Ahsan Hanif – Quran Tafseer – Page 178 – The Battle Of Badr

AI: Summary ©
The Surah Al-Anfal is a learning experience for the next generation, as the Prophet salallahu wa sallam gives guidance and guidance during difficult situations. The importance of Islam's principles and lessons is discussed, including the belief that individuals can overcome enemies and become stronger, the use of hesitation in fear and hesitation when faced with large groups of troops, and the use of hesitation to avoid punishment and fear of punishment. The speaker emphasizes the need for everyone to be true to oneself and not be victimized by others, and provides examples of hesitation in times of fear and hesitation when faced with large groups of troops.
AI: Summary ©
I seek refuge with Allah from Satan the
accursed.
In the name of Allah, the Most Gracious,
the Most Merciful.
Welcome to another episode of our Tafseer, page
by page, insha'Allah ta'ala.
Today we are covering page 178, which is
the second page of Surah Al-Anfal, towards
the very end of the ninth juz' of
the Qur'an.
In the previous episode we began with the
Tafseer of this chapter, the eighth chapter of
the Qur'an, Surah Al-Anfal, and we
said that Al-Anfal refers to the spoils
of war.
Because this was, or this Surah will speak
about, and as we began with in the
last episode, it speaks about the Battle of
Badr and the many lessons and principles that
we can take from them.
And the Battle of Badr being the first
major battle in Islam was the first time
that the Muslims then gained spoils of war.
And because of that the Surah is named
after this particular issue.
The Surah begins by giving to us a
number of important principles that a Muslim needs
in order for them to be able to
overcome the major challenges of life.
In the circumstance or in this particular incident,
the Muslims, the companions of the Prophet ﷺ,
for them that major incident would be the
Battle of Badr.
But for other people it may be different
things, but the principles in the Qur'an
are always the same.
And that is that you have obedience of
Allah, obedience of the Prophet of Allah ﷺ.
You are people who inwardly connect with the
religion of Allah by making dhikr of Allah
subhanahu wa ta'ala, by contemplating over the
verses of the Qur'an, by trusting and
relying upon Allah.
And then you also manifest that Iman in
physical actions by fulfilling the obligations of Islam,
performing the Salah, giving the Zakah, and the
other different things that Allah has made incumbent
upon us.
And by doing so Allah subhanahu wa ta
'ala will open up for you the path
of success.
He will allow you to overcome the challenges
and difficulties of life, whatever they may be,
and whichever form and shape they may take.
And often those challenges or a number of
times those challenges can even be unexpected, as
is being mentioned here in this Surah.
Allah subhanahu wa ta'ala then goes on
to speak about the Battle of Badr.
And as the Qur'an always does, it's
not a full telling of what took place
in the Battle of Badr.
It's not a description of the chronological order
of events that led up to and then
what took place during the battle and after.
But rather the Qur'an picks snippets of
what took place in the battle.
The full story you find in the books
of Sira, you find in the life of
the Prophet sallallahu alaihi wasallam and his descriptions
in the books that speak about the battles
that he fought in sallallahu alaihi wasallam.
The Qur'an isn't a history book in
that sense.
But what the Qur'an does is that
it gives to us different things that took
place so that we can extract from them
lessons and principles.
From those lessons and principles is how Allah
subhanahu wa ta'ala sometimes determines things that
me and you may not necessarily choose for
ourselves.
But Allah azawajal determines or decrees those things
for us because there is a greater benefit
in doing so.
Like in this example of the Battle of
Badr, the Prophet sallallahu alaihi wasallam and his
companions went out to intercept a caravan of
Quraish being led by Abu Sufyan on its
way back to the city of Mecca.
That was the intention, that was the goal,
that was the objective.
But Allah subhanahu wa ta'ala decreed that
actually what would took place is nothing to
do with the caravan.
The caravan would be saved, the caravan would
safely make its way back to the city
of Mecca.
But what would happen instead was that there
would be this major battle that would determine
between the forces of Islam and the forces
that were against Islam or the enemies of
Islam.
And Allah azawajal as he mentioned in those
verses that we covered in the last episode,
لِيُحِقَّ الْحَقَّ وَيُبْتِلَ الْبَاطِلِ So that Allah azawajal
could establish the truth and show the falsehood
of those people.
