Al-Bayan, Discourses on the Qur'an
Javed Ahmad Ghamidi

Surah Aal i Imran
Aayaat 118 to 127.

Gratitude is only for God,
the Lord of the World,

and may His peace and bessings
be on Muhammad, the trustworthy.

I seek refuge with God
from the accursed Devil.

In the Name of God, the Most Gracious,
the Ever Merciful.

Ladies and Gentlemen, We are beginning

the study of Surah Aal I Imran from 
verse 118 in the Quran.

Earlier, the Quran made it clear that
the people of the book

have decided to remain disbelievers,

then they should know that even
if they have done any good deeds,

their good deeds will not be able
to bail them out on the day of judgement

Quran established this principle that
after coming to know that

the message from a Prophet is
in actuality the true message

which has come down from God,

then deliberately denying the truth
is a revolt against god.

On the Day of Judgement no virtuous 
deed will avail those

who deliberately deny the truth.

On the other hand, Allah also made clear
that

if someone is a true seeker of the truth

and if he hasn't yet reached his 
destination

but at the same time he has carried
out virtuous acts

then he will be rewarded for it.

After making both these things clear,

the Quran addressed the people 
of the book again and told them:

God is going to issue his
decision for them.

I have already mentioned that these 
five Surahs of the Quran

from Surah Fatihah to Surah Maidah
become one group.

In them, from Surah Baqarah the topic of
Completion of Proof begins

and its addresses are the people of 
the book.

Every individual who is studying the
Quran should know it.

Quran is not the sort of book; for
instance, if you read a book

on a certain art and then its debates
are explained

by dividing them into different chapters.

Here, the addressee will be established
first.

It is a chronicle of warning by 
the Prophet of Allah

So, you must look for the addressee
and the one who is addressing.

In other words, who Is being spoken to
and who is speaking.

What is the context and what is
the topic of discussion.

The proof for Allah is being completed 
upon the people of the book

which is in front of the Prophet (pbuh)
at that point of time.

Allah's Prophet (pbuh) has been sent down
and Allah's Prophet has to declare

the final judgement;

so that the final commandment 
of punishment and recompense

be implemented which Allah
implements

after sending down his Prophets.

In such a case, the believers make
friends with them,

sustain a relationship of love as well,
their lifestyle is the same,

they do business in the same place,

but then there comes a time when Allah
separates them.

In other words, their matters are
being separated.

When the decision of Allah's wrath
is announced,

when punishment and recompense 
is issued

after the prophets have been sent 
down,

before that Allah says, he carries out
a task

which is termed as 'tamhees' or
sometimes as 'tatheer' (purification).

There is a mixed population.
For instance, you can not make out

who is a pious person or otherwise or else
you cannot figure out someone

with good deeds and living according to 
the guidance of God.

And who are at the brink of rebellion?

But if in case, God's wrath is to be faced
on the basis of His law of morality.

Then it is important to separate the 
population into groups.

Like in the case of Noah, he constructed a
ark and the believers were asked to

save themselves by boarding that ark.

So that the matters are not mingled up.

Similarly, the matters are being separated
in context of this verse.

At this moment, God says in the Quran:

Believers must end their friendship 
with disbelievers.

That Believers should be separated from 
disbelievers.

Yaaa ayyuhal lazeena aamanoo
Believers! [they are not your friends,]

So, after taking the earlier debate to 
its conclusion

and after clarifying every aspect, 
the Quran is telling them that

Believers! they are not your friends.
So,

laa tattakhizoo bitaanatam 
min doonikum laa

ya'loonakum khabaalanw

do not make those outside your 
own people [your] confidants.

They will spare no opportunity to 
harm you.

In other words, they have become your
enemies.

There is a point, when you tend to have
a religious dispute with a group.

You say something is truth,
while the other group denies it.

You assume something to be true, while 
the other group debates on its validity.

All this constitute a peaceful dialog
process, but when a group

willingly denies the truth of God, brought
down by a Prophet, and rebel against him.

And in this rebellion, they tend to harm
you physically.

Quran states:

These people whom you consider your
friends,

do you know who they really are?
ya'loonakum khabaalanw

They will spare no opportunity to 
harm you.

waddoo maa 'anittum
They desire hardships for you.

Their enmity has reached such
levels

that they always desire hardships 
for you.

They try to harm you in any way
possible,

even if it means to collaborate with
your enemies.

