Aqeel Mahmood – Tafseer Surah AlNasr
AI: Summary ©
AI: Transcript ©
Last week we finished the tafsir
of Surah Lahab. And
Insha'Allah this week we're going to start with
the tafsir
of the next surah,
and we are going
the other way.
So we're starting from we started from and
we're working our way back.
So we're starting with the the the Surah
that comes before Surah Lahab. And the reason
we started from the back and we started
from Surah Al Nas is because most people,
they know these small Surah's. That's why we
want to start with the small Surah's before
we start with the large ones. So before
Surah Alahab
is the Surah and Nasr.
When the help of Allah comes,
Yani when the help of Allah comes to
who? To you or Muhammad sallallahu alaihi wa
sallam, wal fath and the conquest.
And inshaAllah today we'll talk about just this,
this ayah.
Before we go into the tafsir of the
ayah, this surah as a whole is known
as a Madani surah.
And we talked about the difference between a
Madani surah and a Maqi surah. A Madani
surah is a surah which was revealed to
the messenger of Allah salallahu alaihi wa sallam
after he made he made hijrah to the
city of Madinah. After he made hijrah to
the city of Madinah.
And from the virtues of this surah,
the companions they say that from the from
the virtues
is that this surah
was
the last
Surah or one of the last Surahs which
was revealed to the messenger of Allah salallahu
alaihi wa sallam.
And this was the view of Ibn Abbas,
radiAllahu an.
It's mentioned that one of the companions,
he said that Ibn Abbas came to me.
Ibn Abbas, he approached me and he said
to me, do you know the last surah
of the Quran that was revealed in full?
And so he said he replied and he
said, yes.
He mentioned this surah. And so ibn Abbas
radiallahu an he said you have spoken the
truth. And also in another story, Umar radiallahu
an
when he was a leader of the Muslims,
he used to sit with the older companions,
with the older companions
and he used to take Ibn Abbas with
him. But the problem was Ibn Abbas wasn't
from the senior companions in the sense of,
you know, his age.
Even though he was considered to be, you
know, the the scholar of the Quran, you
know, the one who had who was the
mufassar of the Quran from the companions. Anytime
somebody had a question about an ayah of
the Quran, they would go to ibn Abbas.
Even though he wasn't from the the older
or the senior,
companions in with regards to age. So Amr
radiAllahu an, whenever he would go to these
older companions and sit with them, he would
take ibn Abbas. He would take ibn Abbas
with him. And so some of the some
of the some of the elders, they wouldn't
like to see to have ibn Abbas with
them because he was someone who was younger.
And so they would say to him why
do you bring this boy to sit with
us? You know, we have sons like him.
You know, we're old enough to be his
father. So why does he sit amongst amongst
the rest of us? And so Umar Radiallahu
an he said because of what you know
of his position with regards to religious knowledge.
The reason why he's here is because of
his knowledge, is because of his ilm.
And we can see that
a person is given respect and is given,
you know, status because of what he knows.
That the most noble of you are those
who are most god conscious, those who have
knowledge and those who are who who who
fear Allah subhanahu wa ta'ala. So one day,
Umar Radhiallahu an, he called Ibn Abbas and
they sat he sat with the the elderly
companions and he had ibn Abbas with him.
And so,
ibn Abbas he said,
I think that he called me
just to show them my religious knowledge. You
know I think that's that's the reason why
Umar
told me to sit down you know, on
on this specific day. And so Umar radhiallahu
an then asked
them, he asked the other companions in my
presence, this evening Abbas talking now. And he
said, Umar radhiallahu an asked the other companions
in my presence, He asked him, what do
you say about the interpretation,
the meaning of the verse in which Allah
subhanahu wa ta'ala says,
this surah. And so some of them said
we are ordered to praise Allah. What this
means is we are ordered to praise Allah
and ask for his forgiveness and when we
ask Allah for for help and for forgiveness,
then Allah subhanahu wa ta'ala
helps us and help comes to us from
Allah and we prevail. We are victorious.
We are victorious over our enemies. And some
of the other companions, the elderly companions, they
never said anything. They kept quiet.
And on that, Umar then
asked Ibn Abbas. Ibn Abbas says, then Umar
asked me. He said, do you say the
same, Obuni Abbas? And he what what do
you think? And so ibn Abbas said, no.
I don't I don't think the same thing.
And he said, Umrah radiAllahu an said to
him, what do you think then? What do
you think about the the meaning of this
ayah of this surah? And so ibn Abbas
radiAllahu an he said that is the sign
of the death of the messenger of Allah
salallahu alaihi wasallam which Allah informed him of.
And then he read the surah. So his
interpretation, his understanding of the surah was different
and it was the correct understanding. And Umar
radhiallahu an, he said, I do not know
anything about this Surah other than what you
have said. Meaning what you've said is correct,
what you've said is right. So he was
basically trying to prove a point to the
elderly of the people
about the knowledge of Ibn Abbas
and his understanding of the Quran of the
book of Allah subhanahu wa ta'ala.