And so Allah azawajal caused this battle to
take place even though the Muslims or many
of the companions disliked that out of the
two options.
The two options, one being intercepting the caravan
is easier, less likely to result in difficulty
or the loss of life and limb and
injury and so on.
And the other one is to face the
might and the army of Quraish.
Many of the Muslims preferred the less dangerous
if you like of the two options or
the less difficult of the two options.
That is human nature.
But sometimes Allah azawajal puts you on a
path that you may think is the easy
path or the good path and it becomes
extremely difficult.
And there are many examples of this that
we can give people's lives in terms of
their careers, in terms of their jobs, in
terms of their families and children, in terms
of their marriages.
And so Allah azawajal determines you or pushes
you towards a different path.
But in that path that is ultimately good
for you even though it may be a
path of difficulty and hardship.
The ultimate end result is that Allah azawajal
rewards you, Allah raises you in your station.
So we continue in today's lesson with the
same story and the lessons that we take
from the battle of Badr.
Allah subhanahu wa ta'ala continues in verse
number 9 of this surah and he says
When you beg your Lord for help, He
answered you.
I will reinforce you with a thousand angels
in succession.
Allah subhanahu wa ta'ala is saying and
remember the great favor and blessing of Allah
azawajal upon you.
When you came face to face with your
enemy and you use that time and opportunity
to turn to Allah azawajal and seek his
help and his aid.
And istighatha is to seek help and to
seek aid, to beg for aid, to seek
help from Allah subhanahu wa ta'ala.
This principle is an amazing principle.
Allah subhanahu wa ta'ala is saying that
at the time when the Muslims were fighting
the Quraysh or just before the battle is
going to begin or as the battle is
commencing.
The Prophet salallahu alayhi wa sallam as we
know he turned to Allah azawajal and he
made dua.
And the Muslims were turning to Allah subhanahu
wa ta'ala in dua.
They were asking Allah azawajal for his help.
They were asking Allah subhanahu wa ta'ala
for his divine assistance.
They were asking Allah azawajal for success on
that battlefield.
The Muslim is always in difficult situations.
But the person whom Allah azawajal blesses the
most is the one who in those times
of difficulty and especially when there's surprising or
sudden moments of difficulty, they have the mindfulness,
the awareness, the consciousness of being able to
turn to Allah azawajal in that moment of
difficulty.
Many people are engaged in times of difficulty
and hardship and they will remember Allah after
the fact.
They will remember Allah subhanahu wa ta'ala
days later or weeks later or months later
or when others come and remind them to
turn to Allah subhanahu wa ta'ala.
But in that moment of calamity as it
strikes suddenly, who are the Muslims that will
turn to Allah azawajal and say for example,
Inna lillahi wa inna ilayhi raji'oon.
Who are the ones who remember Allah azawajal
and say la hawla wa la quwwata illa
billah.
Who are the ones who turn to Allah
azawajal and the first thing that comes to
their mind and the first word that is
uttered by their tongue is in one way
or another in one shape or another the
remembrance of Allah subhanahu wa ta'ala and
the invoking of the name of Allah azawajal.
The Muslims in the battle of Badr are
facing an army that is three times their
or thereabouts their number.
Three times an increase of them in terms
of number.
A better equipped army, better weaponry, better armor,
has a cavalry and so on and so
forth.
And those things are being fixed by these
300 odd Muslims who are with the Prophet
salallahu alayhi wa sallam.
Many of them poor, many of them having
left behind their wealth and their land and
their property in the city of Mecca.
Many of them not in a situation to
be able to go and fight because even
in terms of the living standards in Medina.
Many of them are poor, don't have the
necessary strength.
But this religion teaches us and Allah azawajal
teaches us through this surah that it's not
about just the materialistic things.
Yes, you take your provision and you try
your best and you make your preparations and
it's not only about the physical power or
the physical strength but it is about the
strength that Allah azawajal gives and the aid
that comes from Allah subhanahu wa ta'ala.
So when they turn to Allah azawajal, what
did Allah subhanahu wa ta'ala give to
them?
He gave to them aid in an invisible
form.
A form that they couldn't necessarily see.
بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْضِفِينَ A thousand angels in
succession that would come and honor them by
fighting alongside them.