This is their mentality.

This is how the Quran is trying to
canvas this picture and guide the

believers to end their relationship with
these disbelievers.

The first thing that the Quran stated:
These are people from the outside.

The Quran states that:

laa tattakhizoo bitaanatam min doonikum
These are people from the outside.

[so] do not make those outside your 
own people [your] confidants.

They are always scheming to harm you.

Here those Muslims are being warned 
who were either simpletons

and were not able to understand the 
schemes devised by the People of the Book

or were those who because 
of their own weakness

did not want to sever their old 
relationships with them.

It is not very easy to come out of 
certain relationships.

For people who are tied in a social
connection, it is an extreme step for them

The first thing that was mentioned:

These so called close friends, associates 
and confidants,

do not deserve such titles anymore
that you give them such status.

They are no longer your friends.

They desire hardships for you.

They will spare no opportunity 
to harm you.

And then the Quran said:

qad badatil baghdaaa'u min afwaahihim
Their enmity is not something

which needs to be spelt out by God.

It is evident from what they utter 
with their mouths

qad badatil baghdaaa'u min afwaahihim

It is evident from what they utter 
with their mouths

wa maa tukhfee sudooruhum akbar;
and greater is what their breasts conceal.

In other words, what you can hear them
say or observe their acts in front of you

is way too less then what they hide 
in them against you.

Only Allah knows the level of hate they
have for you concealed in their breasts

qad baiyannaa lakumul Aayaati 
in kuntum ta'qiloon

We have made evident to you these signs

if you are sensible enough.

We have provided you with all the 
information,

We have pointed it out that they can 
neither be amongst your close friends

or well wishers, they have lost their 
status and do not associate with them

as friends. They only wish harm for you.

You can notice the hate in each of their 
words.

You do not know what strategies they are 
plotting against you and

they conceal their hate within their 
breasts.

This is what we have clarified:
in kuntum ta'qiloon

If you are sensible, you could have 
comprehended, what was intended to convey

This is the point that has been made.

Usually, we are indifferent to the context
while reading the verse,

and based on that they conclude
that we can't be friends with

this or that person.

So, the Quran has set it out within 
a unique background.

the Quran said:

Haaa antum ulaaa'i tuhibboonahum

You are the ones who want to 
make friends with them.

wa laa yuhibboonakum
if you think about it,

you will realize that they 
don't want to be friends with you.

People of the Book bear animosity 
with them.

It is strange that still Muslims take 
the initiative

in warmly welcoming them as friends.

wa tu'minoona bil kitaabi kullihee

even though you believe in all 
the Books of God.

Apparently there should be 
no reason for enmity

animosity would have been there
if you accepted something

and rejected something else.

Even though you believe in all 
the Books of God.

the entire point of this verse is that
you believe in all the prophets,

consider religion to be the only
guidance,

Their is no question of denial or
prejudice against the truth

So, there should have been 
no reason for enmity between us

but still these People of the Book 
bear animosity with them

owing to their stubbornness,
jealousy and prejudice

and thus this is what the situation
looks like.

it is obvious that there are certain
people among them

who are mentioned in Surah Baqarah,
in this chapter and other instances,

and they are even mentioned in 
Surah Maida which is the last Surah

in this group.

They are the people who want 
to decieve them.

On the one hand, there are open enemies,
whose enmity is explicit,

but there is another set of people
within this group...

if you read surah Baqarah,
it is mentioned initially in the chapter:

Innal lazeena kafaroo sawaaa'un 'alaihim 
'a-anzar tahum

am lam tunzirhum laa yu'minoon

one group is such that it has decided
to deny the truth of Allah

and it is hell bent on opposing 
the Muslims.

There was no hesitation with respect
to that group.

but immediately after that the Quran says
minan naasi mai yaqool

There is a sub group within this
group of people disbelievers.

And what does that group do?

wa izaa laqookum qaalooo aamannaa

And [it is their practice that] when 
they meet you they say:

“we already are believers"

What they meant by this was that indeed 
Muhammad (pbuh) was a Messenger

for the Arabs and in this capacity they 
believed in him;

but they did not believe that

Muhammad (pbuh) was a Messenger for 
the Jews as well.

This is their position even today.

The Christians who professed their
faith in the Prophet (pbuh),

rather, they organised a conference,
declaring that they no longer

deny the apotlseship of the Prophet 
(pbuh).

