Explanation of the author's statement and his saying: (How many a small group overcame a large group by the permission of Allah, and Allah is with the patient)
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The Shaykh : He said: [Al-Baqarah 2:249] Is this a statement of multiplication or a question?
The student: It is a statement of information.
The Shaykh : A statement of information means it signifies multiplication, meaning many small groups overcame a large group on several occasions, but not by their power or strength, rather
The student: By the permission of Allah.
The Shaykh : By the permission of Allah, meaning by His decree. Among those are the companions of Talut, or not? They overcame their enemy, and they were many. And among those are the companions of Badr, who overcame Quraysh, and they were many. The companions of Badr went out for battle, O Muhammad Nur, here
The student: With you, O Shaykh.
The Shaykh : Yes.
The student : With you
The Shaykh : Yes.
The student : With you
The Shaykh : With me, Zayn. The companions of Badr went out not for battle; they went out to intercept the caravan of Abu Sufyan. And when Abu Sufyan learned of them, he sent a cryer to the people of Mecca saying, "Save your caravan! Muhammad and his companions have come out to us to take the caravan, and the caravan contains much of the livelihood of Quraysh." So Quraysh came out with their nobles, their notables, their pride, and their arrogance,[Al-Anfal 8:47] displaying, and may Allah protect us, strength, boasting, and might, until Abu Jahl said, "By Allah, we will not return until we reach Badr, where we will stay for three days, slaughter camels, serve wine, and have the singing girls play for us, so that the Arabs will hear of us and continue to fear us forever." And praise be to Allah, they sang over him, but over what? Over his death. Yes, they sang over his death, him and those with him, and praise be to Allah. These people were between nine hundred and one thousand, between nine hundred and one thousand. Every day they would slaughter nine to ten camels, nine to ten. And the Prophet (peace and blessings be upon him) and his companions were three hundred and fourteen men with seventy camels and only two horses, which they took turns riding. And yet they killed the great nobles of Quraysh, and may Allah protect us, until they became corpses and swelled from the sun, and they were dragged into a pit of the pits of Badr, yes, a foul one. And the Prophet (peace and blessings be upon him) stood over them, calling them by their names and the names of their fathers: "O so-and-so, son of so-and-so! O so-and-so, son of so-and-so! O so-and-so, son of so-and-so!" Allah is the Greatest. They hear the rebuke of the Messenger (peace and blessings be upon him) for them, and that he found what his Lord promised to be true, what his Lord promised to be true, and you found what your Lord promised to be true. How many a small group overcame a large group by the permission of Allah, a small group overcame a large group by the permission of Allah. Why? Because the small group was patient
The student: With the patient.
The Shaykh : They were patient in what? They were patient in all types of patience: in obedience to Allah, in refraining from disobedience to Allah, and in enduring what befell them of hardship, fatigue, and difficulty in bearing the burdens of jihad. [Al-Baqarah 2:249] The verses of Allah's presence have ended, and the author (may Allah have mercy on him) will have a complete chapter on establishing it. But what are the fruits we benefit from believing that Allah is with us? They are:
First, the belief in the encompassing knowledge of Allah (Mighty and Majestic) of everything, and that with His exaltation, He is with His creation, and nothing of their conditions is hidden from Him ever.
Second: That if we know that and believe in it, O Muhammad Nur, we believe in it, then what does that obligate for us?
The student: Perfect awareness of being watched by Allah.
The Shaykh : Performing His obedience, perfect awareness of His watching by performing His obedience and leaving
The student: His disobedience.
The Shaykh : His disobedience, such that He does not find us where He commanded us, and does not find us where He forbade us. And this is a great fruit for one who believes in this presence. Now, I have one question remaining, which is His saying, the Exalted:[An-Nisa 4:108] Is this a special presence or a general one?
The student: general
The student: Special.
The Shaykh : General, special. One remains who says neither general nor special.
The student: General, O Shaykh.
The student: Special.
