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.