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AL BAYAN - Surah AL IMRAN - Part 17 - Verses 118 - 129 - Javed Ahmed Ghamidi

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    Al-Bayan, Discourses on the Qur'an
    Javed Ahmad Ghamidi
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    Surah Aal i Imran
    Aayaat 118 to 127.
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    Gratitude is only for God,
    the Lord of the World,
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    and may His peace and bessings
    be on Muhammad, the trustworthy.
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    I seek refuge with God
    from the accursed Devil.
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    In the Name of God, the Most Gracious,
    the Ever Merciful.
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    Ladies and Gentlemen, We are beginning
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    the study of Surah Aal I Imran from
    verse 118 in the Quran.
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    Earlier, the Quran made it clear that
    the people of the book
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    have decided to remain disbelievers,
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    then they should know that even
    if they have done any good deeds,
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    their good deeds will not be able
    to bail them out on the day of judgement
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    Quran established this principle that
    after coming to know that
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    the message from a Prophet is
    in actuality the true message
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    which has come down from God,
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    then deliberately denying the truth
    is a revolt against god.
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    On the Day of Judgement no virtuous
    deed will avail those
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    who deliberately deny the truth.
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    On the other hand, Allah also made clear
    that
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    if someone is a true seeker of the truth
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    and if he hasn't yet reached his
    destination
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    but at the same time he has carried
    out virtuous acts
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    then he will be rewarded for it.
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    After making both these things clear,
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    the Quran addressed the people
    of the book again and told them:
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    God is going to issue his
    decision for them.
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    I have already mentioned that these
    five Surahs of the Quran
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    from Surah Fatihah to Surah Maidah
    become one group.
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    In them, from Surah Baqarah the topic of
    Completion of Proof begins
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    and its addresses are the people of
    the book.
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    Every individual who is studying the
    Quran should know it.
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    Quran is not the sort of book; for
    instance, if you read a book
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    on a certain art and then its debates
    are explained
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    by dividing them into different chapters.
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    Here, the addressee will be established
    first.
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    It is a chronicle of warning by
    the Prophet of Allah
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    So, you must look for the addressee
    and the one who is addressing.
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    In other words, who Is being spoken to
    and who is speaking.
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    What is the context and what is
    the topic of discussion.
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    The proof for Allah is being completed
    upon the people of the book
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    which is in front of the Prophet (pbuh)
    at that point of time.
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    Allah's Prophet (pbuh) has been sent down
    and Allah's Prophet has to declare
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    the final judgement;
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    so that the final commandment
    of punishment and recompense
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    be implemented which Allah
    implements
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    after sending down his Prophets.
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    In such a case, the believers make
    friends with them,
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    sustain a relationship of love as well,
    their lifestyle is the same,
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    they do business in the same place,
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    but then there comes a time when Allah
    separates them.
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    In other words, their matters are
    being separated.
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    When the decision of Allah's wrath
    is announced,
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    when punishment and recompense
    is issued
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    after the prophets have been sent
    down,
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    before that Allah says, he carries out
    a task
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    which is termed as 'tamhees' or
    sometimes as 'tatheer' (purification).
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    There is a mixed population.
    For instance, you can not make out
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    who is a pious person or otherwise or else
    you cannot figure out someone
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    with good deeds and living according to
    the guidance of God.
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    And who are at the brink of rebellion?
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    But if in case, God's wrath is to be faced
    on the basis of His law of morality.
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    Then it is important to separate the
    population into groups.
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    Like in the case of Noah, he constructed a
    ark and the believers were asked to
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    save themselves by boarding that ark.
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    So that the matters are not mingled up.
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    Similarly, the matters are being separated
    in context of this verse.
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    At this moment, God says in the Quran:
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    Believers must end their friendship
    with disbelievers.
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    That Believers should be separated from
    disbelievers.
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    Yaaa ayyuhal lazeena aamanoo
    Believers! [they are not your friends,]
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    So, after taking the earlier debate to
    its conclusion
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    and after clarifying every aspect,
    the Quran is telling them that
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    Believers! they are not your friends.
    So,
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    laa tattakhizoo bitaanatam
    min doonikum laa
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    ya'loonakum khabaalanw
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    do not make those outside your
    own people [your] confidants.
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    They will spare no opportunity to
    harm you.
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    In other words, they have become your
    enemies.
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    There is a point, when you tend to have
    a religious dispute with a group.
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    You say something is truth,
    while the other group denies it.
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    You assume something to be true, while
    the other group debates on its validity.
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    All this constitute a peaceful dialog
    process, but when a group
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    willingly denies the truth of God, brought
    down by a Prophet, and rebel against him.
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    And in this rebellion, they tend to harm
    you physically.
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    Quran states:
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    These people whom you consider your
    friends,
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    do you know who they really are?
    ya'loonakum khabaalanw
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    They will spare no opportunity to
    harm you.
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    waddoo maa 'anittum
    They desire hardships for you.
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    Their enmity has reached such
    levels
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    that they always desire hardships
    for you.
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    They try to harm you in any way
    possible,
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    even if it means to collaborate with
    your enemies.
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    This is their mentality.
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    This is how the Quran is trying to
    canvas this picture and guide the
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    believers to end their relationship with
    these disbelievers.
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    The first thing that the Quran stated:
    These are people from the outside.
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    The Quran states that:
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    laa tattakhizoo bitaanatam min doonikum
    These are people from the outside.
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    [so] do not make those outside your
    own people [your] confidants.
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    They are always scheming to harm you.
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    Here those Muslims are being warned
    who were either simpletons
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    and were not able to understand the
    schemes devised by the People of the Book
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    or were those who because
    of their own weakness
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    did not want to sever their old
    relationships with them.
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    It is not very easy to come out of
    certain relationships.
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    For people who are tied in a social
    connection, it is an extreme step for them
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    The first thing that was mentioned:
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    These so called close friends, associates
    and confidants,
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    do not deserve such titles anymore
    that you give them such status.
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    They are no longer your friends.
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    They desire hardships for you.
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    They will spare no opportunity
    to harm you.
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    And then the Quran said:
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    qad badatil baghdaaa'u min afwaahihim
    Their enmity is not something
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    which needs to be spelt out by God.
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    It is evident from what they utter
    with their mouths
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    qad badatil baghdaaa'u min afwaahihim
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    It is evident from what they utter
    with their mouths
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    wa maa tukhfee sudooruhum akbar;
    and greater is what their breasts conceal.
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    In other words, what you can hear them
    say or observe their acts in front of you
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    is way too less then what they hide
    in them against you.