And that is how Allah azawajal honors the
believers.
You turn to Allah azawajal in a moment
of difficulty, Allah subhanahu wa ta'ala sends
to you the heavens and the earth.
He sends to you the universe with everything
that Allah commands within it to be your
helper, your assistant to guide you through that
difficult moment and the challenge that you're going
through.
And so these angels come and they fight
alongside the Muslims.
So now the 300 Muslims, it's not a
problem anymore, their lack of numbers, their lack
of weaponry, their lack of armor, the lack
of a cavalry unit because they have a
thousand angels.
And even if you are one and Allah
azawajal sent with you a thousand angels, then
what more could you possibly need or want?
And Allah subhanahu wa ta'ala does this
because from the greatest blessings of Allah azawajal
in times of difficulty is not the materialistic
or physical aid that you may or may
not receive, but it is the spiritual haq,
the contentment that Allah azawajal gives to you,
the peace and the ability to turn to
Allah azawajal and connect with him subhanahu wa
ta'ala.
As Allah azawajal mentions here in this incident
in verse number 10, وَمَا جَعَلَهُ اللَّهُ إِلَّا
بُشْرًا وَلِتَقْمَئِنَّ بِهِ قُلُوبُكُمْ وَمَا النَّصْرُ إِلَّا مِنْ
عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ Allah made
this a message of hope to reassure your
hearts.
Hope comes only from Allah for he is
almighty and all-wise.
Allah subhanahu wa ta'ala says that this
hope from Allah azawajal, meaning the sending of
the angels in the form of soldiers that
will fight alongside you, it is bushra for
you.
It is something that you can seek happiness
in.
It is glad tidings for you that Allah
azawajal helps you in that way.
And I think for many of us, we
have been in those situations where things seem
extremely difficult.
You can't see an exit.
The problems of the dunya seem like they've
mounted themselves upon you and against you.
And you don't know which way there's going
to be any light at the end of
this tunnel.
You don't know which way you can escape
or exit.
You can't see any options.
There are good options before you.
But as the days pass and you continue
to be strong in your iman and turn
to Allah and make dua to Allah azawajal
and hope and trust in Allah subhanahu wa
ta'ala, Allah azawajal opens for you one
way or another way and a third way.
And when you go through those exits that
Allah azawajal has opened for you and then
later on you reflect upon this, you reminisce,
you look back in hindsight, in retrospectiveness, you
see that what Allah azawajal has actually given
to you was better than what you could
have expected.
It's made you stronger, it's brought you closer
to Allah azawajal, made you a better person,
given you so many things that now you
appreciate that before perhaps you didn't appreciate from
the blessings of Allah subhanahu wa ta'ala.
وَلِتَقْمَئِنَّ بِهِ قُلُوبُكُمْ And so that your hearts
will be reassured.
Because when you know that in this most
difficult of situations and circumstances, Allah's help came
to me.
What an amazing gift from Allah subhanahu wa
ta'ala.
To know that you don't need anyone or
anything in the dunya, Allah is with you.
So therefore whatever situation you're in, whatever difficulty
you're going through, it is sufficient to have
Allah azawajal by your side and helping you
with His divine aid subhanahu wa ta'ala.
You don't need anyone else.
So if your husband leaves you, your wife
leaves you, your parents forsake you, your children
ignore you, the people of the dunya abandon
you, and everything within the dunya forsakes you,
you have no need for them anyway.
You're not looking to them for anything.
And that is the highest level of iman.
To be dependent upon Allah and Allah azawajal
alone.
And that is why the Prophet salallahu alaihi
wasalam, when he would take the bay'ah
from some of the companions, he would do
it with this condition, that you don't seek
help from anyone.
Don't ask anyone for anything.
And they would give the pledge of allegiance
to the Prophet salallahu alaihi wasalam based upon
that condition.
To the extent that one of them, if
they were upon their riding animal, their horse,
their camel, and their stick fell down, they
wouldn't ask someone, can you please pass that
to me?
Just give me that stick, grab it, pass
it to me.
They would get off, disembark, and pick it
up themselves.
Even to that level, no reliance upon anyone.
Turning to Allah azawajal alone.