They believed that that indeed Muhammad 
(pbuh) was a Messenger for the Arabs

and in this capacity they believed in him.

It is clear that Muhammad (Pbuh) is 
a Messenger of Allah

but what we understand by his 
apostleship is different from

what you mean by it.

We do not accept him (pbuh) as a messenger
for the Jews.

Our own messengers and scriptures 
are enough for us.

This group has been mentioned at
multiple times.

wa izaa laqookum qaalooo aamannaa

And [it is their practice that] when they 
meet you they say:

“we already are believers,”

and when alone, 
wa izaa khalaw

'addoo 'alaikumul anaamila minal ghaiz;

when they meet you they say: “we already 
are believers,”

and when alone, they bite their 
finger-tips with rage –

This is a sketch of their antagonism and
malice

in that they would stoop to such levels
to trick you.

They will come to you and try to 
reconcile with you at some level.

But when they are alone;

'addoo 'alaikumul 
anaamila minal ghaiz

they bite their finger-tips with rage.

qul mootoo bighai zikum;
Tell them: “Go perish in your rage!

if you have decided to deny such
a major fact owing to your grudges

and deprive yourself of such
a good fortune,

you are there in the lifetime
of a Prophet (pbuh),

He (pbuh) is right in front of you.

You have identified him, you know
him

and now you are even accepting his
apostleship

but inspite of it, if you adopt
this attitude them:

mootoo bighai zikum
“Go perish in your rage!"

innal laaha 'aleemum bizaatis sudoor

Tell them: “Go perish in your rage! 
[God is aware of all your deeds and]

God even has knowledge of the 
secrets of the hearts,”

In other words, nothing can
stay hidden from God.

you think that you will express
your faith In this manner;

when they express their faith in this
manner,

they keep in mind that they are
not accepting

Muhammad (pbuh) was a Messenger
for themselves.

Due to this reason, Muslims 
are deceived.

So, when the Quran gives such strict 
commandments of purification

and proof, the Muslims are shocked
in that the jews have professed faith

then why is god so strict with them.

In fact, it is a response to that 
question.

The Quran stated:
[God is aware of all your doings and]

God even has knowledge of the 
secrets of the hearts,”

In tamsaskum hasanatun tasu'hum

Their enmity has reached such a
point that

When you are blessed with success, 
they are aggrieved

If you love someone, you are 
happy when they are blessed with success.

Instead, they are aggrieved.

In tamsaskum hasanatun tasu'hum

When you are blessed with success, 
they are aggrieved

wa in tusibkum saiyi'atuny yafrahoo bihaa

and when some calamity befalls you,
they rejoice.

wa in tasbiroo wa tattaqoo laa yad 
urrukum kaiduhum shai'aa;

[They are not your friends; ignore them]

and [remember] if you persevere and 
keep fearing God,

none of their schemes will ever harm you.

Muslims are given assurance
that God is by their side.

God is going to pronounce his 
judgement;

so do not be awestruck by their
numbers;

try to understand that they are not 
your friends,

They are your hidden enemies,
they are your open enemies,

they have no association with you
at all,

it is you who still want to love
them and

maintain your relationship with them,
while they are standing at a completely

different position against you.

This is what they have for you in their
hearts.

Be rest assured, there is only one
condition for success near me and that is

Patience and piety.

even for the companions of the Messenger
this condition of patience and piety

is important to receive the
support of Allah.

Otherwise, Allah says, he will bring some
other people

for his Prophet (pbuh) will emerge 
victorious anyway.

But if you want to be a part
of this success

then you must fulfill
two conditions:

be patient, in other words, do not
act impulsively,

be steadfast in your view,

express your point of view 
with determination

and wait for Allah to pronounce
his judgement.

wa tattaqoo
persevere and keep fearing God,

you should be mindful of 
any transgressions,

you should not be negligent vis a vis
any moral issues,

even your enmity towards others 
should not lead you to be unjust

and if you stay on this path
then:

laa yad urrukum kaiduhum shai'aa;

none of their schemes will ever 
harm you

innal laaha bimaa ya'maloona 
muheet

because God fully knows what 
they are doing.

The moment of the decension of the
Prophet (pbuh)

is like the arrival of the 
spring or autumn season;

which has certain outcomes.

Similarly, upon the decension of the
Prophet (pbuh),

Allah directly oversees that nation

God sees everything. It does not entail 
that God misses

certain things in normal conditions.

