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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,
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some rebel against Allah,
some people are reprieved.
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So, Allah said:
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persevere and keep fearing God, none
of their schemes will ever harm you
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innal laaha bimaa ya'maloona muheet
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God fully knows what they are doing
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God can see everything that they do.
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Wa iz ghadawta min ahlika tubawwi'ul
mu'mineena maqaa'ida lilqitaal;
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[Make them understand this reality,
O Prophet!],
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make the Muslims understand what God
is doing at the moment,
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His scheme, His station,
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the nature of the test intended for them,
the sort of purification required,
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and the stages they will have to pass
to gain exaltation,
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and the rule and regulation for
the punishment that is coming their way.
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[Make them understand this reality,
O Prophet!],
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and [for this remind them of the incident]
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So, when in order to make them
understand something,
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the Quran commonly after making
the truth of that matter manifest,
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instantiates it
with the help of past events
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For instance, if the Quran has
to state how it deals with
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the nations after the decension
of the prophets among them,
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it uses arguments from history
for such incidents.
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Look at what happened to Aad and
Samood.
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In this instance, an incident has
happened in the near past,
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and that incident has been given
as an example.
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I will explain it later on but try
to understand the organisation
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of the Quran, that is, the manner in
which it is arranged.
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Generally, at the point when Allah
lays out his Sunnah:
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after the descension of the prophets,
I deal with the disbelievers in
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such-and-such manner and I deal
with their followers in
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such-and-such manner and then Allah goes
on to elucidate an event from history.
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However, that practice is not required
here because in the case
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of the Prophet's apostleship, the
punishment that His community
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has faced has been taken in an entirely
different manner.
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Since, Muslims acquired a territory, and
established their government there
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and there was a huge population who
professed faith in the Prophet (pbuh).
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Then Allah said that they will not be
elevated only with the help of the angels.
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Rather, they would also have to play a
role in it.
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They have become a group now and
they are not that few that they
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cannot shoulder this responsibility.
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Later on, you will see that there is a law
based on which a community
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is asked to shoulder any responsibility,
mentioned in Surah Anfal
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and other Surahs. If you read it
chronologically, you will come across
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the final action that must be taken.
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Here, certain events have happened in
the meantime.
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For instance, the battle of Badr, and
other such events.
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And they have been used as an example.
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Here, the Quran has used an example
and stated:
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[Make them understand this reality,
O Prophet!]
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and [for this remind them of the
incident]
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Which incident?
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Wa iz ghadawta min ahlika tubawwi'ul
mu'mineena maqaa'ida lilqitaal;
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[on the day of Uhud] you left your house
in the early hours,
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to position the Muslims in their
battle-posts.
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The point when Prophet (pbuh), took
all precautions for the battle of Uhud
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When the people of Quraish attacked,
Prophet (pbuh) had already
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positioned the Muslims in their
battle-posts at the dawn.
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[At that time the Almighty was aware
of your intentions
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and was listening to what you
were saying]
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wallaahu samee'un 'aleem
and God hears all and knows all.
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This is how God warned and
started the introduction of the incident
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The warning included the incidents as
well as what was concealed in the hearts
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As Allah says: he is aleemun bi zaatis
sadoor
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This is how beautifully the Quran
explains, the context of incidents
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when they are in relation to Allah.
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You can notice in this Surah, how
the Quran details out what was hidden
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in the people's hearts while continuing to
bring forward the incident that happened.
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Their intentions are being revealed.
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The background of their debates, Infact
Allah in the middle of the surah states
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an incident which is in relation to a
thought that the Prophet (pbuh) had.
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And guided the Prophet (pbuh) that he
must it in a different perspective.
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In other words you can imagine as
if God has come down on earth,
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here you can see some beautiful
extraordinary instances of the same.
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Because some incidents are in discussion.
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Iz hammat taaa'ifataani minkum
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At the time when two of your groups
became timid,
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Remember the time
when two of your groups became timid,
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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
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there were two Muslim groups
who lost courage.
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In other words, they lost spirit when
they saw that they were under attack.
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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
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the Banū Salamah of the Khazraj tribe
and the Banū Hārithah of the Aws tribe.
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This is what the historians have told
us.
-
It is not the concern of the Quran to
narrate history,
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so the Quran mentioned it in brief.
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We should try to understand
the background of the incident
-
mentioned in this verse,
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Both these groups showed some cowardice
because of games played by the Hypocrites,
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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
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and then they came across a river.
They were asked to take water from it
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only up to what can be held in one's hand.
Talut wanted to see if his people
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had the spirit of obedience or not.
Just as you would have seen that
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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:
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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.