The Shaykh : Look,[An-Nisa 4:108]
The student: general
The Shaykh : Are these who stayed the night all people?
The student: Special by description.
The Shaykh : Yes, special.
The student: By description.
The Shaykh : Now, is it special by specific identity or by description?
The student: By description.
The Shaykh : You see, the matter occurred with specific people.
The student: By person.
The Shaykh : So it is specific by person. Now, does it necessitate victory and support?
The student: No.
The Shaykh : No, rather it necessitates threat and warning. And by this we know that the special presence may not be special in victory and support, but what is intended by it may be what? Threat. Its counterpart is the counterpart of hearing[Az-Zukhruf 43:80] What is intended by this? Threat. [Taha 20:46]
The student: Victory and support.
The Shaykh : this
The student: Victory and support.
The Shaykh : Victory and support. Yes, and Allah knows best.
The questioner : ...
The Shaykh : Yes.
The questioner : Allah, Glorified and Exalted is He, is the second. If they are three, He is the fourth. If they are two, He is the third.
The Shaykh : Yes
The questioner : What is the difference?
The Shaykh : Yes.
The questioner : There is nothing, meaning ... I said ...
The Shaykh : The genus, if it becomes from the genus, it is affirmation by the number appropriate to the genus, meaning it is not that three of us are present except that He is the third of them, if He were among them, here.
The student: Meaning, for example ...
The Shaykh : For example, now I say to you, "I came," "We came," "We visited so-and-so," three of us visited so-and-so, and we were three, so the third of us is so-and-so, correct? We do not say the fourth of us is so-and-so, that is not appropriate.
We have previously spoken about the presence and that it is among the attributes of Allah (Mighty and Majestic) which He affirmed for Himself, and that it is carried out in its reality like the other attributes, but it is protected from false suspicions, such as it being thought that the meaning of His being with us is that He is mixed with us on earth. For this is not required by the language, as will come in the words of the author (may Allah have mercy on him), and it is not befitting for Allah (Mighty and Majestic). And we have previously combined this true presence with what? And with the exaltation of Allah (the Exalted) by His essence. And we said that our position regarding such matters is that we believe and do not say how, because "how" is only asked about when two things are similar and alike. But the attributes of Allah (Mighty and Majestic) do not resemble the attributes of the created beings, so it is never permissible for us to say "how," neither in this issue nor in any other. Yes.
How many a small company has overcome a large company by permission of Allah. And Allah is with the patient."
كم من فئة قليلة غلبت فئة كثيرة بإذن الله والله مع الصابرينhow much
كمThe student: It is a statement of information.
The Shaykh : A statement of information means it signifies multiplication, meaning many small groups overcame a large group on several occasions, but not by their power or strength, rather
The student: By the permission of Allah.
The Shaykh : By the permission of Allah, meaning by His decree. Among those are the companions of Talut, or not? They overcame their enemy, and they were many. And among those are the companions of Badr, who overcame Quraysh, and they were many. The companions of Badr went out for battle, O Muhammad Nur, here
The student: With you, O Shaykh.
The Shaykh : Yes.
The student : With you
The Shaykh : Yes.
The student : With you
The Shaykh : With me, Zayn. The companions of Badr went out not for battle; they went out to intercept the caravan of Abu Sufyan. And when Abu Sufyan learned of them, he sent a cryer to the people of Mecca saying, "Save your caravan! Muhammad and his companions have come out to us to take the caravan, and the caravan contains much of the livelihood of Quraysh." So Quraysh came out with their nobles, their notables, their pride, and their arrogance,
came forth from their homes insolently and to be seen by people
خرجوا من ديارهم بطراً ورئاء الناسDid you not find what your Lord promised to be true? Indeed, I have found what my Lord promised me to be true. -O Allah, send prayers and blessings upon him- Yes, they said, "O Messenger of Allah, how do you speak to them while they are corpses?" He said, "You are not more hearing of what I say than they are."
