Explanation of the author's statement: "And they believe that Allah said to the people of Badr, who were three hundred and a few more: (Do whatever you will, for I have forgiven you)"
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The Shaykh : He said: "And they believe that Allah said to the people of Badr, who were three hundred and a few more: Sunan Abi Dawud 2650Sahih (Al-Albani)".
These people of Badr are also among the highest ranks of the Companions.
Badr is a well-known and famous battle that took place in Ramadan in the second year of the Hijrah, and Allah, Glorified and Exalted is He, named its day the Day of Criterion.
The reason for it was that the Prophet (peace and blessings be upon him) heard that Abu Sufyan had brought camels from Syria to Makkah, so he volunteered or encouraged his companions for the sake of this caravan only. Three hundred and a few men volunteered from among them, with seventy camels and horses, and they set out from al-Madinah not intending to fight. But Allah, Mighty and Majestic, by His wisdom, brought them together, bringing them face to face with their enemy.
When Abu Sufyan heard this and that the Messenger (peace and blessings be upon him) had set out to intercept the caravan, he took the coastal route, taking the path along the shore, and sent a cry to the people of Makkah asking for their aid, urging them to defend their caravan. The people of Makkah volunteered for this and set out with their nobles, their great ones, and their leaders, coming out in the manner Allah described:[Al-Anfal 8:47]. This was their departure, refuge with Allah. During this, news reached them that Abu Sufyan had escaped with the caravan. They consulted among themselves, thinking perhaps we should return. But Abu Jahl said: "By Allah, we will not return until we reach Badr and stay there, slaughtering camels, drinking wine, with singing women performing for us, and the Arabs hearing of us, so that they will always fear us". He said this, and what does this statement indicate, people? It indicates arrogance and self-pride. But praise be to Allah, the matter was the opposite of what he said; the matter was contrary to what he said. The Arabs heard of their terrible defeat and they became despised in the hearts of the Arabs.
They arrived at Badr, and the two groups met. And Allah, the Exalted, revealed to the angels:[Al-Anfal 8:12] The address "strike" is either to the angels or to the Prophet (peace and blessings be upon him) and his companions [Al-Anfal 8:12-14]. The meeting took place between the two groups. And, praise be to Allah, the defeat was upon the polytheists. And the clear victory was for the believers; they won, and they took seventy men captive, and they killed seventy men, among them twenty-four of their great ones and leaders. They were dragged and thrown into a pit of the pits of Badr, a foul and ugly pit. They were the pride, the great ones, and the nobles of the people. Then Allah is the Greatest! Sahih al-Bukhari 3976 How did a people who became corpses speak? . Why did the Messenger (peace and blessings be upon him) stand over them in this state? He stood to rebuke, to reprimand, and to make them regret. And they had found what Allah had promised to be true. What did they find? [Al-Anfal 8:14]. They found the Fire, refuge with Allah, from the moment they died, and they knew that the Messenger was truthful, or not? Yes, they knew that the Messenger was truthful, but [Saba 34:52]. These people, three hundred and a few men, the people of Badr, through whose hands Allah granted this clear victory, this Criterion by which the Arabs feared the Messenger of Allah (peace and blessings be upon him) and his companions. They had a great status after this victory, to the extent that hypocrisy began after the Battle of Badr. The people who were disbelievers began to hide their disbelief. They had from the All-Forgiving, the Appreciative, Mighty and Majestic, this great gift. He said there is nothing after this good deed Sunan Abi Dawud 2650Sahih (Al-Albani). So whatever sins you commit are forgiven, for what? Because of this great, large good deed that Allah, the Exalted, placed in your hands.
And in this hadith is evidence that whatever major sins they commit, however great, are forgiven for them.
And in it is glad tidings that they cannot die upon disbelief, because they are forgiven. And this necessitates one of two things:
Either they cannot disbelieve after that or apostatize and turn back on their heels.
Or, if it happens that one of them disbelieves, he will be guided to repentance and return to Islam.
And whichever it is, it contains great glad tidings for themSunan Abi Dawud 2650Sahih (Al-Albani) Yes.
The student: Shaykh.
The Shaykh : Yes.
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : Yes. The conquest is the conquest of... it is the Treaty of Hudaybiyyah, without doubt. And Allah, the Exalted, named it a conquest, because Allah opened through it what was closed; previously, the disbeliever and disbelievers did not come to the Muslims, nor did the Muslims go to the disbelievers. And after this treaty, people felt safe with one another. The matter opened up between them, and each one of them came to the other, and many of the servants of Allah entered into this conquest. And it also became a precursor to the conquest, because without this treaty, the conquest would not have happened. For this treaty led to the treachery of Quraysh. And through the treachery of Quraysh, the Messenger (peace and blessings be upon him) was able to wage war against them in Makkah. Yes.
The student: Shaykh.
The Shaykh : Yes?
The student: Why is it not said.... The hadith
The Shaykh : Yes.
The student: Is it specific to those before the conquest?
The Shaykh : Yes.
The student: ... .
The Shaykh : Yes
The student: Specific to some of the Companions.
The Shaykh : Yes
The student: ... the rest of the Companions.
The Shaykh : Yes, but according to what they say, the lesson is in the generality of the wording, and they are my companions. Otherwise, your statement is sound. That we say the intended meaning is the intended meaning is the intended meaning is the previous ones of the Companions, unlike the later ones. But they say that the virtue of the Companions (may Allah be pleased with them) over others is like the virtue of those who were before the conquest over those after them. Yes?
The student: Hurting the Companions does not happen by action.
The Shaykh : What?
The student: Hurting the Companions does not happen by action, it happens by tongue or by heart, some of the sects...
The Shaykh : It is, in any case.
Do what you wish, I have forgiven you.