The general law is in effect 
during normal times

based on which people act in 
different ways to protect themselves,

some rebel against Allah,
some people are reprieved.

So, Allah said:

persevere and keep fearing God, none 
of their schemes will ever harm you

innal laaha bimaa ya'maloona muheet

God fully knows what they are doing

God can see everything that they do.

Wa iz ghadawta min ahlika tubawwi'ul 
mu'mineena maqaa'ida lilqitaal;

[Make them understand this reality, 
O Prophet!],

make the Muslims understand what God
is doing at the moment,

His scheme, His station,

the nature of the test intended for them,
the sort of purification required,

and the stages they will have to pass
to gain exaltation,

and the rule and regulation for 
the punishment that is coming their way.

[Make them understand this reality, 
O Prophet!],

and [for this remind them of the incident]

So, when in order to make them 
understand something,

the Quran commonly after making
the truth of that matter manifest,

instantiates it 
with the help of past events

For instance, if the Quran has
to state how it deals with

the nations after the decension 
of the prophets among them,

it uses arguments from history 
for such incidents.

Look at what happened to Aad and
Samood.

In this instance, an incident has
happened in the near past,

and that incident has been given
as an example.

I will explain it later on but try 
to understand the organisation

of the Quran, that is, the manner in 
which it is arranged.

Generally, at the point when Allah 
lays out his Sunnah:

after the descension of the prophets, 
I deal with the disbelievers in

such-and-such manner and I deal 
with their followers in

such-and-such manner and then Allah goes
on to elucidate an event from history.

However, that practice is not required 
here because in the case

of the Prophet's apostleship, the 
punishment that His community

has faced has been taken in an entirely 
different manner.

Since, Muslims acquired a territory, and 
established their government there

and there was a huge population who 
professed faith in the Prophet (pbuh).

Then Allah said that they will not be 
elevated only with the help of the angels.

Rather, they would also have to play a 
role in it.

They have become a group now and 
they are not that few that they

cannot shoulder this responsibility.

Later on, you will see that there is a law
based on which a community

is asked to shoulder any responsibility, 
mentioned in Surah Anfal

and other Surahs. If you read it 
chronologically, you will come across

the final action that must be taken.

Here, certain events have happened in 
the meantime.

For instance, the battle of Badr, and 
other such events.

And they have been used as an example.

Here, the Quran has used an example 
and stated:

[Make them understand this reality, 
O Prophet!]

and [for this remind them of the 
incident]

Which incident?

Wa iz ghadawta min ahlika tubawwi'ul 
mu'mineena maqaa'ida lilqitaal;

[on the day of Uhud] you left your house
in the early hours,

to position the Muslims in their 
battle-posts.

The point when Prophet (pbuh), took
all precautions for the battle of Uhud

When the people of Quraish attacked, 
Prophet (pbuh) had already

positioned the Muslims in their 
battle-posts at the dawn.

[At that time the Almighty was aware 
of your intentions

and was listening to what you 
were saying]

wallaahu samee'un 'aleem
and God hears all and knows all.

This is how God warned and 
started the introduction of the incident

The warning included the incidents as
well as what was concealed in the hearts

As Allah says: he is aleemun bi zaatis 
sadoor

This is how beautifully the Quran 
explains, the context of incidents

when they are in relation to Allah.

You can notice in this Surah, how 
the Quran details out what was hidden

in the people's hearts while continuing to
bring forward the incident that happened.

Their intentions are being revealed.

The background of their debates, Infact
Allah in the middle of the surah states

an incident which is in relation to a
thought that the Prophet (pbuh) had.

And guided the Prophet (pbuh) that he 
must it in a different perspective.

In other words you can imagine as
if God has come down on earth,

here you can see some beautiful 
extraordinary instances of the same.

Because some incidents are in discussion.

Iz hammat taaa'ifataani minkum

At the time when two of your groups 
became timid,

Remember the time 
when two of your groups became timid,

Who were these two groups?

It is obvious that the Quran is not
interested in that here.

The addresees of that period 
are well aware of this incident.

Here, it is important to indicate
that

there were two Muslim groups 
who lost courage.

In other words, they lost spirit when 
they saw that they were under attack.

It is obvious that all sorts of characters
come to the fore in such situations.

According to historians, the two groups
referred to here are

the Banū Salamah of the Khazraj tribe 
and the Banū Hārithah of the Aws tribe.

