Continuation of the interpretation of the verse: ((There was a sign for you in two armies that met: one fighting in the cause of Allah and the other disbelieving...)).

Now, and Allah the Exalted did not say: "fighting in the cause of such-and-such." This is an instance of sufficing with one description over the other. For the first group, He said: and did not say: "a believing group fighting in the cause of Allah." And for the second, He said: and did not say: "fighting in the cause of the taghut." So He omitted from the first what corresponds to what was mentioned in the second. What was omitted from the first? "Believing," which corresponds to "disbelieving." And He omitted from the second the opposite of what was mentioned in the first, so He omitted "in the cause of the taghut," while "in the cause of Allah" was mentioned in the first. This is considering one description over the other, and it is a form of rhetorical concision. He said: meaning fighting in the cause of the taghut. And in the Saba'ic reading: Here we see who the observers are: are they the fighters in the cause of Allah? Or the disbelievers? In reality, the pronoun is suitable for both, yes? But it is clear that it refers to the disbelievers. Do you see? The fighters, the group fighting in the cause of Allah, are like the disbelievers, but it is only a vision, not reality. Now, If they are believers, they see the disbelievers as being like them; they see the disbelievers as being like them. So it is clear that the smaller group is the believers. If the disbelievers see them as being like them with the naked eye, there is a problem, because if the disbelievers see the believers as being like them with the naked eye, who would have the upper hand? The larger group or the smaller? The upper hand would go to the larger group. But they said that their seeing them as being like them is from the category of Allah showing them so, even if in reality they are less than that. In any case, the most likely view is that the observers are the believing group, and who are the ones being seen as equal? The disbelieving group. That is, the believing group sees the disbelieving group as being equal to them, and it is established that these disbelievers reach twice their number. If the believers are one hundred, how many are the disbelievers? Two hundred. So if we say that this verse is about the actual event, which was the Day of Badr, we have a major problem with the statement: Why? Because the number of believers at Badr was three hundred and a few men, and the number of disbelievers was between nine hundred and one thousand. Do nine hundred and one thousand equal twice three hundred and a few men? Yes, approximately three times, three times or more. So some scholars held that they see them as being equal to them, even if in reality they are more, yes? And some scholars held that the meaning of "equal" here is "more," and they interpreted the statement: as meaning they see them as being more than them. And this is if we say that the verse is about the actual event, which was the Battle of Badr. But if we say that it is an example, is there a problem or not? There is no problem if we say that it is from the category of giving an example, and that if the believers are half the number of the disbelievers, they will overcome them. And this corresponds to the statement of Allah the Exalted: So here the group overcomes its double, is that not so? The group overcomes its double; one hundred overcomes two hundred, and one thousand overcomes two thousand. Now, Allah said: This is a confirming verbal noun for the statement: or if we consider the vision to be visual. And if we consider it to be knowledge, meaning they know them to be equal to them with the naked eye, it is also from the category of semantic confirmation, meaning they know them with certain knowledge as they see them with their eyes. confirms, strengthens. And the "ba" here is the "ba" of means, meaning He strengthens by His support of whom He wills. And I said that the "ba" is for means, as it is said: "I slaughtered with the knife" and "I struck with the stick." So support is the means of strengthening; thus He, the Exalted, strengthens whom He wills by His support. Now, from among those whom wisdom dictates be supported, or from among those whom wisdom dictates be strengthened. And it is necessary that we qualify every verse that comes with the word "will" or is suspended by "will" by linking it to wisdom, due to the statement of Allah the Exalted: . The reference is to the aforementioned mention of this matter, meaning that in what was mentioned there is a lesson, meaning a consideration. And "consideration" and "passing" from one thing to another are derived from "passing" from one thing to another, meaning as if a person passes with his mind from what was mentioned to what is understood. So here the story was mentioned to us, and we take the lesson from it by what? That a small group overcomes a large group. So it confirms the statement of Allah the Exalted: If the disbelievers boast of their numbers, we say to them: your numbers will not benefit you in any way. So this is a group fighting in the cause of Allah and another disbelieving, and yet the upper hand went to whom? To the one fighting in the cause of Allah. "Al-Abصار" is the plural of "basar," just as "asbab" is the plural of "sabab." But what is meant by "al-abصار" here? Is it the sight of physical vision, or the sight of the intellect, or does it include both? It includes both, as long as they see them with the naked eye, it contains a lesson for those of insight, those who saw with their eyes. And it is also a lesson for those of insight by their intellects, by their intellects, even if they did not see it with the naked eye, because if they heard about it, they considered it, and so there was a lesson for them in it. Then Allah the Exalted said. Shall we take questions? Yes.