho does not have a w ork and have a free time, he might go to the mosque and have a good time listening to a religious lesson especially in the long nights of w inter. How ever, if he has any w ork or engagement, he w ill cancel the lesson; but the verse says:

﴿ Those who spend [in Allah's Cause - deeds of charity, alms, etc.], in prosperity and in adversity﴾

[Al-I'mran, Verse: 134]

So he should spend his time in prosperity and in adversity. He should spend in soundness and scarcity and not to w ait until he lies on the deathbed w hen money is useless. Our master Assiddeek used to spend on Mistah, but he ceased doing that w hen the later talked badly about his daughter’s virtuousness and accused her of committing adultery. That is because he is a human being and loves his daughter and she w as innocent. How ever, Allah (the Great and Almighty) admonishes him and said:

﴿?Do you not love that Allah should forgive you﴾

[An-Nur, Verse: 22]

So he cried and said: “I like that Allah forgive me”. Dear brothers! The most clear and evident characteristic in the believer’s life is spending. The believer is alw ays glad w hile spending and he refuses any remuneration for his service because he seeks by that Allah’s satisfaction. Allah (be He exalted) says:

So whoever hopes for the Meeting with his Lord, let him w ork righteousness and associate﴾ ﴿ .none as a partner in the worship of his Lord

[Al-Kahf, Verse: 110]

Doing good deeds is the cure for heart’s aridity:

By the w ay, brothers, a believer might disapprove w hat is in his heart and complain his heart’s aridity; he w ould say: “I pray, fast, and I am virtuous but I am unhappy and uncomfortable”. My advice in this situation is to do a good deed for the sake of Allah only. A brother told me that one day as he came back from a summer resort in Damascus countryside tow ards Damascus City at about midnight, he saw a w orried man and w oman w ith their kid. He stopped his car and asked them w hat the matter w as. They w ere emigrants from Lebanon and they w ere w orried because their kid had a fever. He picked them up by his car to the hospital then to the pharmacy; he stayed w ith them till 4 o’clock in the morning and then took them back home. He sw orn to me by Allah that he spent ten days later w ith unbelievable happiness. All the human beings are the slaves of Allah, so if you w ant to approach to Him serve His slaves, ease their affairs, relieve their pains, make them happy, decrease their fears, don’t steal their money, don’t exploit them or prevail over them, don’t terrify them in order to graft their money, and don't fake the facts. Since the human beings are the slaves of Allah, He w ill love the most helpful to His slaves. The believer in Allah is alw ays good, so w hen he dies the Heavens and Earth cry for him on the contrary of the unbeliever as Allah says:

﴿.And the heavens and the earth wept not for them, nor were they given a respite ﴾

[Ad-Dukhan, Verse: 29]

Because everything gets rid of the unbeliever w hen he died; w hereas the believer is a lump of donation, goodness, advice, reconciliation, facilitation and love. The believer approaches Allah w ith w hat He loves, and he has a perfection w hich is an impact of Allah’s perfection; the believer is adherent to Allah. You should know that the pow erful people possess the slaves but the prophets possess the hearts, and there is a big difference betw een the tw o cases; the one w ho possesses the slaves is cursed in his absence w hereas Allah w ill be prayed for the benefit of the one w ho possesses the hearts. The important criterion is w hat is said about you in your absence, so choose w hich case you w ant to follow : to be good by spending (in different aspects) and possess the hearts or to be cursed and possess the slaves. A brother told me that w hen his son w orked as a w orker in a machine fixing w orkshop to learn this craft, the employer employed him for his personal service, he didn’t let him attend machine disassembling and didn’t teach him anything. How ever, the believer isn’t stingy, he alw ays spends since as much as he spends Allah w ill spend on him; as much as he helps people Allah w ill help him, as much he reassure them Allah w ill reassure him; and as he resolve their problems Allah w ill resolve his problems, because Allah is Thankful.

,Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity﴾ ﴿ .(who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers

[Al-Imran, Verse: 134]

Those who repress anger 1. Anger is a nature in the human beings:

We are all human beings w ho could be angry or content; w e could be irritated. Someone might vex us, offend us, or insult us, negligent in our rights, or slander us. The believer should be the one w ho represses anger.