This is what the historians have told
us.

It is not the concern of the Quran to 
narrate history,

so the Quran mentioned it in brief.

We should try to understand 
the background of the incident

mentioned in this verse,

Both these groups showed some cowardice
because of games played by the Hypocrites,

but later they shrugged it off.

The Hypocrites in reality did not 
want to go out for this battle.

The Prophet (pbuh) knew this weakness 
on their part.

So he wanted that before setting off the 
real situation should come to light.

As a leader of the army, when the Prophet 
(pbuh) decided to go out for this battle

in order to face the enemies. In order to
get a measure of the army's valour,

the Prophet (pbuh) wanted to create such
a situation, so as to be able to gauge it.

You will find similar examples of 
such incidents.

For example, in surah Baqarah, in the 
battle of Talut,

when people reached a particular place
and they were extremely thirsty

and then they came across a river.
They were asked to take water from it

only up to what can be held in one's hand.
Talut wanted to see if his people

had the spirit of obedience or not.
Just as you would have seen that

the army puts its soldiers through
such tests in normal circumstances.

So, it was also important, in this
situation to get a measure of those people

For this purpose, as test, he posed a 
question before the Muslims:

should the Quraysh be fought while 
remaining in Madīnah

or should they be combated by going 
outside the city?

The plan of action could 
be one aspect of in this situation.

But the true believers know that 
if they have patience and the fear of God

then help will follow, as promised
by Allah.

Their intense desire...

In normal circumstances, you can
have a conversation on the plan of action

but when the situation is such that 
on one hand, you have God

who is telling you that this is no
issue at all.

All they have to do is have patience 
and fear God,

which will confirm the defeat 
of their foes.

What would a believer desire
in such a situation?

He would not focus on a defensive
plan of action.

All they have to do is march with 
patience and fear God,

This is a question that the Prophet 
(pbuh) posed.

And it is obvious that those who 
were clear on this issue,

those who were not hesitant

said that they should be combated 
by going outside the city.

There is no need to be apprehensive 
if God is on our side.

Why should we be defensive.

We will fight them.

They gave this answer with passion
and in full spirit.

The Hypocrites started to present the 
benefits of fighting from within Madīnah.

The aspect of tactics....

They did not understand that these were
no ordinary circumstances.

In normal circumstances, a tactician
while laying out the plan of action

is not making any mistake.

But since the nature of the event
is radically different.

Just like in normal circumstances, if you
feel that going outside is dangerous

then someone might suggest to you
to go out in a car,

or to take a guard along or other 
similar measures.

And it would be stupid to shut him down.

You will take an appropriate measure.
Suppose that God tells you in the morning

to go out and fight them in the open
because He is by their side,

then the whole picture will change.
That is the situation here.

For this purpose, as test, the Prophet 
(pbuh) posed a question before the Muslims

Through this the Prophet (pbuh) had 
fully assessed this situation

After that the Prophet (pbuh) did what was
in his heart.

They went outside the city and took
the necessary action.

Here that incident is pointed out by the
Quran. The Quran stated:

At the time when two of your groups
became timid

wallaahu waliyyuhumaa;

Iz hammat taaa'ifataani minkum 
an tafshalaa

At the time when two of your groups
became timid

even though God was there to help them.

God was ready to help them in every way.

God hadn't left to human tactics
where anything can happen.

wallaahu waliyyuhumaa;
God was there to help them.

wa 'alal laahi falyatawakkalil mu'minoon

and it is only in God the believers 
should put their trust.

How is it possible that after 
God's help is confirmed,

the Prophet (pbuh) is present, enemies 
have run over you,

and you still don't have the spirit of
not wanting to get besieged.

If Allah is willing to help then we
should deprive them of nerve and strength

In such a case, every muslim will have
the same spirit.

And it is only in God the believers 
should put their trust

Wa laqad nasarakumul laahu bi-Badrinw
[Before this,] God had helped you at Badr

it is not something which had not
been experienced before.

How does Allah help people out
in such situations?

In this situation, God instructed
them to fight the enemies outside

as God was there to help them.

It is not something which had not
been experienced before.

Wa laqad nasarakumul laahu bi-Badrinw

[Before this,] God had helped you at Badr

wa antum azillatun
when you were very weak.