هل وجدتم ما وعد ربكم حقا، فإني قد وجدت ما وعدني ربي حقاً -اللهم صلي وسلم عليه - نعم قالوا يا رسول الله كيف تكلمهم وهم جيف؟ قال: ما أنتم بأسمع بما أقول منهمAnd by Allah
واللهThe student: With the patient.
The Shaykh :
With the patient
مع الصابرينAnd Allah is with the patient."
والله مع الصابرينFirst, the belief in the encompassing knowledge of Allah (Mighty and Majestic) of everything, and that with His exaltation, He is with His creation, and nothing of their conditions is hidden from Him ever.
Second: That if we know that and believe in it, O Muhammad Nur, we believe in it, then what does that obligate for us?
The student: Perfect awareness of being watched by Allah.
The Shaykh : Performing His obedience, perfect awareness of His watching by performing His obedience and leaving
The student: His disobedience.
The Shaykh : His disobedience, such that He does not find us where He commanded us, and does not find us where He forbade us. And this is a great fruit for one who believes in this presence. Now, I have one question remaining, which is His saying, the Exalted:
They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech
يستخفون من الناس ولا يستخفون من الله وهو معهم إذ يبيتون ما لا يرضى من القولThe student: general
The student: Special.
The Shaykh : General, special. One remains who says neither general nor special.
The student: General, O Shaykh.
The student: Special.
The Shaykh : Look,
They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech
يستخفون من الناس ولا يستخفون من الله وهو معهم إذ يبيتون ما لا يرضى من القولThe student: general
The Shaykh : Are these who stayed the night all people?
The student: Special by description.
The Shaykh : Yes, special.
The student: By description.
The Shaykh : Now, is it special by specific identity or by description?
The student: By description.
The Shaykh : You see, the matter occurred with specific people.
The student: By person.
The Shaykh : So it is specific by person. Now, does it necessitate victory and support?
The student: No.
The Shaykh : No, rather it necessitates threat and warning. And by this we know that the special presence may not be special in victory and support, but what is intended by it may be what? Threat. Its counterpart is the counterpart of hearing
Or do they think that We hear not their secrets and their private conversations? Yes
أم يحسبون أنا لا نسمع سرهم ونجواهم بلىIndeed, I am with you both; I hear and I see.
إنني معكما أسمع وأرىThe student: Victory and support.
The Shaykh : this
The student: Victory and support.
The Shaykh : Victory and support. Yes, and Allah knows best.
The questioner : ...
The Shaykh : Yes.
The questioner : Allah, Glorified and Exalted is He, is the second. If they are three, He is the fourth. If they are two, He is the third.
The Shaykh : Yes
The questioner : What is the difference?
The Shaykh : Yes.
The questioner : There is nothing, meaning ... I said ...
The Shaykh : The genus, if it becomes from the genus, it is affirmation by the number appropriate to the genus, meaning it is not that three of us are present except that He is the third of them, if He were among them, here.
The student: Meaning, for example ...
The Shaykh : For example, now I say to you, "I came," "We came," "We visited so-and-so," three of us visited so-and-so, and we were three, so the third of us is so-and-so, correct? We do not say the fourth of us is so-and-so, that is not appropriate.
We have previously spoken about the presence and that it is among the attributes of Allah (Mighty and Majestic) which He affirmed for Himself, and that it is carried out in its reality like the other attributes, but it is protected from false suspicions, such as it being thought that the meaning of His being with us is that He is mixed with us on earth. For this is not required by the language, as will come in the words of the author (may Allah have mercy on him), and it is not befitting for Allah (Mighty and Majestic). And we have previously combined this true presence with what? And with the exaltation of Allah (the Exalted) by His essence. And we said that our position regarding such matters is that we believe and do not say how, because "how" is only asked about when two things are similar and alike. But the attributes of Allah (Mighty and Majestic) do not resemble the attributes of the created beings, so it is never permissible for us to say "how," neither in this issue nor in any other. Yes.