2. Tolerance is the top of morals:

We have a critical issue; the tolerant man almost becomes a prophet because the tolerance is the top of morals. The Prophet (PBUH) said:

((Indeed, tolerance is done by simulation))

[Attabarani in Almu’jam Al-awsat from Abu Al-darda’a]

Tolerance is an inherent moral derived from the perfection of Allah, but simulation is pretending to be tolerant. Repressing anger is the cost of being tolerant. When you are angry you feel like a boiler boiling inside you, you might bite your teeth or tear your clothes, but if you repress this anger this is a sign that you have a noble character like the Prophet. When you are angry you w ill fight against your soul w hich provokes you to revenge and w hen you suppress this desire, this means that you defeated your soul, and that is a sign of your noble characteristic. The Prophet alw ays controls his soul because he has a noble character.

,Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity﴾ ﴿ ,who repress anger

[Al-Imran, Verse: 134]

There are many situations that incite a man, challenge and provoke him, but w hen he is a believer in Allah he w ill be tolerant, although he sometimes pretends furious if there is any necessity to control a situation. Our master Omar w as asked: << O Caliph! People fear your might.>>, he cried and said: <> The inside of the believer is full of coolness, peace, calmness and relief, but w hen he has a position or he administers an entity such as a school or hospital and finds a slackness, he should be firm and pretends to be angry sometimes although he is in reality tolerant. Tolerance is an attribute related to pious people w hich is an effect of Allah perfection gained w hen contacting Him. When the believer is in contact w ith Allah he w ill be influenced by His characteristics such as tolerance, mercy, w isdom and fairness. But if the believer prays w ithout this contact w ith Allah, he w ill not be influenced by His perfection and characteristics and w ill not be loved by people. It w as narrated that a virtuous man had a female slave w ho committed a big mistake. To decrease his anger she reminded him of Allah’s saying: ﴾Those w ho repress anger﴿, he said: <>, she said: ﴾ And those w ho pardon ,men﴿, he said: <>, she said: ﴾ Verily, Allâh loves Al-Muhsinin (the good¬-doers) ﴿, he said: <>. So by sequence he repressed his anger, he pardoned w ho behaved badly w ith him and he did good by setting her free.

,Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity﴾ ﴿ .(who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers

[Al-Imran, Verse: 134] Those who pardon men

1. Pardon is a necessity when this would ameliorate the guilty:

By the w ay, w hy do w e pardon, w hile Allah says:

﴿And And those who, w hen an oppressive wrong is done to them, they take revenge﴾

[Ash-Shura, Verse: 39]

The believer is mighty and cannot be subjugated by anybody or allow anybody to trespass him, but if he thinks that his pardon w ould ameliorate the guilty person he should pardon him.

And And those who, w hen an oppressive wrong is done to them, they take revenge The ﴾ recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his ﴿ .reward is due from Allah

[Ash-Shura, Verse: 39-40]

He pardons w hen he feels that this w ill remedy the guilty. Then Allah w ill rew ard him for that pardon, and this rew ard w ill suit the magnificence of Allah. If a king on Earth w ants to rew ard you, w hat w ill he grant you? A pencil? A giant vehicle? A house? Allah (the Great and Almighty) says:

﴿.but whoever forgives and makes reconciliation, his rew ard is due from Allah ﴾

[Ash-Shura, Verse: 40]

You pardon people w hen this pardon ameliorates them but if it encourages them to continue the harm you should not pardon them. A man got caught in the hands of the Messenger of Allah because he hurt his companions, he cried and complaint that he had little girls. The Prophet felt pity for him and pardoned him, but he returned to that bad behavior and then got caught in the hands of the Prophet again. He begged him and asked for his sympathy for his daughters, but the Prophet refused to pardon him this time in order not to let him say: “I deceived Muhammad tw ice”. The believer is tolerant but clever. Our master Omar said: <>; that means: I am not malicious to deceive people, neither am I naïve to be deceived. You pardon w hen you think this w ill ameliorate the guilty but if your pardon w ill let him dare to invade the right you should be firm w ith him.