At that time, the proportion of your army
was also different, and you were very weak

All these things had taken place.
Still, you are ungrateful.

fattaqul laaha la'allakum tashkuroon

so have fear of God that you 
may be grateful to Him.

You should have fear of God.

The Quran tells us to recollect the
event when this incident was taking place

When it was happening, two groups
from among the Muslims

instead of putting their trust in Allah 
adopted this attitude,

then the Quran stated:

Iz taqoolu lilmu'mineena

Remember when you were 
saying to the believers:

alai yakfiyakum ai-yumiddakum Rabbukum

bisalaasati aalaafim minal 
malaaa'ikati munzaleen

here the Prophet (pbuh) is explaining in
detail the help of Allah.

It was not just that the prophet 
was, in general, stating the facts

through this you can get a picture of
the entire situation that

Allah is critisizing.

Remember when you were saying 
to the believers:

alai yakfiyakum ai-yumiddakum Rabbukum

bisalaasati aalaafim minal 
malaaa'ikati munzaleen

“Is it not enough for you that 
your Lord should help you

with three thousand angels sent 
down [for this very purpose]?

If there is an army trying to
run roughshod from the otherwise

and if you are very weak and
then

Is it not enough for you that 
your Lord should help you

with three thousand angels?
Should you still be hesitant

if three thousand angels have
been sent by Allah to help you,

The Quran stated that they were
sent down for this very purpose.

munzaleen

The angels didn't just happen to
help them out

but that they are
sent down for this very purpose

in order to help you out.

Balaaa
Yes!

Why not?

in tasbiroo wa tattaqoo

If you have patience and the fear of God,
You should be firm and resolute.

you should be conscious of moral
limitations,

you should have the fear of God,

When the Prophet (pbuh) was saying to the 
believers, we interjected him instantly:

in tasbiroo wa tattaqoo
Yes! Why not?

If you have patience and the fear of God,

wa ya'tookum min fawrihim haazaa

if they suddenly attack you 
at this very instant,

that is even before you are 
ready to fight.

Allah says: if they suddenly attack you 
at this very instant,

yumdidkum Rabbukum bikhamsati 
aalaafim minal malaaa'ikati

God will send to your aid not 3 thousand
but five thousand angels.

musawwimeen
marked specially for this purpose.

They are asked to go into the
battle with pride.

Because this is not some regular battle
but a battle in which they will be

alongside the Prophet (pbuh) and God is 
going to pass a verdict in this battle.

The Quran asks us to remember
this incident.

In other words, the Quran was elucidating
its support in a particular way,

the Prophet (pbuh) was making the same 
promise, as a general promise that Allah

has generally mentioned, the Prophet pbuh
said that 3000 angels will be sent to

their aid and God will send them 
particularly to their aid.

Is it not enough that they will
come to your aid?

You should go out with courage.

Why should we stay inside besieged 
by our enemies?

This is what the Prophet (pbuh) said to 
them. And when Allah heard this,

He immediately answered. 
Remember that incident.

Not 3000, God will send to your 
aid 5000 angels

that is even before you are 
ready to fight.

They will be sent to their aid
at that very moment.

Why did God do that?

Wa maa ja'alahul laahu illaa 
bushraa lakum

And God undertook this only to 
give glad tidings to you

wa litatma'inna quloobukum bih'

and that your hearts be assured

The implication is that even without 
such glad tidings,

the faithful should believe that help and 
victory always come from God alone.

If Allah had stated it in brief, 
even that should have been enough.

Why did Allah explain it in detail?

so that your hearts be assured

wa man-nasru illaa min 
'indilllaahil 'Azeezil Hakeem

and victory comes only from God, 
the Mighty, the Wise.

Everything is in Allah's control.
His rules are not arbitrary.

He carries out these actions in accordance
with His rules and His wisdom.

Allah went in detail so that your 
hearts be assured, you become courageous

and you don't become shaky in this
expedition.

This was the intention behind...
Allah said that:

once you decide on marching ahead
with faith and piety,

Allah not only comes to their aid but
encourages them as well.

Allah's Prophet (pbuh) stated this fact
and then Allah stated the same facts.

Quran says that Help is only from Allah.
What are angels going to do on their own?

But you were told that you...
It is obvious that when an individual

is told that God is going to come to his 
aid, clearly human beings are tethered

to their senses and he is caught in the
paradigm

of cause and effect.

So, one immediately wonders how Allah 
is going to come to their aid?