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    Only Allah knows the level of hate they
    have for you concealed in their breasts
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    qad baiyannaa lakumul Aayaati
    in kuntum ta'qiloon
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    We have made evident to you these signs
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    if you are sensible enough.
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    We have provided you with all the
    information,
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    We have pointed it out that they can
    neither be amongst your close friends
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    or well wishers, they have lost their
    status and do not associate with them
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    as friends. They only wish harm for you.
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    You can notice the hate in each of their
    words.
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    You do not know what strategies they are
    plotting against you and
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    they conceal their hate within their
    breasts.
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    This is what we have clarified:
    in kuntum ta'qiloon
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    If you are sensible, you could have
    comprehended, what was intended to convey
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    This is the point that has been made.
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    Usually, we are indifferent to the context
    while reading the verse,
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    and based on that they conclude
    that we can't be friends with
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    this or that person.
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    So, the Quran has set it out within
    a unique background.
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    the Quran said:
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    Haaa antum ulaaa'i tuhibboonahum
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    You are the ones who want to
    make friends with them.
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    wa laa yuhibboonakum
    if you think about it,
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    you will realize that they
    don't want to be friends with you.
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    People of the Book bear animosity
    with them.
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    It is strange that still Muslims take
    the initiative
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    in warmly welcoming them as friends.
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    wa tu'minoona bil kitaabi kullihee
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    even though you believe in all
    the Books of God.
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    Apparently there should be
    no reason for enmity
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    animosity would have been there
    if you accepted something
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    and rejected something else.
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    Even though you believe in all
    the Books of God.
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    the entire point of this verse is that
    you believe in all the prophets,
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    consider religion to be the only
    guidance,
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    Their is no question of denial or
    prejudice against the truth
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    So, there should have been
    no reason for enmity between us
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    but still these People of the Book
    bear animosity with them
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    owing to their stubbornness,
    jealousy and prejudice
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    and thus this is what the situation
    looks like.
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    it is obvious that there are certain
    people among them
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    who are mentioned in Surah Baqarah,
    in this chapter and other instances,
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    and they are even mentioned in
    Surah Maida which is the last Surah
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    in this group.
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    They are the people who want
    to decieve them.
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    On the one hand, there are open enemies,
    whose enmity is explicit,
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    but there is another set of people
    within this group...
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    if you read surah Baqarah,
    it is mentioned initially in the chapter:
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    Innal lazeena kafaroo sawaaa'un 'alaihim
    'a-anzar tahum
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    am lam tunzirhum laa yu'minoon
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    one group is such that it has decided
    to deny the truth of Allah
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    and it is hell bent on opposing
    the Muslims.
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    There was no hesitation with respect
    to that group.
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    but immediately after that the Quran says
    minan naasi mai yaqool
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    There is a sub group within this
    group of people disbelievers.
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    And what does that group do?
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    wa izaa laqookum qaalooo aamannaa
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    And [it is their practice that] when
    they meet you they say:
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    “we already are believers"
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    What they meant by this was that indeed
    Muhammad (pbuh) was a Messenger
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    for the Arabs and in this capacity they
    believed in him;
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    but they did not believe that
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    Muhammad (pbuh) was a Messenger for
    the Jews as well.
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    This is their position even today.
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    The Christians who professed their
    faith in the Prophet (pbuh),
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    rather, they organised a conference,
    declaring that they no longer
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    deny the apotlseship of the Prophet
    (pbuh).
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    They believed that that indeed Muhammad
    (pbuh) was a Messenger for the Arabs
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    and in this capacity they believed in him.
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    It is clear that Muhammad (Pbuh) is
    a Messenger of Allah
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    but what we understand by his
    apostleship is different from
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    what you mean by it.
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    We do not accept him (pbuh) as a messenger
    for the Jews.
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    Our own messengers and scriptures
    are enough for us.
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    This group has been mentioned at
    multiple times.
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    wa izaa laqookum qaalooo aamannaa
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    And [it is their practice that] when they
    meet you they say:
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    “we already are believers,”
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    and when alone,
    wa izaa khalaw
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    'addoo 'alaikumul anaamila minal ghaiz;
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    when they meet you they say: “we already
    are believers,”
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    and when alone, they bite their
    finger-tips with rage –
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    This is a sketch of their antagonism and
    malice
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    in that they would stoop to such levels
    to trick you.
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    They will come to you and try to
    reconcile with you at some level.
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    But when they are alone;
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    'addoo 'alaikumul
    anaamila minal ghaiz
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    they bite their finger-tips with rage.
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    qul mootoo bighai zikum;
    Tell them: “Go perish in your rage!
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    if you have decided to deny such
    a major fact owing to your grudges
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    and deprive yourself of such
    a good fortune,
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    you are there in the lifetime
    of a Prophet (pbuh),
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    He (pbuh) is right in front of you.
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    You have identified him, you know
    him
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    and now you are even accepting his
    apostleship
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    but inspite of it, if you adopt
    this attitude them:
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    mootoo bighai zikum
    “Go perish in your rage!"
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    innal laaha 'aleemum bizaatis sudoor
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    Tell them: “Go perish in your rage!
    [God is aware of all your deeds and]
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    God even has knowledge of the
    secrets of the hearts,”
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    In other words, nothing can
    stay hidden from God.
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    you think that you will express
    your faith In this manner;
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    when they express their faith in this
    manner,
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    they keep in mind that they are
    not accepting
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    Muhammad (pbuh) was a Messenger
    for themselves.
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    Due to this reason, Muslims
    are deceived.
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    So, when the Quran gives such strict
    commandments of purification
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    and proof, the Muslims are shocked
    in that the jews have professed faith
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    then why is god so strict with them.
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    In fact, it is a response to that
    question.
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    The Quran stated:
    [God is aware of all your doings and]
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    God even has knowledge of the
    secrets of the hearts,”
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    In tamsaskum hasanatun tasu'hum
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    Their enmity has reached such a
    point that
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    When you are blessed with success,
    they are aggrieved
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    If you love someone, you are
    happy when they are blessed with success.
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    Instead, they are aggrieved.
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    In tamsaskum hasanatun tasu'hum
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    When you are blessed with success,
    they are aggrieved
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    wa in tusibkum saiyi'atuny yafrahoo bihaa
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    and when some calamity befalls you,
    they rejoice.
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    wa in tasbiroo wa tattaqoo laa yad
    urrukum kaiduhum shai'aa;
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    [They are not your friends; ignore them]
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    and [remember] if you persevere and
    keep fearing God,
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    none of their schemes will ever harm you.
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    Muslims are given assurance
    that God is by their side.