﴿and who repress anger﴾

[Al-Imran, Verse: 134]

2. Anger is the origin of the affliction:

Dear descent brothers! One of the Prophet’s (PBUH) companions asked him an advice, Abu Huraira (may Allah be pleased w ith him) said: a man said to the Prophet (PBUH): advise me. The Prophet said:

((Do not be angry, and he repeated, do not be angry)) [Al-Bukhari, At-Termithi, Ahmad]

Some prophetic sayings’ interpreters said that anger is the origin of the affliction. While you are angry, you might divorce your w ife, lose your partner, disclose yourself, or destroy your most beloved people. Suppose that you bought very expensive furniture and someone came to visit you w ith his son. The son tore the furniture by a blade, so the father became very angry, returned home and beat his son’s fingers w ith a ruler until his fingers became black. The father took his son to the doctor w ho told him to take him rapidly to the hospital to cut his fingers. In this case w hen the son asked his father naively not to let them cut his fingers, the father w ould suffer and distress from his angry behavior and w ould discover that he did badly w hile he w as angry and destroyed his son. So you might lose the most beloved people, your job, or your partner. Do not be angry and do not take any decision w hile you are angry, on the contrary, you should stop any action and postpone any decision until you relax. O brothers! Your first enemy is anger, so do not be angry. When the man becomes angry he w ill turn into a savage animal, but Allah honored the believer by tolerance w hich can resolve any problem and prevent him from destroying himself. In another w ords, death is the solution of everything. Some devastating w ars started by an angry behavior, such as the w ar that happened in the pre-Islamic epoch and continued for ten years, it destroyed everything. An angry man might become foolish and w eak-minded and lose his experience, but Allah provides the believer w ith w isdom gift. Allah said:

He grants Hikmah to w hom He pleases, and he, to w hom Hikmah is granted, is indeed granted﴾ ﴿ .abundant good

[Al-Baqara, Verse: 269]

After "Hunayn" foray, the Prophet (PBUH) became pow erful and possessed the Arabia peninsula from one end to the other, one of his companions came to him and told him that his tribe became angry for the w ar spoils distribution, but although he w as in the most pow erful attitude Abu Sa’eed Alkhudri said:

((When the Messenger (PBUH) distributed the w ar spoils to Koraish and Arab tribes, he didn’t allocate any share to the Ansar. They became angry and the gossip about that spread, yet some of them said: “The Messenger (PBUH) joined his tribe”. Then Sa’ad Ibn Oubada visited him and said: “O Messenger of Allah! Ansar people became angry because of your distribution of the spoils; you allocated shares to your tribe and great shares to Arab tribes but no share to this district of Ansar”. The Messenger said: “What about you Sa’ad?” He replied: “O Messenger of Allah! I am just one of my tribe”. He said: “So gather your tribe in this stable”. Sa’ad w ent out and gathered his tribe in the stable. The Messenger said: “O Ansar community, I heard that you had been angry. Didn’t I come to you w hile you w ere straying and Allah guided you? While you w ere poor and Allah enriched you? While you w ere enemies and Allah reconciled you?” The Ansar said: “How ever, Allah and his Messenger is better and preferable award. The Messenger said: “Don’t you reply to me, O Ansar tribe?!” They said: With w hat w e w ould answ er you w hile the favor grace is done by Allah and his Messenger?” He said: “If you w ish you could say- truthfully and this w ould be accepted as true- [You came to us accused of lying and w e believed you, let dow n and we supported you, fugitive and w e lodged you, poor and w e enriched you]. O Ansar tribe! You w ere angry for an ephemeral remnant in the life, w hich I used to reconcile tribes to be Muslims and entrusted you to your faith, don’t you be satisfied to w in the Messenger in your residence w hile the people w in the ew es and camels?” The Ansar tribe cried until they moistened their barbs and said: “We accept the Messenger of Allah to be our share and allotment.”))

[Ahmad, Ad-daremi]

You see in this story, the Messenger (PBUH) using his w isdom, repression anger, loyalty, mercy, and political experience, absorbed that indignation or control it. The believer should be like that. The believer by his w isdom could be happy w ith a w ife in the fifth rank of characteristics, w hereas w ithout w isdom, he w ould be miserable w ith a w ife in the first rank. With w isdom, he could be happy w ith limited income and bring up his naughty children; but w ithout w isdom, he w ould be unhappy- despite his great income- and spoil his good children. Examine carefully these w ords:

He grants Hikmah to w hom He pleases, and he, to w hom Hikmah is granted, is indeed granted﴾ ﴿ .abundant good

[Al-Baqara, Verse: 269]