So, the Quran stated that due to this 
reason the Quran went in detail

to state that God will send to your 
aid 5000 angels

A clear truth came to the fore.
Even after all this, if you still show

a lack of courage, then you are
worthless.

The Quran reminded them that this
incident was taking place,

and this is what Allah was doing at
that point of time,

and such-and-such aspects of losing 
courage were become manifest

in both groups. 
This is how the incident is introduced.

And then we are told that Allah acted in
the same way in the Battle of Badr.

Laiyaqta'a tarafam minal lazeena kafarooo

Why did Allah undertake this task?

[So that] He might sever one part 
of these disbelievers

How did these extraordinary 
circumstances come to be

where Allah came to their aid.
This situation emerged

so that when Allah comes to their 
aid, then the manner

in which you find courage,

similarly your interlocutors and those
who resist you and the Quraish who are

trying to run you over, some people 
among those find guidance

such that they become Muslims.

He will sever one part of these 
disbelievers in order to

make them friends with you.

God does not want to punish them
at that moment.

Due to that, Allah shows them His signs
time and again so that

if an individual is hesitant to the last 
degree,

then he should witness Allah's aid and
support and return to the fold of Islam

and not become a target of 
Allah's wrath.

One aspect was that when they are told
that Allah's aid will come to their rescue

victory will be theirs. 
As a consequence, Allah will guide

a group from among the disbelievers

to embrace Islam and therefore, will 
sever a group from the disbelievers

And the second aspect is that:

Laiyaqta'a tarafam minal lazeena kafarooo

aw yakbitahum fayanqaliboo khaaa'ibeen

or He might humiliate them to such 
an extent that they return in disgrace.

Both possibilities were there. 
If they find guidance,

then some will embrace Islam and
they will join the Muslims.

And even if they don't find guidance, 
it will still become amply clear

that they are dealing with Allah and
not any human being.

So, when Allah mentioned both
the aspects, then

some thoughts occupied 
the Prophet (pbuh).

And it is clear that by thinking that
thought, the Prophet (pbuh) was wondering

why there is an alternative aspect
and why could they simply profess faith?

The Quran says about the prophet at
another instance in the Quran that

he will do anything to make them embrace
Islam.

The Prophet's (pbuh) personality has 
qualities of kindness, leniency and love.

Both these aspects are elucidated.
And the second one is more strict.

The first aspect is that some of them
be blessed with Islam.

This could be one of the two 
possibilities.

And they become one with the Muslims
after professing faith.

Or they will be humiliated to such an
extent that

they would return in disgrace.

This is what Allah had decided for them.

Here some thoughts occupied the 
Prophet (pbuh) that

why can't it be that his entire community
become Muslim.

Why can't Allah give us the 
good fortune to do that.

It is a very natural desire,

at which the ongoing discourse 
was halted to tell him

Laisa laka minal amrishai'un aw

You do not have any authority 
on this issue.

Laisa laka minal amrishai'un aw

the ongoing discourse 
was halted

The sentence is moving forward

fayanqaliboo khaaa'ibeen
aw yatooba 'alaihim aw yu'az zi bahum

the ongoing discourse was halted 
to tell the Prophet (pbuh):

Laisa laka minal amrishai'un

You do not have any authority on 
issues

pertaining to providing guidance 
and reward and punishment.

You should not interfere in this
issue.

aw yatooba 'alaihim aw yu'azzi bahum

You do not have any authority on 
this issue

[that the Almighty deals with them 
such that]

either He forgives them [if they repent] 
or punishes them

aw yatooba 'alaihim aw yu'azzi bahum

fa innahum zaalimoon

Here some thought occupied the Prophet 
(pbuh) about the future of his people

at which the ongoing discourse 
was halted to tell him

that providing guidance and 
reward and punishment

comes according to a law.

I am not going to give them guidance
just because you desire that, says Allah.

Guidance depends on the premise that
they will repent

and Allah will forgive them. It is 
something based on his law.

But if they insist on disbelief then there
is no law that says that he guides them

only because the Prophet (pbuh) desires it
to be so.

The ongoing discourse was halted 
to tell him and

then the discourse was completed.

This is how Allah told us his principle
vis a vis guidance and misguidance.

This decision is His sole prerogative,

and whatever decision He takes will 
be based on His law.

It is not something that is based on 
someone's whims and wishes.