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    God is going to pronounce his
    judgement;
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    so do not be awestruck by their
    numbers;
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    try to understand that they are not
    your friends,
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    They are your hidden enemies,
    they are your open enemies,
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    they have no association with you
    at all,
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    it is you who still want to love
    them and
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    maintain your relationship with them,
    while they are standing at a completely
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    different position against you.
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    This is what they have for you in their
    hearts.
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    Be rest assured, there is only one
    condition for success near me and that is
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    Patience and piety.
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    even for the companions of the Messenger
    this condition of patience and piety
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    is important to receive the
    support of Allah.
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    Otherwise, Allah says, he will bring some
    other people
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    for his Prophet (pbuh) will emerge
    victorious anyway.
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    But if you want to be a part
    of this success
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    then you must fulfill
    two conditions:
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    be patient, in other words, do not
    act impulsively,
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    be steadfast in your view,
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    express your point of view
    with determination
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    and wait for Allah to pronounce
    his judgement.
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    wa tattaqoo
    persevere and keep fearing God,
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    you should be mindful of
    any transgressions,
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    you should not be negligent vis a vis
    any moral issues,
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    even your enmity towards others
    should not lead you to be unjust
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    and if you stay on this path
    then:
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    laa yad urrukum kaiduhum shai'aa;
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    none of their schemes will ever
    harm you
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    innal laaha bimaa ya'maloona
    muheet
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    because God fully knows what
    they are doing.
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    The moment of the decension of the
    Prophet (pbuh)
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    is like the arrival of the
    spring or autumn season;
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    which has certain outcomes.
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    Similarly, upon the decension of the
    Prophet (pbuh),
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    Allah directly oversees that nation
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    God sees everything. It does not entail
    that God misses
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    certain things in normal conditions.
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    The general law is in effect
    during normal times
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    based on which people act in
    different ways to protect themselves,
  • 15:58 - 16:03
    some rebel against Allah,
    some people are reprieved.
  • 16:03 - 16:04
    So, Allah said:
  • 16:04 - 16:09
    persevere and keep fearing God, none
    of their schemes will ever harm you
  • 16:09 - 16:13
    innal laaha bimaa ya'maloona muheet
  • 16:13 - 16:16
    God fully knows what they are doing
  • 16:16 - 16:20
    God can see everything that they do.
  • 16:21 - 16:25
    Wa iz ghadawta min ahlika tubawwi'ul
    mu'mineena maqaa'ida lilqitaal;
  • 16:25 - 16:27
    [Make them understand this reality,
    O Prophet!],
  • 16:27 - 16:33
    make the Muslims understand what God
    is doing at the moment,
  • 16:33 - 16:35
    His scheme, His station,
  • 16:35 - 16:39
    the nature of the test intended for them,
    the sort of purification required,
  • 16:39 - 16:43
    and the stages they will have to pass
    to gain exaltation,
  • 16:43 - 16:47
    and the rule and regulation for
    the punishment that is coming their way.
  • 16:47 - 16:49
    [Make them understand this reality,
    O Prophet!],
  • 16:49 - 16:52
    and [for this remind them of the incident]
  • 16:52 - 16:56
    So, when in order to make them
    understand something,
  • 16:56 - 16:59
    the Quran commonly after making
    the truth of that matter manifest,
  • 16:59 - 17:01
    instantiates it
    with the help of past events
  • 17:01 - 17:04
    For instance, if the Quran has
    to state how it deals with
  • 17:04 - 17:07
    the nations after the decension
    of the prophets among them,
  • 17:07 - 17:10
    it uses arguments from history
    for such incidents.
  • 17:10 - 17:12
    Look at what happened to Aad and
    Samood.
  • 17:12 - 17:16
    In this instance, an incident has
    happened in the near past,
  • 17:16 - 17:18
    and that incident has been given
    as an example.
  • 17:18 - 17:21
    I will explain it later on but try
    to understand the organisation
  • 17:21 - 17:24
    of the Quran, that is, the manner in
    which it is arranged.
  • 17:24 - 17:28
    Generally, at the point when Allah
    lays out his Sunnah:
  • 17:29 - 17:33
    after the descension of the prophets,
    I deal with the disbelievers in
  • 17:33 - 17:36
    such-and-such manner and I deal
    with their followers in
  • 17:36 - 17:39
    such-and-such manner and then Allah goes
    on to elucidate an event from history.
  • 17:39 - 17:42
    However, that practice is not required
    here because in the case
  • 17:42 - 17:46
    of the Prophet's apostleship, the
    punishment that His community
  • 17:46 - 17:49
    has faced has been taken in an entirely
    different manner.
  • 17:49 - 17:52
    Since, Muslims acquired a territory, and
    established their government there
  • 17:52 - 17:56
    and there was a huge population who
    professed faith in the Prophet (pbuh).
  • 17:56 - 18:01
    Then Allah said that they will not be
    elevated only with the help of the angels.
  • 18:01 - 18:04
    Rather, they would also have to play a
    role in it.
  • 18:04 - 18:07
    They have become a group now and
    they are not that few that they
  • 18:07 - 18:09
    cannot shoulder this responsibility.
  • 18:09 - 18:13
    Later on, you will see that there is a law
    based on which a community
  • 18:13 - 18:15
    is asked to shoulder any responsibility,
    mentioned in Surah Anfal
  • 18:15 - 18:18
    and other Surahs. If you read it
    chronologically, you will come across
  • 18:18 - 18:20
    the final action that must be taken.
  • 18:20 - 18:22
    Here, certain events have happened in
    the meantime.
  • 18:22 - 18:25
    For instance, the battle of Badr, and
    other such events.
  • 18:25 - 18:26
    And they have been used as an example.
  • 18:26 - 18:27
    Here, the Quran has used an example
    and stated:
  • 18:27 - 18:30
    [Make them understand this reality,
    O Prophet!]
  • 18:30 - 18:32
    and [for this remind them of the
    incident]
  • 18:32 - 18:33
    Which incident?
  • 18:33 - 18:37
    Wa iz ghadawta min ahlika tubawwi'ul
    mu'mineena maqaa'ida lilqitaal;
  • 18:37 - 18:41
    [on the day of Uhud] you left your house
    in the early hours,
  • 18:41 - 18:44
    to position the Muslims in their
    battle-posts.
  • 18:45 - 18:50
    The point when Prophet (pbuh), took
    all precautions for the battle of Uhud
  • 18:51 - 18:56
    When the people of Quraish attacked,
    Prophet (pbuh) had already
  • 18:56 - 19:00
    positioned the Muslims in their
    battle-posts at the dawn.