وَمَن نَصْرُوا إِلَّا مِنْ عِنْدِ اللَّهِ Because you
know and you realize that victory only comes
from Allah azawajal, help only comes from Allah
subhanahu wa ta'ala, and Allah azawajal is
almighty and all wise.
Another benefit of this, Allah azawajal mentions in
verse number 11, in the ways that he
reassures and gives these glad tidings to the
believers.
Allah subhanahu wa ta'ala says, Remember
when he gave you sleep as a reassurance
from him, and sent down water from the
sky to cleanse you, to remove shaitan's pollution
from you, to make your heart strong and
your feet firm.
Allah subhanahu wa ta'ala, he says, that
the people at this battle of Badr, before
the battle begins or as the battle is
commencing, Allah azawajal places upon them a nu
'as, a sleep, a slumber.
It is mentioned, and this is not by
the way the only battle this happens in,
it happens in a number of battles.
From the ways that Allah azawajal gave reassurance,
and blessings and glad tidings to the companions
of the Prophet salallahu alaihi wasalam, is that
he allowed them to sleep, to doze off
before the battle commences.
Number one, because it strengthens you, gives you
energy, to have a power nap, reinvigorates you,
but also because it calms you.
A person who is in a state of
terror, of fear, is petrified, is terrified, can't
sleep.
Sometimes when you're scared of something, like our
children, sometimes when they're afraid, they spend the
whole night awake.
Or you yourself, if you're overcome, even not
with terror and fear, but just so many
worries, and so many apprehensions, it keeps you
awake for hours during the night.
From the greatest blessings of Allah azawajal, is
that the people who turn to him during
those times, Allah subhanahu wa ta'ala gives
to them a level of sakinah, that they
can sleep and rest.
Can you imagine before the battlefield, before the
battle commences, on the battlefield, you're now in
the very danger that you may lose your
life, that you may be injured, and injured
very severely, that there's going to be fighting
and killing.
That's a time when people are nervous, when
people are scared, when people are afraid.
Those are natural human emotions.
Imagine being able to sleep at that time
and rest.
And that is the way that the Prophet
sallallahu alaihi wa sallam and his companions were
given this honor by Allah azawajal.
It is mentioned in some of the battles,
for example, in the narration of Abu Talhah
al-Ansari r.a, that he said that
we would doze before the battle commenced to
the extent that my sword would fall from
my hand, my spear would fall from my
hand.
Meaning that they're literally sleeping to the extent
that things are just falling down, they're literally
falling from their hands, and then they're realizing
what's happening.
And that is from the nu'as that
Allah azawajal gave to them.
And Allah subhanahu wa ta'ala also sent
rain upon them to cleanse them, not only
physically, but also spiritually.
From the whisperings of shaitan, that you're outnumbered,
that these people are stronger, that you're going
to die today, that this is the end
of the road, that you have family behind
you, you have children behind you, you have
dependents that you left behind and so on.
So Allah azawajal cleansed them from this.
So Allah subhanahu wa ta'ala gave them
physical consolment if you like, physical means of
keeping them steadfast, but also spiritual ways to
keep them steadfast.
وَلْيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامِ That Allah
may make your hearts firm and strong, and
that He make your feet firm and steadfast.
So that when they stand on that day,
on the day of Badr, they are able
to overcome their enemies.
And that is from the blessings of Allah
subhanahu wa ta'ala for the believers.
When you're in times of difficulty and challenge,
for Allah azawajal to give you a level
of calmness, serenity, that even though other people
are panicking, other people are finding it difficult
to cope, whether that's at the time of
the death of a loved one, or it's
the time of some other person, calamity or
problem, or a calamity that's facing the ummah
in general, gives to you a level of
calmness and ability to look at the situation
and to understand in that particular situation what
is most pleasing to Allah subhanahu wa ta
'ala.
And Allah azawajal then goes back in verse
number 12 to the descent of the angels
and He says, إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ
أَنِّي مَعَكُمْ فَثَبِّتُ الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ
الَّذِينَ كَفَرُوا الرُّعْبَ فَضْلِبُوا فَوْقَ الْلَّعْنَاقِ وَضْلِبُوا
مِنْهُمْ كُلَّ بَنَانِ Your Lord revealed to the
angels, I am with you, give the believers
firmness.