In our culture, the saying goes that

Nigah-e-Mard-E-Moman Se Badal
Jati Hain Taqdeerai

So, Allah brought it to the attention of
the Prophet (pbuh) that

inspite of is intense desire
[to bring them within the fold]

only the law of Allah will be applicable.

And the law is that God will forgive them
only if they repent before him

and if they insist on disbelief,
God will punish them.

God will not act in contravention to this
law

Laisa laka minal amrishai'un aw 
yatooba 'alaihim

You do not have any authority with 
issues

pertaining to providing guidance 
and reward and punishment.

This decision is His sole prerogative.

Wa lilaahi maa fissamaawaati 
wa maa fil-ard;

[Only God has this authority] and to 
Him belongs whatever

is in the heavens and the earth.

yaghfiru limai-yashaaa'u 
'He will forgive whoever He wants to

wa yu'azzibu mai-yashaaa
and punish whoever He wants to

wallaahu Ghafoorur Raheem

And [in reality] God is forgiving and 
ever-merciful.

I am willing to forgive you.
There are no issues from my side.

But whatever decision He takes will be 
based on His impartial law.

You do not have any authority on these
matters.

if you read these verses, the force in 
these verses, the manner in which

Allah has explicated His divine will,
His law is astonishing.

Some thought occupied the 
Prophet (pbuh)

at which the ongoing discourse was 
halted to tell him

that providing guidance and reward 
and punishment

does not rest with the Prophet (pbuh).

With full force, Allah stated that mercy 
is reserved for those who repent

and those who insist on disbelieve 
will be punished.

This decision is His sole prerogative, 
and whatever decision He takes

will be based on His wisdom and law,
if He so wills.

However, do not assume that He is 
unforgiving. The truth is that:

wallaahu Ghafoorur Raheem
He is forgiving and merciful

given the fact that the individual 
fulfills the condition

that guarantees His forgiveness.

Listen to the simple translation to 
these verses.

Believers! [they are not your friends, 
so]

do not make those outside your own 
people [your] confidants.

They will spare no opportunity 
to harm you.

They desire hardships for you.

Their enmity is evident from what they 
utter with their mouths

and greater is what their 
breasts conceal.

We have made evident to you 
these signs if you are sensible enough.

It is you who want to befriend them while
they do not want to be friends

with you even though you believe in 
all the Books of God.

And [it is their practice that] 
when they meet you they say:

“we already are believers,” and when 
alone,

they bite their finger-tips with rage -

Tell them: “Go perish in your rage! 
[God is aware of all your doings and]

God even has knowledge of 
the secrets of the hearts,”

When you are blessed with success,

they are aggrieved and when some 
calamity befalls you they rejoice.

[They are not your friends; ignore them]

and [remember] if you persevere 
and keep fearing God,

none of their schemes will ever harm you

because God fully knows what they 
are doing.

[Make them understand this reality, 
O Prophet!]

and [for this remind them of the 
incident]

when [on the day of Uhud] you 
left your house in the early hours

to position the Muslims in their 
battle-posts.

[At that time the Almighty was aware 
of your intentions

and was listening to what you were 
saying]

and God hears all and knows all.

At the time when two of your groups
became timid,

even though God was there to help them

and it is only in God the believers 
should put their trust.

[Before this,] God had helped you at Badr 
when you were very weak.

[Even then you express ingratitude!]

so have fear of God that you may 
be grateful to Him.

Remember when you were saying to 
the believers:

“Is it not enough for you that your 
Lord should help you

with three thousand angels sent down 
[for this very purpose]?

Yes! If you have patience and the fear of 
God,

God will send to your aid five thousand 
angels marked specially,

if they suddenly attack you at this 
very instant.

And God undertook this only to give glad 
tidings to you

and that your hearts be assured

and victory comes only from God, the 
Mighty, the Wise.

[So that] He might sever one part of 
these disbelievers

or humiliate them to such an extent 
they return in disgrace –

You do not have any authority

[that the Almighty deals with them 
such that]

either He forgives them [if they repent]

or punishes them because they 
are wrong-doers.

[Only God has this authority] and to Him 
belongs whatever

is in the heavens and the earth.

He will forgive whoever He wants to and 
punish whoever

He wants to [according to His law].

And [in reality] God is forgiving and 
ever-merciful.

I say this saying of mine, and

I seek forgiveness from Allah for me 
and for you and for all Muslims.