It is impossible for the one w ho is not connected w ith Allah to be w ise, he w ill behave stupidly although he is smart. The proof is:

﴿ ,and Allah know ing (him as such), left him astray﴾

[Al-Jathya, Verse: 23]

You might meet someone w ho has a high degree yet he behaves badly. Allah (be He exalted) says:

He it is Who drove out the disbelievers among the people of the Scripture (i.e. the Jew s of the﴾ tribe of Bani An-Nadir) from their homes at the first gathering. You did not think that they w ould get out. And they thought that their fortresses would defend them from Allah! But Allah's (Torment) reached them from a place w hereof they expected it not, and He cast terror into their hearts, so that they destroyed their own dw ellings w ith their ow n hands and the hands of the ﴿ (believers. Then take admonition, O you w ith eyes (to see

[Al-Hashr, Verse: 2]

Those are Khaybar Jew s. You should know that as the man gets far from his God, he w ill misbehave and be stupid. Allah (be He exalted) says:

Those who disbelieve [in the Oneness of Allah, and in the Message of Prophet Muhammad﴾ (PBUH)], and hinder (men) from the Path of Allah (Islamic Monotheism), He w ill render their deeds ﴿ vain

[Muhammad, Verse: 1]

,Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity﴾ ﴿ .(who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers

[Al-Imran, Verse: 134]

Allâh loves Al-Muhsinin (the good¬-doers)

1. The reasons that let Allah loves you are in your hands:

If you do good deeds for Allah’s creatures, He w ill love you. There is absolutely no rank greater than that Allah loves you, and Allah’s love is in your hands because its cause is at hands. Allah said:

Truly, Allah loves those who turn unto Him in repentance and loves those w ho purify themselves﴾ (by taking a bath and cleaning and w ashing thoroughly their private parts, bodies, for their ﴿ (.prayers, etc [Al-Baqara, Verse: 222]

Turning to Allah in repentance makes Allah loves you, Allah (be He exalted) says:

﴿ Verily, Allâh loves those w ho act justly﴾

[Al-Ma'idah', Verse: 42]

Be fair, Allah said:

﴿ (Truly, Allah loves Al-Muhsinun (the good-doers ﴾

[Al-Baqara, Verse: 195]

﴿ (Surely Allah loves Al- Mattaqun (the pious﴾

[At-Tawba, Verse: 4] and loves those w ho purify themselves (by taking a bath and cleaning and w ashing thoroughly﴾ ﴿ (.their private parts, bodies, for their prayers, etc

[Al-Baqara, Verse: 222]

Purify yourself, repent to Allah, be fair and do good deeds to let Allah (the Great and Almighty) love you, and if Allah loves you he w ill be w ith you. Abu Houraira narrated that the Messenger (PBUH) said that Allah said:

((If someone set himself against a holy man of mine I w ill be on the point of his fighting. There is nothing more pleasing to Me than my slave approaching me w ith w hat I ordered him to do. My salve w ould keep approaching Me by superfluous worship until I love him; and then I w ill be his hearing that he hears w ith, his sight that he sees w ith, his hand that he strikes w ith, and his foot that he w alks w ith. If he asks Me anything I w ill grant him w hatever he asks and if he seeks My protection I w ill protect him. And I never hesitate doing anything except w hen taking the believer’s soul- w hile he hates that and I hate offending him.))

[Al-Bukhari]

The highest rank on Earth is to be loved by Allah, the Creator of Earth and Heavens.

﴿ .(Verily, Allah loves Al-Muhsinun (the good-doers﴾

[Al-Imran, Verse: 134]

2. Doing good has a great and huge range:

Doing good deeds has a huge range of actions, such as: w ork perfectly, be fair, be tolerant, be helpful to humans, or even be merciful w hile slaughtering an animal. Shaddad Ibn Aw s said: “I have learnt by heart from the Messenger (PBUH) tw o things:

((Truly, Allah imposes doing good on everything, so if you kill you should kill mercifully, if you slaughter you should slaughter mercifully, and you should sharpen your blade and relax your carcass.)) [Muslem, An-Nisae’e, At-Termithi, Ahmad, Ad-daremi]

Sometimes, w hen you do good deed to your enemy you might deter him from his oppression. Anas Ibn Malek (May Allah be pleased w ith him) said that the Messenger (PBUH) said:

((Support your brother whether he is oppressive or oppressed.))