اعملوا ما شئتم فقد غفرت لكمThese people of Badr are also among the highest ranks of the Companions.
Badr is a well-known and famous battle that took place in Ramadan in the second year of the Hijrah, and Allah, Glorified and Exalted is He, named its day the Day of Criterion.
The reason for it was that the Prophet (peace and blessings be upon him) heard that Abu Sufyan had brought camels from Syria to Makkah, so he volunteered or encouraged his companions for the sake of this caravan only. Three hundred and a few men volunteered from among them, with seventy camels and horses, and they set out from al-Madinah not intending to fight. But Allah, Mighty and Majestic, by His wisdom, brought them together, bringing them face to face with their enemy.
When Abu Sufyan heard this and that the Messenger (peace and blessings be upon him) had set out to intercept the caravan, he took the coastal route, taking the path along the shore, and sent a cry to the people of Makkah asking for their aid, urging them to defend their caravan. The people of Makkah volunteered for this and set out with their nobles, their great ones, and their leaders, coming out in the manner Allah described:
insolently and to be seen by people and avert [them] from the way of Allah
بطرا ورئاء الناس ويصدون عن سبيل اللهThey arrived at Badr, and the two groups met. And Allah, the Exalted, revealed to the angels:
I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip."
أني معكم فثبتوا الذين آمنوا سنلقي في قلوب الذين كفروا الرعب فاضربوا فوق الأعناق واضربوا منهم كل بنانso strike [them] upon the necks and strike from them every fingertip." (13) That is because they opposed Allah and His Messenger. And whoever opposes Allah and His Messenger - indeed, Allah is severe in penalty. (14) "That [is yours], so taste it." And indeed for the disbelievers is the punishment of the Fire.
اضربوا فوق الأعناق واضربوا منهم كل بنان * ذلك بأنهم شاقوا الله ورسوله ومن يشاقق الله ورسوله فإن الله شديد العقاب* ذلكم فذوقوه وأن للكافرين عذاب النارIndeed, the Prophet (peace and blessings be upon him), three days after the end of the war, rode his she-camel and stood over them, calling them by their names and their fathers' names: O so-and-so, son of so-and-so! O so-and-so, son of so-and-so! Did you find what your Lord promised you, what your Lord promised you, to be true? For I have found what my Lord promised me to be true
إن النبي صلى الله عليه وسلم بعد انتهاء الحرب بثلاثة أيام ركب ناقته، ووقف عليهم يدعوهم بأسمائهم وأسماء آبائهم : يا فلان ابن فلان! يا فلان ابن فلان هل وجدتم ما وعد ربكم ماوعد ربكم حقاً فإني وجدت ما وعدني ربي حقاYou are speaking to bodies that have no souls!
فقالوا : يا رسول الله! ما تكلم من قوم جيفواHe said: You are not more hearing to what I say than they are, nor are you more hearing to what I say than they are, but they do not respond.
فقال : ما أنتم بأسمع لما أقول منكم منهم، ما أنتم بأسمع لما أقول منهم ولكن لا يجيبون"That [is yours], so taste it." And indeed for the disbelievers is the punishment of the Fire.
ذلكم فذوقوه وأن للكافرين عذاب النارhow for them will be the taking [of faith] from a place far away?
أنى لهم التناوش من مكان بعيدAllah looked upon them and said: Do whatever you wish.
اطلع الله عليهم اليهم، وقال :اعملوا ما شئتمDo what you wish, I have forgiven you.
اعملوا ما شئتم فقد غفرت لكمAnd in this hadith is evidence that whatever major sins they commit, however great, are forgiven for them.
And in it is glad tidings that they cannot die upon disbelief, because they are forgiven. And this necessitates one of two things:
Either they cannot disbelieve after that or apostatize and turn back on their heels.
Or, if it happens that one of them disbelieves, he will be guided to repentance and return to Islam.
And whichever it is, it contains great glad tidings for them
Do what you wish, I have forgiven you.
اعملوا ما شئتم فقد غفرت لكمThe student: Shaykh.
The Shaykh : Yes.
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : Yes. The conquest is the conquest of... it is the Treaty of Hudaybiyyah, without doubt. And Allah, the Exalted, named it a conquest, because Allah opened through it what was closed; previously, the disbeliever and disbelievers did not come to the Muslims, nor did the Muslims go to the disbelievers. And after this treaty, people felt safe with one another. The matter opened up between them, and each one of them came to the other, and many of the servants of Allah entered into this conquest. And it also became a precursor to the conquest, because without this treaty, the conquest would not have happened. For this treaty led to the treachery of Quraysh. And through the treachery of Quraysh, the Messenger (peace and blessings be upon him) was able to wage war against them in Makkah. Yes.
The student: Shaykh.
The Shaykh : Yes?
The student: Why is it not said...
If one of you spent the equivalent of Mount Uhud in gold.
لو أنفق أحدكم ملء أحد ذهباThe Shaykh : Yes.
The student: Is it specific to those before the conquest?
The Shaykh : Yes.
The student: ... .
The Shaykh : Yes
The student: Specific to some of the Companions.
The Shaykh : Yes
The student: ... the rest of the Companions.
The Shaykh : Yes, but according to what they say, the lesson is in the generality of the wording, and they are my companions. Otherwise, your statement is sound. That we say the intended meaning is the intended meaning is the intended meaning is the previous ones of the Companions, unlike the later ones. But they say that the virtue of the Companions (may Allah be pleased with them) over others is like the virtue of those who were before the conquest over those after them. Yes?
The student: Hurting the Companions does not happen by action.
The Shaykh : What?
The student: Hurting the Companions does not happen by action, it happens by tongue or by heart, some of the sects...
The Shaykh : It is, in any case.