I shall put terror into the hearts of
the disbelievers, strike above their necks, and strike
all their fingertips.
Allah said to the angels as He sent
them forth to help the believers on the
day of Badr, أَنِّي مَعَكُمْ I am with
you, meaning that I am with you in
terms of your assistance, in terms of helping
you.
So you go forth, فَثَبِّتُ الَّذِينَ آمَنُوا And
you help the believers that you are fighting
alongside.
Imagine if you had no one with you,
no one to help you, but Allah says,
I am with you.
Like in the story as we covered in
Musa's story, Musa A.S. is being sent
alone against Pharaoh, with all of his armies,
and all of his advisors, and all of
his wealth and power.
And Musa A.S. is one individual, or
alongside him is his brother Harun A.S.
But Musa A.S. is the one who
is going to be speaking, Musa A.S.
is the one who is going to be
in the forefront.
Musa A.S. you go.
And what does Allah A.S. say?
Don't fear, I am with you.
You don't need anyone else, you don't need
an army to come and face Pharaoh.
Allah A.S. is with you.
And that is enough for the believers.
So likewise Allah A.S. is saying, I
am with your angels, so go forth and
help them.
And when Allah A.S. is with you,
therefore from this verse we understand that it
doesn't mean that you have no other help,
that it's just a false promise, or an
open promise, or a vague promise, no.
It means that Allah A.S. is with
you, so the whole universe is with you.
Because Allah controls everything in the universe.
So Allah will change things, manipulate things, alter
things, that are decreed by Him A.S.
that will come and serve you at that
particular moment.
And this is something which we see in
the stories of the Prophets of Allah, and
in the stories of the believers that we
are aware of.
And so Allah A.S. says that at
the same time as the believers having this
contentment and peace, the disbelievers will have a
ru'ab, they will have fear in their
hearts.
They are the ones who will be scared.
فَضْرِبُوا فَقَى الْعَنَاقِ وَضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ So
strike them above their neck, strike all of
their fingertips, and the scholars of tafsir have
a discussion as to whether this is the
command to the angels or the command to
the believers or to both, and Allah A
.S. knows best.
But either way, the meaning is the same.
Allah subhanahu wa ta'ala then continues in
verse 13 and He says, ذَلِكَ بِأَنَّهُمْ شَاقُوا
اللَّهَ وَرَسُولَهُ وَمَن يُشَاقِقِ اللَّهَ وَرَسُولَهُ فَإِنَّ اللَّهَ
شَدِيدُ عِقَابًا That was because they opposed Allah
and His Messenger.
And if anyone opposes Allah and His Messenger,
then Allah will punish them severely.
What took place in the Battle of Badr
against the enemies of Islam, that's because of
what they did to the Muslims and to
Islam, the way they rejected it and the
way that they dishonored the Prophet sallallahu alaihi
wa sallam.
And that is why after the Battle of
Badr was done and over, and those people
from Quraysh were being disposed of, the Prophet
sallallahu alaihi wa sallam spoke to their leaders.
They were dead and he said to them,
I have found Allah's promise to me to
be true.
Have you not found Allah's promise to be
true to you?
And so Umar r.a said, O Messenger
of Allah, they're dead bodies, they don't hear
you.
The Prophet sallallahu alaihi wa sallam said, They
hear me just as well as you hear
me.
Meaning that Allah azzawajal has allowed them to
hear this statement from me.
And that's because of the evil that they
did towards the Muslims.
Allah subhanahu wa ta'ala then says in
verse number 14, ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ
النَّارِ That is what you get, taste that,
and the torment of the fire awaits the
disbelievers.
So in the dunya they were punished, and
yawm al-qiyamah they will be punished as
well.
And so Allah subhanahu wa ta'ala gave
to the Muslims a great victory.
Gave to them help from him, divine aid
from him, sent angels for them, and alongside
them to fight with them, because they were
people of Iman.
Because they turned to Allah azzawajal internally and
externally.
Because they were people who trust in Allah
subhanahu wa ta'ala and they obeyed Allah,
and they obeyed the Messenger of Allah ﷺ.
So the believer holds on to these principles,
Allah azzawajal will make their life easy for
them in whichever situation they find themselves in.