  • 19:02 - 19:06
    [At that time the Almighty was aware
    of your intentions
  • 19:06 - 19:08
    and was listening to what you
    were saying]
  • 19:09 - 19:13
    wallaahu samee'un 'aleem
    and God hears all and knows all.
  • 19:13 - 19:17
    This is how God warned and
    started the introduction of the incident
  • 19:18 - 19:25
    The warning included the incidents as
    well as what was concealed in the hearts
  • 19:25 - 19:29
    As Allah says: he is aleemun bi zaatis
    sadoor
  • 19:29 - 19:35
    This is how beautifully the Quran
    explains, the context of incidents
  • 19:35 - 19:40
    when they are in relation to Allah.
  • 19:40 - 19:45
    You can notice in this Surah, how
    the Quran details out what was hidden
  • 19:45 - 19:49
    in the people's hearts while continuing to
    bring forward the incident that happened.
  • 19:49 - 19:52
    Their intentions are being revealed.
  • 19:52 - 20:00
    The background of their debates, Infact
    Allah in the middle of the surah states
  • 20:00 - 20:05
    an incident which is in relation to a
    thought that the Prophet (pbuh) had.
  • 20:05 - 20:09
    And guided the Prophet (pbuh) that he
    must it in a different perspective.
  • 20:09 - 20:13
    In other words you can imagine as
    if God has come down on earth,
  • 20:13 - 20:17
    here you can see some beautiful
    extraordinary instances of the same.
  • 20:17 - 20:19
    Because some incidents are in discussion.
  • 20:19 - 20:22
    Iz hammat taaa'ifataani minkum
  • 20:22 - 20:26
    At the time when two of your groups
    became timid,
  • 20:26 - 20:29
    Remember the time
    when two of your groups became timid,
  • 20:29 - 20:31
    Who were these two groups?
  • 20:32 - 20:36
    It is obvious that the Quran is not
    interested in that here.
  • 20:36 - 20:38
    The addresees of that period
    are well aware of this incident.
  • 20:38 - 20:41
    Here, it is important to indicate
    that
  • 20:41 - 20:45
    there were two Muslim groups
    who lost courage.
  • 20:45 - 20:50
    In other words, they lost spirit when
    they saw that they were under attack.
  • 20:50 - 20:52
    It is obvious that all sorts of characters
    come to the fore in such situations.
  • 20:52 - 20:56
    According to historians, the two groups
    referred to here are
  • 20:56 - 21:00
    the Banū Salamah of the Khazraj tribe
    and the Banū Hārithah of the Aws tribe.
  • 21:00 - 21:02
    This is what the historians have told
    us.
  • 21:02 - 21:04
    It is not the concern of the Quran to
    narrate history,
  • 21:04 - 21:06
    so the Quran mentioned it in brief.
  • 21:06 - 21:10
    We should try to understand
    the background of the incident
  • 21:10 - 21:12
    mentioned in this verse,
  • 21:12 - 21:19
    Both these groups showed some cowardice
    because of games played by the Hypocrites,
  • 21:19 - 21:21
    but later they shrugged it off.
  • 21:21 - 21:25
    The Hypocrites in reality did not
    want to go out for this battle.
  • 21:25 - 21:29
    The Prophet (pbuh) knew this weakness
    on their part.
  • 21:29 - 21:33
    So he wanted that before setting off the
    real situation should come to light.
  • 21:33 - 21:39
    As a leader of the army, when the Prophet
    (pbuh) decided to go out for this battle
  • 21:39 - 21:45
    in order to face the enemies. In order to
    get a measure of the army's valour,
  • 21:45 - 21:51
    the Prophet (pbuh) wanted to create such
    a situation, so as to be able to gauge it.
  • 21:51 - 21:54
    You will find similar examples of
    such incidents.
  • 21:54 - 21:57
    For example, in surah Baqarah, in the
    battle of Talut,
  • 21:57 - 22:01
    when people reached a particular place
    and they were extremely thirsty
  • 22:01 - 22:05
    and then they came across a river.
    They were asked to take water from it
  • 22:05 - 22:10
    only up to what can be held in one's hand.
    Talut wanted to see if his people
  • 22:10 - 22:13
    had the spirit of obedience or not.
    Just as you would have seen that
  • 22:13 - 22:17
    the army puts its soldiers through
    such tests in normal circumstances.
  • 22:17 - 22:21
    So, it was also important, in this
    situation to get a measure of those people
  • 22:22 - 22:26
    For this purpose, as test, he posed a
    question before the Muslims:
  • 22:26 - 22:28
    should the Quraysh be fought while
    remaining in Madīnah
  • 22:28 - 22:31
    or should they be combated by going
    outside the city?
  • 22:31 - 22:36
    The plan of action could
    be one aspect of in this situation.
  • 22:36 - 22:41
    But the true believers know that
    if they have patience and the fear of God
  • 22:41 - 22:45
    then help will follow, as promised
    by Allah.
  • 22:46 - 22:47
    Their intense desire...
  • 22:47 - 22:51
    In normal circumstances, you can
    have a conversation on the plan of action
  • 22:51 - 22:55
    but when the situation is such that
    on one hand, you have God
  • 22:55 - 22:58
    who is telling you that this is no
    issue at all.
  • 22:58 - 23:01
    All they have to do is have patience
    and fear God,
  • 23:01 - 23:04
    which will confirm the defeat
    of their foes.
  • 23:04 - 23:07
    What would a believer desire
    in such a situation?
  • 23:07 - 23:11
    He would not focus on a defensive
    plan of action.
  • 23:12 - 23:16
    All they have to do is march with
    patience and fear God,
  • 23:16 - 23:18
    This is a question that the Prophet
    (pbuh) posed.
  • 23:18 - 23:21
    And it is obvious that those who
    were clear on this issue,
  • 23:21 - 23:23
    those who were not hesitant
  • 23:23 - 23:27
    said that they should be combated
    by going outside the city.
  • 23:27 - 23:30
    There is no need to be apprehensive
    if God is on our side.
  • 23:30 - 23:32
    Why should we be defensive.
  • 23:32 - 23:33
    We will fight them.
  • 23:33 - 23:36
    They gave this answer with passion
    and in full spirit.
  • 23:36 - 23:40
    The Hypocrites started to present the
    benefits of fighting from within Madīnah.
  • 23:41 - 23:42
    The aspect of tactics....
  • 23:42 - 23:46
    They did not understand that these were
    no ordinary circumstances.
  • 23:46 - 23:49
    In normal circumstances, a tactician
    while laying out the plan of action
  • 23:49 - 23:50
    is not making any mistake.