[Al-Bukhari, Muslem, At-Termithi, Ahmad]

Doing good deeds starts w ith w orking perfectly and ends w ith being helpful to humans. The best form of doing good deeds is to guide somebody to Allah, it is the absolute good.

﴿ .(Verily, Allah loves Al-Muhsinun (the good-doers﴾

[Al-Imran, Verse: 134]

These are those w ho spend (in Allâh's Cause) in prosperity and in adversity, w ho repress anger, and w ho pardon men, and Allâh loves the good¬-doers. You must not imagine that "and" w hich came after this verse is for conjunction:

,Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity﴾ who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers). ﴿ (.And those who, when they have committed Fahishah (illegal sexual intercourse etc

[Al-Imran, Verse: 134-135]

And those who remember Allâh and ask forgiveness

1. "And", in the beginning of the verse, is for resumption not for conjunction:

"And", in the beginning of the verse, is for resumption not for conjunction, since one party w as mentioned and now another party w ill be mentioned, because the party w ho spends in prosperity and in adversity, represses anger, and pardons men cannot commit adultery. So this is not a conjunction it is a letter of resumption to mention another party w ith different type.

And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged ﴾ themselves w ith evil, remember Allah and ask forgiveness for their sins; - and none can forgive ﴿ sins but Allah - And do not persist in w hat (w rong) they have done, w hile they know

[Al-Imran, Verse: 135]

2. The sinful believer turns to Allah in repentance rapidly:

The believer is alw ays struggling against his soul. Sometimes, his soul overcomes him so he commits adultery or does w rong to someone but returns rapidly to Allah in repentance, remembers Allah’s just, w isdom and pow er and asks Allah's forgiveness, and he know s that no one can forgive him but Allah alone.

﴿ ,And do not persist in what (wrong) they have done﴾

[Al-Imran, Verse: 135] 3. The sinful believer does not persist in what (wrong) he has done:

The people in this party do not persist in w hat (w rong) they have done because they know that this w as something w rong w hich w ould destroy them and let Allah (The Great and Almighty) be angry on them, they fear Allah’s pow er. It w as mentioned that the prophet is sinless because Allah preserves him from any type of sins (in saying, in acting, in his attitude…etc.), w hile the holy man is protected by Allah, he might does w rong but his w rong cannot hurt him because he w ill return from his sin, fear Allah and ask Him forgiveness. Allah said:

And those who, when they have committed an illegal sexual intercourse or wronged themselves﴾ w ith evil, remember Allâh and ask forgiveness for their sins; - and none can forgive sins but Allâh ﴿ And do not persist in what (wrong) they have done, w hile they know -

[Al-Imran, Verse: 135] So they w ill not persist and underestimate their sins because the one w ho does so is a hypocrite. The sin of the hypocrite is like the fly, w hereas the sin of the believer is like a mountain he fears that it w ill fall daw n on him, w hat a difference betw een the tw o cases! That w as a simile made by the Prophet to compare the hypocrite and the believer. The second sort might commit mistakes but he w ould ask Allah’s forgiveness, he know s that he has committed a big mistake and Allah w ould punish him severely because He w ould be angry w ith him and strike him sharply.

And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged ﴾ themselves w ith evil, remember Allah and ask forgiveness for their sins; - and none can forgive ﴿ sins but Allah - And do not persist in w hat (w rong) they have done, w hile they know

[Al-Imran, Verse: 135]

Even if you commit the same sin thousands of times w ho w ould forgive you other than Allah? Allah said: and none can forgive sins but Allah - And do not persist in w hat (wrong) they have done, w hile -﴾ ﴿ they know

[Al-Imran, Verse: 135]

They don’t persist in w hat (w rong) they have done either by saying or by acting. They confess that they w ere w rong in doing this sin, discontinue doing it and don’t make little of it.

﴿ w hile they know﴾

[Al-Imran, Verse: 135]

He said:

﴿ ,For such, the rew ard is Forgiveness from their Lord﴾

[Al-Imran, Verse: 136]

For such, the rew ard is Forgiveness from their Lord You should be modest. The modest alw ays turns to Allah in repentance rapidly although his sin is big because he know s that the sin is destroyer and screen him from Allah.