In verse 15 Allah azzawajal then gives a
commandment to the believers who face themselves or
find themselves in similar situations and he says,
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَقِيْتُمُ الَّذِينَ كَفَرُوا
زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدَبَارُ O believers, when you
meet the disbelievers in battle, never turn your
backs to them or on them.
This is one of the commands of Islam
and that is that it is not allowed
for the Muslims to turn their back to
the disbelievers in the middle of the battle,
meaning to flee from the battlefield.
This is something which is mentioned in a
number of hadith to be considered from the
major sins.
تَوَلِّي يَوْمَ الزَّحْف Meaning when the two armies
are fighting to abandon your post, to leave
the battlefield, to disobey the ruler or the
commander of the army or the general, that
is considered to be from the major sins
in Islam.
And so Allah Azawajal is giving this command
here, that the people of Iman are not
people who should fear their death if that
is what Allah has decreed for them, or
defeat if that is what Allah has decreed
for them by fleeing without any good cause
or good reason.
However, if they have good cause and reason,
it is part of the military strategy or
whatever it may be, then that is something
which is permissible as Allah Azawajal says in
the final verse that we'll take today, verse
16.
وَمَن يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِقِتَالٍ أَوْ
مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدَ بَاءَ بِغَضَبٍ مِّنَ اللَّهِ
فَقَدَ بَاءَ بِغَضَبٍ مِّنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمٍ وَبِئْسَ
الْمَصِلِيرِ If anyone does so on such a
day, unless maneuvering to fight or to join
a fighting group, he incurs the wrath of
Allah and hellfire will be his home and
wretched destination.
And because there is this threat of punishment,
that is why it is considered to be
one of the major sins.
But here Allah Azawajal makes an exception or
two in terms of strategy.
So if the Muslims are retreating to regroup
with another Muslim army, it's part of the
battlefield strategy that the commander says you people
retreat because we're going to regroup here and
we're going to attack this place or that
place, that is permissible.
Because that is part of the battlefield strategy.
Or in times of defeat when the Muslim
army is being overpowered, that they're going to
go back to a fighting group, meaning to
a safety point, meaning back to the lands
of the Muslims, going back home, then that
is something which is also permissible.
Because on occasion, the Muslims will be overpowered
as we've seen in a number of times
in the time of the Prophet ﷺ when
the Prophet ﷺ sent the companions out to
fight.
He was with them but he sent expeditions.
On some of those occasions, the Muslims were
being defeated.
Like for example, in the battle in which
Khalid ibn Walid takes the Muslims and retreats
back to them to the city of Medina.
And that is when the hadith of Ibn
Umar he said that this happened to us
at one time.
And we came back to Medina and we
became very upset because we left the battlefield,
we were being overpowered, we were losing, so
we came back to Medina.
So he said we were ashamed and we
came to the Prophet ﷺ and we said
to him, O Messenger of Allah, we are
the ones who fled the battlefield.
He said no, you didn't flee the battlefield,
you're the ones who came back to safety
because I am your safety point.
And so that shows that it is permissible
because the companions did so and the Prophet
ﷺ allowed it that the Muslims either because
of the battlefield strategy or because they need
to retreat because of the circumstances of the
battlefield that isn't considered to be fleeing.
However, if it's not from those things, then
the believer shouldn't be those people who simply
flee from the battlefield.
Like for example, the hypocrites did in the
Battle of Uhud when they just left and
in the Battle of Ahzab when they just
left, that's fleeing from the battlefield without any
cause or without any reason.
And that is because the Mu'mineen, the believers,
believe in Allah عز و جل and they
know that Allah عز و جل has decreed
for them death whenever it may come.
And so they're not afraid of those things
if circumstances dictate but under the, obviously with
all the rulings of Jihad and all of
the conditions of Jihad and under the guidance
and the rule of the Muslim rulers and
so on, the Khalifa and what have you,
then that's something which is permissible in terms
of the way that they conduct themselves.
Otherwise, the Muslims should be people of steadfastness
and firmness and trust in Allah سُبْحَانَهُ وَ
تَعَالَى And with that, we come to the
end of today's episode.
بارك الله فيكم وصلى الله على نبينا محمد
وعلى آله وصحبه أجمعين السلام عليكم ورحمة الله
وبركاته Thank you for watching!