Discussion regarding the verse: (( Say to those who disbelieve: You will be defeated and gathered into Hell, and wretched is the resting place. * There has certainly been for you a sign in two armies that met: one army fighting in the cause of Allah and the other disbelieving... ))
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Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return.
زين للناس حب الشهوات من النساء والبنين والقناطير المقنطرة من الذهب والفضة والخيل المسومة والأنعام والحرث ذلك متاع الحياة الدنيا والله عنده حسن المآبSay to those who disbelieve, "You will be overcome and gathered together to Hell, and wretched is the resting place."
قل للذين كفروا ستغلبون وتحشرون إلى جهنم وبئس المهادThe Shaykh : What does it signify when some rulings or reports are prefixed with "Say"? That is, when Allah specifically commands His Prophet to convey this matter, what does that indicate?
The student: It indicates its importance.
The Shaykh : Its importance, and that he was commanded to convey it as a specific command, even though the Messenger (peace and blessings be upon him) was commanded to convey the entire Qur'an. However, this indicates that it is given special attention, such as:
[O Muhammad], tell My servants who have believed to establish prayer
قل لعبادي الذين آمنوا يقيموا الصلاةTell the believing men to reduce [some] of their vision
قل للمؤمنين يغضوا من أبصارهمThe Shaykh : His saying:
You will be defeated.
ستغلبونThe student:
They will be defeated.
فسيغلبونThe Shaykh : Fine.
The Shaykh : His saying:
Gathered into Hell.
تحشرون إلى جهنمThe student: Reconciliation
The Shaykh : Fine.
The Shaykh : His saying:
Already there has been for you a sign in the two armies
قد كان لكم آية في فئتينThe student: That they will be defeated.
The Shaykh : That they will be defeated, that the disbeliever is defeated.
The Shaykh : What is meant by the two armies in His saying:
two groups
فئتينThe student: Badr.
The Shaykh : It is a reference to the Battle of Badr, and this is the position of the majority. Good.
The Shaykh : And what did some of the scholars say?
The student: For example.
The Shaykh : For example, meaning the verse includes the people of Badr and others.
The Shaykh : If we say that they are the people of Badr, and it is a reference to the people of Badr, how do we reconcile the reality with His saying:
They saw them [to be] twice their [own] number by [their] eyesight
تروهم مثليهم رأي العينThe student: Twice their number, meaning seeing the multitude.
The Shaykh : Absolute increase, and that does not indicate duality, such as:
Then return [your] vision twice again
ثم ارجع البصر كرتينThe Shaykh : O 'Umar, is there another opinion?
The student: Twice their number means that even if they were more than them, they saw them as twice their number.
The Shaykh :
they see them as their equal
يرونهم مثليهمThe Shaykh : And what supports this? What supports it? From the Qur'an:
And [remember] when He showed them to you, when you met, as few in your eyes, and He made you [appear] as few in their eyes so that Allah might accomplish a matter already destined
وإذ يريكموهم إذ التقيتم في أعينكم قليلا ويقللكم في أعينهم ليقضي الله أمرا كان مفعولاThe Shaykh : And why did He specify two, when in the verse of al-Anfal He said "few" only?
The student: The believer must stand firm against two.
The Shaykh : He showed them as twice their number because the believer must stand firm against two. The believers must stand firm against twice their number, so He showed them as twice their number. These are two opinions. I came across a third opinion today: that the meaning of "twice" is double. Accordingly, it matches reality, because the double of a thing is its quantity multiplied by two. So if it is double, its quantity becomes three times. The polytheists were between nine hundred and one thousand, and the Muslims were three hundred and a few men.
The Shaykh : His saying:
They saw them [to be] twice their [own] number by [their] eyesight
يرونهم مثليهم رأي العينthey see them as their equal
يرونهم مثليهمThe student: The believers.
The Shaykh : And the object?
they see them
يرونهمThe student: It refers back to the disbelievers.
The Shaykh : Meaning the believers see the disbelievers.
The Shaykh : The pronoun in
as their equal
مثليهمThe student: I was not present.
The Shaykh : Good, it refers to the believers. Meaning the believers see the disbelievers as twice their number. Twice whose number?
The student: Twice the believers.
The Shaykh : Twice the believers.
The Shaykh : Is there a reading of "guidance of Allah" in it? In
you see them
يرونهمThe student:
you see them
ترونهمThe Shaykh : Good, and on this basis, the address in His saying:
you see them
ترونهمAlready there has been for you
قد كان لكمIn His saying:
one fighting in the cause of Allah and another of disbelievers
فئة تقاتل في سبيل الله وأخرى كافرةThe student:
one fighting in the cause of Allah and another of disbelievers
فئة تقاتل في سبيل الله وأخرى كافرةThe Shaykh : What is the purpose of it?
The student: The counterpart.
The Shaykh : What is the counterpart? What is the implied meaning?
The student: One army of believers and another of disbelievers.
The Shaykh : Ahmad? The implied meaning is: One army of believers fighting in the cause of Allah and another of disbelievers fighting in the cause of the taghut (tyranny).
The Shaykh : Regarding the disbelievers, He mentioned "disbelieving" and said:
and another disbelieving
وأخرى كافرةThe student: His saying, Exalted is He:
those who believed...
الذين آمنوا ...The Shaykh : His saying, Exalted is He:
But Allah supports with His victory whom He wills
والله يؤيد بنصره من يشاءwhom He wills
من يشاءThe student: Restricted.
The Shaykh : Restricted? By what?
The student: By wisdom.
The Shaykh : By wisdom. Every text that is conditioned by the will is restricted by wisdom. What is your evidence?
And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.
وما تشاءون إلا أن يشاء الله إن الله كان عليما حكيماThe Shaykh : And His saying:
a lesson for those of vision.
لعبرة لأولي الأبصارThe student: The admonition.
The Shaykh : And its original meaning in the language is to cross from one thing to another. From this, among people, "ibrahah" (crossing) means crossing water from one side to another. So a person crosses from this state to this state.
The Shaykh : And who is the one who takes the lesson?
The student: Those with insight.
The Shaykh : Insight by the eye or insight by the heart?
The student: Insight of the heart.
The Shaykh : The heart. What is your evidence?