For such, the rew ard is Forgiveness from their Lord, and Gardens w ith rivers flow ing﴾ underneath (Paradise), wherein they shall abide forever. How excellent is this rew ard for the ﴿ (doers (who do righteous deeds according to Allah's Orders [Al-Imran, Verse: 136]

The first group (the last verse) is about the good¬-doers and the second group is about the doers of the right deeds according to Allah’s orders. In the comparison, there are employees from the first class and others from the second class. You should be ambitious. Allah (be He exalted) says:

,Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity﴾ who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers) And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or w ronged themselves w ith evil, remember Allah and ask forgiveness for their sins; - and none can forgive ﴿ sins but Allah - And do not persist in w hat (w rong) they have done, w hile they know

[Al-Imran, Verse: 134-135]

How to protect yourself from punishment

O decent brothers! We w ill be in tw o comfort situations; the first w hen the Prophet’s Sunna (PBUH) is applied in our society because Allah (be He exalted) says:

﴿ ,And Allah w ould not punish them w hile you (Muhammad) are amongst them﴾

[Al-Anfal, Verse: 33]

If your home is an Islamic one, your job, your celebrations, funeral ceremonies (God forbid!), business and money earning, picnics and social relations are all Islamic, and then you w ill be in a comfortable situation because Allah (the Great and Almighty) w ill not destroy you. Allah (be He exalted) says:

﴿ ,And Allah w ould not punish them w hile you (Muhammad) are amongst them﴾

[Al-Anfal, Verse: 33]

The second comfortable situation is asking Allah’s forgiveness if w e disobey His orders. Allah (be He exalted) says:

﴿ .nor w ill He punish them w hile they seek (Allah's) Forgiveness﴾

[Al-Anfal, Verse: 33]

You are betw een tw o comfortable situations; the comfort of virtuousness and the comfort of asking forgiveness. If you are virtuous and ask Allah’s forgiveness you w ill be comfortable, how ever, if you w ere none of them you w ould be disobedient and arrogant. Satan disobeyed Allah and Adam also disobeyed Him, but there is a great difference betw een them! Allah (be He exalted) says:

Iblis (Satan)] said: "I am not the one to prostrate myself to a human being, whom You created]﴾ ﴿ ".from sounding clay of altered black smooth mud

[Al-Hijr, Verse: 33]

He refused the divine order and w as arrogant w hen he disobeyed Allah (The Great and Almighty), so he became the cursed Satan. But Allah (be He exalted) says about Adam:

And indeed We made a covenant w ith Adam before, but he forgot, and We found on his part no﴾ ﴿ .firm w ill-pow er [Taha, Verse: 115]

There is a big difference betw een disobedience w ith w eakness and disobedience w ith Arrogance; the arrogance is by definition: refusing the right and despising people.

Many similar w ays (and mishaps of life) w ere faced by nations (believers and disbelievers) that﴾ have passed aw ay before you (as you have faced in the ), so travel through the earth, and see w hat was the end of those w ho disbelieved (in the Oneness of Allah, and ﴿ .(disobeyed Him and His Messengers

[Al-Imran, Verse: 137]

Many similar ways were faced by nations

There is another verse that is useful here:

﴿ ".Say (O Muhammad): "Travel in the land then see w hat w as the end of those who rejected truth﴾

[Al-Ana’am, Verse: 11]

1. The disbeliever should be punished sooner or later:

The disbeliever of right w ould be punished harmfully either immediately or postponed, so Allah (be He exalted) says the same meaning one time by using “and” and another by using “then”:

".Say (O Muhammad): "Travel in the land then see w hat w as the end of those who rejected truth ﴾ ﴿

[Al-Ana’am, Verse: 11]

The punishment might come directly after the sin or it might be delayed as w e see in life.

Many similar w ays (and mishaps of life) w ere faced by nations (believers and disbelievers) that ﴾ ﴿ have passed aw ay before you

[Al-Imran, Verse: 137]

2. The divine rules are fixed laws:

The fixed law s are:

Many similar w ays (and mishaps of life) w ere faced by nations (believers and disbelievers) that﴾ have passed aw ay before you (as you have faced in the battle of Uhud), so travel through the earth, and see w hat was the end of those w ho disbelieved (in the Oneness of Allah, and ﴿ .(disobeyed Him and His Messengers

[Al-Imran, Verse: 137]

Translation : Weam Salem Auditing : Malak Harbeh