  • 23:50 - 23:53
    But since the nature of the event
    is radically different.
  • 23:53 - 23:57
    Just like in normal circumstances, if you
    feel that going outside is dangerous
  • 23:57 - 24:01
    then someone might suggest to you
    to go out in a car,
  • 24:01 - 24:04
    or to take a guard along or other
    similar measures.
  • 24:04 - 24:07
    And it would be stupid to shut him down.
  • 24:07 - 24:11
    You will take an appropriate measure.
    Suppose that God tells you in the morning
  • 24:11 - 24:13
    to go out and fight them in the open
    because He is by their side,
  • 24:13 - 24:16
    then the whole picture will change.
    That is the situation here.
  • 24:16 - 24:20
    For this purpose, as test, the Prophet
    (pbuh) posed a question before the Muslims
  • 24:20 - 24:24
    Through this the Prophet (pbuh) had
    fully assessed this situation
  • 24:24 - 24:26
    After that the Prophet (pbuh) did what was
    in his heart.
  • 24:26 - 24:30
    They went outside the city and took
    the necessary action.
  • 24:30 - 24:34
    Here that incident is pointed out by the
    Quran. The Quran stated:
  • 24:34 - 24:37
    At the time when two of your groups
    became timid
  • 24:37 - 24:39
    wallaahu waliyyuhumaa;
  • 24:39 - 24:42
    Iz hammat taaa'ifataani minkum
    an tafshalaa
  • 24:42 - 24:45
    At the time when two of your groups
    became timid
  • 24:45 - 24:49
    even though God was there to help them.
  • 24:49 - 24:55
    God was ready to help them in every way.
  • 24:56 - 25:00
    God hadn't left to human tactics
    where anything can happen.
  • 25:00 - 25:05
    wallaahu waliyyuhumaa;
    God was there to help them.
  • 25:05 - 25:08
    wa 'alal laahi falyatawakkalil mu'minoon
  • 25:08 - 25:11
    and it is only in God the believers
    should put their trust.
  • 25:11 - 25:15
    How is it possible that after
    God's help is confirmed,
  • 25:15 - 25:19
    the Prophet (pbuh) is present, enemies
    have run over you,
  • 25:19 - 25:22
    and you still don't have the spirit of
    not wanting to get besieged.
  • 25:22 - 25:26
    If Allah is willing to help then we
    should deprive them of nerve and strength
  • 25:26 - 25:29
    In such a case, every muslim will have
    the same spirit.
  • 25:29 - 25:33
    And it is only in God the believers
    should put their trust
  • 25:33 - 25:39
    Wa laqad nasarakumul laahu bi-Badrinw
    [Before this,] God had helped you at Badr
  • 25:39 - 25:43
    it is not something which had not
    been experienced before.
  • 25:43 - 25:46
    How does Allah help people out
    in such situations?
  • 25:46 - 25:50
    In this situation, God instructed
    them to fight the enemies outside
  • 25:50 - 25:53
    as God was there to help them.
  • 25:53 - 25:57
    It is not something which had not
    been experienced before.
  • 25:57 - 25:59
    Wa laqad nasarakumul laahu bi-Badrinw
  • 25:59 - 26:01
    [Before this,] God had helped you at Badr
  • 26:01 - 26:05
    wa antum azillatun
    when you were very weak.
  • 26:05 - 26:10
    At that time, the proportion of your army
    was also different, and you were very weak
  • 26:10 - 26:14
    All these things had taken place.
    Still, you are ungrateful.
  • 26:14 - 26:17
    fattaqul laaha la'allakum tashkuroon
  • 26:17 - 26:19
    so have fear of God that you
    may be grateful to Him.
  • 26:19 - 26:21
    You should have fear of God.
  • 26:21 - 26:25
    The Quran tells us to recollect the
    event when this incident was taking place
  • 26:25 - 26:30
    When it was happening, two groups
    from among the Muslims
  • 26:30 - 26:35
    instead of putting their trust in Allah
    adopted this attitude,
  • 26:35 - 26:37
    then the Quran stated:
  • 26:37 - 26:39
    Iz taqoolu lilmu'mineena
  • 26:39 - 26:42
    Remember when you were
    saying to the believers:
  • 26:42 - 26:47
    alai yakfiyakum ai-yumiddakum Rabbukum
  • 26:47 - 26:50
    bisalaasati aalaafim minal
    malaaa'ikati munzaleen
  • 26:50 - 26:53
    here the Prophet (pbuh) is explaining in
    detail the help of Allah.
  • 26:53 - 26:57
    It was not just that the prophet
    was, in general, stating the facts
  • 26:57 - 27:00
    through this you can get a picture of
    the entire situation that
  • 27:00 - 27:01
    Allah is critisizing.
  • 27:01 - 27:05
    Remember when you were saying
    to the believers:
  • 27:05 - 27:08
    alai yakfiyakum ai-yumiddakum Rabbukum
  • 27:08 - 27:11
    bisalaasati aalaafim minal
    malaaa'ikati munzaleen
  • 27:11 - 27:15
    “Is it not enough for you that
    your Lord should help you
  • 27:15 - 27:18
    with three thousand angels sent
    down [for this very purpose]?
  • 27:18 - 27:22
    If there is an army trying to
    run roughshod from the otherwise
  • 27:22 - 27:24
    and if you are very weak and
    then
  • 27:24 - 27:27
    Is it not enough for you that
    your Lord should help you
  • 27:27 - 27:30
    with three thousand angels?
    Should you still be hesitant
  • 27:30 - 27:33
    if three thousand angels have
    been sent by Allah to help you,
  • 27:33 - 27:35
    The Quran stated that they were
    sent down for this very purpose.
  • 27:35 - 27:36
    munzaleen
  • 27:36 - 27:40
    The angels didn't just happen to
    help them out
  • 27:40 - 27:42
    but that they are
    sent down for this very purpose
  • 27:42 - 27:44
    in order to help you out.
  • 27:44 - 27:45
    Balaaa
    Yes!
  • 27:46 - 27:47
    Why not?
  • 27:47 - 27:49
    in tasbiroo wa tattaqoo
  • 27:49 - 27:53
    If you have patience and the fear of God,
    You should be firm and resolute.
  • 27:53 - 27:56
    you should be conscious of moral
    limitations,
  • 27:56 - 27:58
    you should have the fear of God,
  • 27:58 - 28:04
    When the Prophet (pbuh) was saying to the
    believers, we interjected him instantly:
  • 28:04 - 28:08
    in tasbiroo wa tattaqoo
    Yes! Why not?
  • 28:08 - 28:10
    If you have patience and the fear of God,
  • 28:10 - 28:13
    wa ya'tookum min fawrihim haazaa
  • 28:13 - 28:15
    if they suddenly attack you
    at this very instant,
  • 28:15 - 28:17
    that is even before you are
    ready to fight.
  • 28:17 - 28:20
    Allah says: if they suddenly attack you
    at this very instant,
  • 28:20 - 28:24
    yumdidkum Rabbukum bikhamsati
    aalaafim minal malaaa'ikati
  • 28:24 - 28:28
    God will send to your aid not 3 thousand
    but five thousand angels.
  • 28:28 - 28:32
    musawwimeen
    marked specially for this purpose.
  • 28:32 - 28:37
    They are asked to go into the
    battle with pride.
  • 28:37 - 28:41
    Because this is not some regular battle
    but a battle in which they will be
  • 28:41 - 28:45
    alongside the Prophet (pbuh) and God is
    going to pass a verdict in this battle.
  • 28:46 - 28:48
    The Quran asks us to remember
    this incident.
  • 28:48 - 28:50
    In other words, the Quran was elucidating
    its support in a particular way,
  • 28:50 - 28:54
    the Prophet (pbuh) was making the same
    promise, as a general promise that Allah
  • 28:54 - 29:01
    has generally mentioned, the Prophet pbuh
    said that 3000 angels will be sent to
  • 29:01 - 29:03
    their aid and God will send them
    particularly to their aid.
  • 29:03 - 29:06
    Is it not enough that they will
    come to your aid?
  • 29:06 - 29:08
    You should go out with courage.
  • 29:08 - 29:10
    Why should we stay inside besieged
    by our enemies?
  • 29:10 - 29:14
    This is what the Prophet (pbuh) said to
    them. And when Allah heard this,
  • 29:14 - 29:17
    He immediately answered.
    Remember that incident.
  • 29:17 - 29:20
    Not 3000, God will send to your
    aid 5000 angels
  • 29:20 - 29:24
    that is even before you are
    ready to fight.
  • 29:24 - 29:26
    They will be sent to their aid
    at that very moment.
  • 29:26 - 29:28
    Why did God do that?
  • 29:28 - 29:30
    Wa maa ja'alahul laahu illaa
    bushraa lakum
  • 29:30 - 29:34
    And God undertook this only to
    give glad tidings to you
  • 29:34 - 29:35
    wa litatma'inna quloobukum bih'
  • 29:35 - 29:38
    and that your hearts be assured
  • 29:39 - 29:43
    The implication is that even without
    such glad tidings,
  • 29:43 - 29:46
    the faithful should believe that help and
    victory always come from God alone.
  • 29:46 - 29:49
    If Allah had stated it in brief,
    even that should have been enough.
  • 29:49 - 29:50
    Why did Allah explain it in detail?
  • 29:50 - 29:53
    so that your hearts be assured
  • 29:53 - 29:56
    wa man-nasru illaa min
    'indilllaahil 'Azeezil Hakeem
  • 29:56 - 30:00
    and victory comes only from God,
    the Mighty, the Wise.
  • 30:00 - 30:08
    Everything is in Allah's control.
    His rules are not arbitrary.
  • 30:08 - 30:12
    He carries out these actions in accordance
    with His rules and His wisdom.
  • 30:12 - 30:17
    Allah went in detail so that your
    hearts be assured, you become courageous
  • 30:17 - 30:21
    and you don't become shaky in this
    expedition.
  • 30:22 - 30:24
    This was the intention behind...
    Allah said that:
  • 30:24 - 30:28
    once you decide on marching ahead
    with faith and piety,
  • 30:28 - 30:32
    Allah not only comes to their aid but
    encourages them as well.
  • 30:32 - 30:36
    Allah's Prophet (pbuh) stated this fact
    and then Allah stated the same facts.
  • 30:36 - 30:40
    Quran says that Help is only from Allah.
    What are angels going to do on their own?
  • 30:40 - 30:43
    But you were told that you...
    It is obvious that when an individual
  • 30:43 - 30:47
    is told that God is going to come to his
    aid, clearly human beings are tethered
  • 30:47 - 30:49
    to their senses and he is caught in the
    paradigm
  • 30:49 - 30:51
    of cause and effect.
  • 30:51 - 30:53
    So, one immediately wonders how Allah
    is going to come to their aid?
  • 30:53 - 30:56
    So, the Quran stated that due to this
    reason the Quran went in detail
  • 30:56 - 30:59
    to state that God will send to your
    aid 5000 angels
  • 30:59 - 31:03
    A clear truth came to the fore.
    Even after all this, if you still show
  • 31:03 - 31:05
    a lack of courage, then you are
    worthless.
  • 31:05 - 31:09
    The Quran reminded them that this
    incident was taking place,
  • 31:09 - 31:11
    and this is what Allah was doing at
    that point of time,
  • 31:11 - 31:15
    and such-and-such aspects of losing
    courage were become manifest
  • 31:15 - 31:17
    in both groups.
    This is how the incident is introduced.
  • 31:17 - 31:21
    And then we are told that Allah acted in
    the same way in the Battle of Badr.
  • 31:21 - 31:24
    Laiyaqta'a tarafam minal lazeena kafarooo
  • 31:24 - 31:25
    Why did Allah undertake this task?
  • 31:25 - 31:34
    [So that] He might sever one part
    of these disbelievers
  • 31:34 - 31:38
    How did these extraordinary
    circumstances come to be
  • 31:38 - 31:42
    where Allah came to their aid.
    This situation emerged
  • 31:42 - 31:45
    so that when Allah comes to their
    aid, then the manner
  • 31:45 - 31:47
    in which you find courage,
  • 31:47 - 31:50
    similarly your interlocutors and those
    who resist you and the Quraish who are
  • 31:50 - 31:54
    trying to run you over, some people
    among those find guidance
  • 31:54 - 31:55
    such that they become Muslims.
  • 31:55 - 31:57
    He will sever one part of these
    disbelievers in order to
  • 31:57 - 31:59
    make them friends with you.
  • 31:59 - 32:03
    God does not want to punish them
    at that moment.
  • 32:03 - 32:07
    Due to that, Allah shows them His signs
    time and again so that
  • 32:07 - 32:11
    if an individual is hesitant to the last
    degree,
  • 32:11 - 32:15
    then he should witness Allah's aid and
    support and return to the fold of Islam
  • 32:15 - 32:17
    and not become a target of
    Allah's wrath.
  • 32:17 - 32:24
    One aspect was that when they are told
    that Allah's aid will come to their rescue
  • 32:24 - 32:27
    victory will be theirs.
    As a consequence, Allah will guide
  • 32:27 - 32:30
    a group from among the disbelievers
  • 32:30 - 32:35
    to embrace Islam and therefore, will
    sever a group from the disbelievers
  • 32:35 - 32:37
    And the second aspect is that:
  • 32:37 - 32:41
    Laiyaqta'a tarafam minal lazeena kafarooo
  • 32:41 - 32:44
    aw yakbitahum fayanqaliboo khaaa'ibeen
  • 32:44 - 32:50
    or He might humiliate them to such
    an extent that they return in disgrace.
  • 32:50 - 32:53
    Both possibilities were there.
    If they find guidance,
  • 32:53 - 32:56
    then some will embrace Islam and
    they will join the Muslims.
  • 32:56 - 33:00
    And even if they don't find guidance,
    it will still become amply clear
  • 33:00 - 33:03
    that they are dealing with Allah and
    not any human being.
  • 33:03 - 33:07
    So, when Allah mentioned both
    the aspects, then
  • 33:07 - 33:11
    some thoughts occupied
    the Prophet (pbuh).
  • 33:11 - 33:16
    And it is clear that by thinking that
    thought, the Prophet (pbuh) was wondering
  • 33:16 - 33:20
    why there is an alternative aspect
    and why could they simply profess faith?
  • 33:20 - 33:24
    The Quran says about the prophet at
    another instance in the Quran that
  • 33:24 - 33:28
    he will do anything to make them embrace
    Islam.
  • 33:28 - 33:33
    The Prophet's (pbuh) personality has
    qualities of kindness, leniency and love.
  • 33:33 - 33:36
    Both these aspects are elucidated.
    And the second one is more strict.
  • 33:36 - 33:39
    The first aspect is that some of them
    be blessed with Islam.
  • 33:39 - 33:41
    This could be one of the two
    possibilities.
  • 33:41 - 33:44
    And they become one with the Muslims
    after professing faith.
  • 33:44 - 33:47
    Or they will be humiliated to such an
    extent that
  • 33:47 - 33:48
    they would return in disgrace.
  • 33:48 - 33:50
    This is what Allah had decided for them.
  • 33:50 - 33:53
    Here some thoughts occupied the
    Prophet (pbuh) that
  • 33:53 - 33:56
    why can't it be that his entire community
    become Muslim.
  • 33:56 - 33:58
    Why can't Allah give us the
    good fortune to do that.
  • 33:58 - 34:00
    It is a very natural desire,
  • 34:00 - 34:03
    at which the ongoing discourse
    was halted to tell him
  • 34:03 - 34:04
    Laisa laka minal amrishai'un aw
  • 34:04 - 34:06
    You do not have any authority
    on this issue.
  • 34:06 - 34:08
    Laisa laka minal amrishai'un aw
  • 34:08 - 34:09
    the ongoing discourse
    was halted
  • 34:09 - 34:11
    The sentence is moving forward
  • 34:11 - 34:15
    fayanqaliboo khaaa'ibeen
    aw yatooba 'alaihim aw yu'az zi bahum
  • 34:15 - 34:19
    the ongoing discourse was halted
    to tell the Prophet (pbuh):
  • 34:19 - 34:21
    Laisa laka minal amrishai'un
  • 34:21 - 34:23
    You do not have any authority on
    issues
  • 34:23 - 34:26
    pertaining to providing guidance
    and reward and punishment.
  • 34:26 - 34:28
    You should not interfere in this
    issue.
  • 34:28 - 34:31
    aw yatooba 'alaihim aw yu'azzi bahum
  • 34:31 - 34:33
    You do not have any authority on
    this issue
  • 34:33 - 34:35
    [that the Almighty deals with them
    such that]
  • 34:35 - 34:40
    either He forgives them [if they repent]
    or punishes them
  • 34:40 - 34:42
    aw yatooba 'alaihim aw yu'azzi bahum
  • 34:42 - 34:44
    fa innahum zaalimoon
  • 34:44 - 34:48
    Here some thought occupied the Prophet
    (pbuh) about the future of his people
  • 34:48 - 34:50
    at which the ongoing discourse
    was halted to tell him
  • 34:50 - 34:52
    that providing guidance and
    reward and punishment
  • 34:52 - 34:54
    comes according to a law.
  • 34:54 - 35:00
    I am not going to give them guidance
    just because you desire that, says Allah.
  • 35:00 - 35:03
    Guidance depends on the premise that
    they will repent
  • 35:03 - 35:07
    and Allah will forgive them. It is
    something based on his law.
  • 35:07 - 35:11
    But if they insist on disbelief then there
    is no law that says that he guides them
  • 35:11 - 35:15
    only because the Prophet (pbuh) desires it
    to be so.
  • 35:16 - 35:19
    The ongoing discourse was halted
    to tell him and
  • 35:19 - 35:21
    then the discourse was completed.
  • 35:21 - 35:27
    This is how Allah told us his principle
    vis a vis guidance and misguidance.
  • 35:27 - 35:29
    This decision is His sole prerogative,
  • 35:29 - 35:32
    and whatever decision He takes will
    be based on His law.
  • 35:32 - 35:36
    It is not something that is based on
    someone's whims and wishes.
  • 35:36 - 35:38
    In our culture, the saying goes that
  • 35:38 - 35:40
    Nigah-e-Mard-E-Moman Se Badal
    Jati Hain Taqdeerai
  • 35:40 - 35:43
    So, Allah brought it to the attention of
    the Prophet (pbuh) that
  • 35:43 - 35:45
    inspite of is intense desire
    [to bring them within the fold]
  • 35:45 - 35:46
    only the law of Allah will be applicable.
  • 35:46 - 35:49
    And the law is that God will forgive them
    only if they repent before him
  • 35:49 - 35:51
    and if they insist on disbelief,
    God will punish them.
  • 35:51 - 35:54
    God will not act in contravention to this
    law
  • 35:54 - 35:57
    Laisa laka minal amrishai'un aw
    yatooba 'alaihim
  • 35:57 - 35:59
    You do not have any authority with
    issues
  • 35:59 - 36:01
    pertaining to providing guidance
    and reward and punishment.
  • 36:01 - 36:03
    This decision is His sole prerogative.
  • 36:03 - 36:05
    Wa lilaahi maa fissamaawaati
    wa maa fil-ard;
  • 36:05 - 36:08
    [Only God has this authority] and to
    Him belongs whatever
  • 36:08 - 36:10
    is in the heavens and the earth.
  • 36:10 - 36:14
    yaghfiru limai-yashaaa'u
    'He will forgive whoever He wants to
  • 36:14 - 36:17
    wa yu'azzibu mai-yashaaa
    and punish whoever He wants to
  • 36:17 - 36:19
    wallaahu Ghafoorur Raheem
  • 36:19 - 36:24
    And [in reality] God is forgiving and
    ever-merciful.
  • 36:24 - 36:28
    I am willing to forgive you.
    There are no issues from my side.
  • 36:28 - 36:31
    But whatever decision He takes will be
    based on His impartial law.
  • 36:31 - 36:33
    You do not have any authority on these
    matters.
  • 36:33 - 36:37
    if you read these verses, the force in
    these verses, the manner in which
  • 36:37 - 36:41
    Allah has explicated His divine will,
    His law is astonishing.
  • 36:41 - 36:43
    Some thought occupied the
    Prophet (pbuh)
  • 36:43 - 36:45
    at which the ongoing discourse was
    halted to tell him
  • 36:45 - 36:46
    that providing guidance and reward
    and punishment
  • 36:46 - 36:48
    does not rest with the Prophet (pbuh).
  • 36:48 - 36:52
    With full force, Allah stated that mercy
    is reserved for those who repent
  • 36:52 - 36:54
    and those who insist on disbelieve
    will be punished.
  • 36:54 - 37:00
    This decision is His sole prerogative,
    and whatever decision He takes
  • 37:00 - 37:04
    will be based on His wisdom and law,
    if He so wills.
  • 37:05 - 37:08
    However, do not assume that He is
    unforgiving. The truth is that:
  • 37:08 - 37:12
    wallaahu Ghafoorur Raheem
    He is forgiving and merciful
  • 37:12 - 37:15
    given the fact that the individual
    fulfills the condition
  • 37:15 - 37:17
    that guarantees His forgiveness.
  • 37:17 - 37:20
    Listen to the simple translation to
    these verses.
  • 37:21 - 37:23
    Believers! [they are not your friends,
    so]
  • 37:23 - 37:26
    do not make those outside your own
    people [your] confidants.
  • 37:26 - 37:29
    They will spare no opportunity
    to harm you.
  • 37:29 - 37:31
    They desire hardships for you.
  • 37:31 - 37:34
    Their enmity is evident from what they
    utter with their mouths
  • 37:34 - 37:37
    and greater is what their
    breasts conceal.
  • 37:37 - 37:41
    We have made evident to you
    these signs if you are sensible enough.
  • 37:41 - 37:45
    It is you who want to befriend them while
    they do not want to be friends
  • 37:45 - 37:49
    with you even though you believe in
    all the Books of God.
  • 37:49 - 37:53
    And [it is their practice that]
    when they meet you they say:
  • 37:53 - 37:55
    “we already are believers,” and when
    alone,
  • 37:55 - 37:57
    they bite their finger-tips with rage -
  • 37:57 - 38:01
    Tell them: “Go perish in your rage!
    [God is aware of all your doings and]
  • 38:01 - 38:04
    God even has knowledge of
    the secrets of the hearts,”
  • 38:04 - 38:07
    When you are blessed with success,
  • 38:07 - 38:11
    they are aggrieved and when some
    calamity befalls you they rejoice.
  • 38:11 - 38:13
    [They are not your friends; ignore them]
  • 38:13 - 38:16
    and [remember] if you persevere
    and keep fearing God,
  • 38:16 - 38:19
    none of their schemes will ever harm you
  • 38:19 - 38:23
    because God fully knows what they
    are doing.
  • 38:23 - 38:26
    [Make them understand this reality,
    O Prophet!]
  • 38:26 - 38:28
    and [for this remind them of the
    incident]
  • 38:28 - 38:31
    when [on the day of Uhud] you
    left your house in the early hours
  • 38:31 - 38:34
    to position the Muslims in their
    battle-posts.
  • 38:34 - 38:37
    [At that time the Almighty was aware
    of your intentions
  • 38:37 - 38:40
    and was listening to what you were
    saying]
  • 38:40 - 38:41
    and God hears all and knows all.
  • 38:41 - 38:44
    At the time when two of your groups
    became timid,
  • 38:44 - 38:47
    even though God was there to help them
  • 38:47 - 38:50
    and it is only in God the believers
    should put their trust.
  • 38:50 - 38:54
    [Before this,] God had helped you at Badr
    when you were very weak.
  • 38:54 - 38:56
    [Even then you express ingratitude!]
  • 38:56 - 38:58
    so have fear of God that you may
    be grateful to Him.
  • 38:58 - 39:01
    Remember when you were saying to
    the believers:
  • 39:01 - 39:05
    “Is it not enough for you that your
    Lord should help you
  • 39:05 - 39:09
    with three thousand angels sent down
    [for this very purpose]?
  • 39:09 - 39:13
    Yes! If you have patience and the fear of
    God,
  • 39:13 - 39:16
    God will send to your aid five thousand
    angels marked specially,
  • 39:16 - 39:19
    if they suddenly attack you at this
    very instant.
  • 39:19 - 39:23
    And God undertook this only to give glad
    tidings to you
  • 39:23 - 39:26
    and that your hearts be assured
  • 39:26 - 39:31
    and victory comes only from God, the
    Mighty, the Wise.
  • 39:31 - 39:35
    [So that] He might sever one part of
    these disbelievers
  • 39:35 - 39:39
    or humiliate them to such an extent
    they return in disgrace –
  • 39:39 - 39:41
    You do not have any authority
  • 39:41 - 39:43
    [that the Almighty deals with them
    such that]
  • 39:43 - 39:45
    either He forgives them [if they repent]
  • 39:45 - 39:48
    or punishes them because they
    are wrong-doers.
  • 39:48 - 39:50
    [Only God has this authority] and to Him
    belongs whatever
  • 39:50 - 39:52
    is in the heavens and the earth.
  • 39:52 - 39:55
    He will forgive whoever He wants to and
    punish whoever
  • 39:55 - 39:57
    He wants to [according to His law].
  • 39:57 - 40:01
    And [in reality] God is forgiving and
    ever-merciful.
  • 40:01 - 40:02
    I say this saying of mine, and
  • 40:02 - 40:05
    I seek forgiveness from Allah for me
    and for you and for all Muslims.
Title:
AL BAYAN - Surah AL IMRAN - Part 17 - Verses 118 - 129 - Javed Ahmed Ghamidi
Description:

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Video Language:
Urdu
Duration:
40:05

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