This surah
was revealed towards the end of the messenger
of Allah alayhi salatu wa salam's life. As
we said, it is one of the last
surahs which was revealed.
Okay. And with these,
ayat or these evidences that we've mentioned,
these these ayat of this Surah are from
the last verses if not the last Surah
which was revealed to the messenger of Allah
alaihi wa sallam.
There's
other
opinions about certain surahs and certain ayat which
were revealed and they consider to be the
last,
ayahs and the last surahs revealed to the
messenger of Allah alaihi wa sallam.
Some of them say, some of the companions
they say, that the last Surah was Surah
Tawba. This was the last Surah revealed to
the messenger of Allah alaihi salam. And some
say Surah Maidah.
And Surah Maidah is,
the Surah which
perfected my favor upon you. And
I'm happy with Islam as your religion. So
some of the companions, they said this was
the final, surah which was revealed.
So, Allahu Adam, there seems to be a
difference of opinion. Why is there a difference
of opinion? Because first of all there's no
proven hadith from the messenger of Allah salallahu
alaihi wa sallam directly telling us which was
the last Surah revealed to him alayhi salatu
wa sallam.
And secondly,
because as we know the Sahaba were of
different levels. So you had certain Sahaba who
are more knowledgeable than other Sahaba, than other
companions. And so according to their knowledge, according
to their understanding,
according to what they knew, according to their
istihad,
okay, it led them to believe that certain
Surah, certain Ayahs were the last Ayahs revealed.
Okay. So this is how we reconcile by
talking about the knowledge of the companions and
each of them had different levels of knowledge.
Some of them thought that certain Surahs were
the last Surah was revealed and some of
them thought otherwise.
Okay. And also, it could be said that
Surah Al Nasr
was the last complete Surah to be revealed
as well. That can also be said. But
then same argument could also be made for,
Surah Tawba. Some of the companions they said
the whole of Surah Tawba was revealed towards
the end of the messenger of Allah Alaihi
Wasallam's life. But it seems like and Allah
knows best that this is one of the
last Surahs, if not the last Surah that
was revealed to the messenger of Allah alayhis
salatu wasalam.
So Allah Azawajal, he starts this surah
and he says, idaaja anasrullahi
walfata.
When the help of Allah comes and the
conquest.
And when the conquest of Allah comes.
Allah subhanahu wa ta'ala is giving the messenger
of Allah alayhisratu wasalam
good news of help from Allah subhanahu wa
ta'ala and a conquest, a victory.
When the help of Allah comes,
and the victory or the conquest. What conquest
is he talking about? First of all, Allah
subhanahu wa ta'ala he says,
When the help of Allah subhanahu wa ta'ala
comes. And the scholars they say with regards
to nasr, with regards to help here, this
means help of Allah subhanahu wa ta'ala to
the messenger of Allah alayhi salatu wa salam
against his enemies, against the enemies of Islam.
And it also means help from Allah subhanahu
wa ta'ala to attain your goal.
Help from Allah to attain,
a a certain,
goal. And
it's mentioned
that
the messenger of Allah alaihi salatu wa sallam,
he would he would use these words,
these very same words in a specific hadith
talking about a group of people, praising a
group of people, and these were the people
of Yemen.
The messenger of Allah alaihis salatu wasalam once
he said, Allahu Akbar, Allahu Akbar. He said,
Allah is the greatest, Allah is the greatest.
The hope of Allah
has come and the victory.
The people of Yemen have come.
The people of Yemen have come. And so
the companions they said, You Rasoolullah, wama aherul
Yemen. Oh messenger of Allah, what about the
what about the people of Yemen and what
about them? And so he
said, He started to describe the people of
Yemen, and praise the people of Yemen. And
he said,
He said, a nation whose hearts are soft.
They have soft hearts.
That their nature is easy going, they're soft
natured, you know. They're easy going people, they're,
you know,
they're easy going.
And he said,
iman
is Yemeni. Basically meaning that there is iman
in Yemen. Al imanu yamanin. Wal fiqh yamanin.
And there is fiqh, understanding of the religion
in Yemen. Wal hikmatu yamania. And wisdom is
Yemeni.
Meaning there is wisdom in Yemen. So he
praised the people of Yemen, and he mentioned
He mentioned this ayah in Suratul Nasser when
he was talking about the people of, Yemen.
He talks about this ayah,
and he talks about help. And he says,
naser
help
He says that help is the greatest type
of happiness
that could come to a
believer with regards to his actions.
You know, when a person
does a deed, okay, and he feels happy
and he feels content after he does a
good deed, this is from the, you know,
from the greatest,
you know,
types of happiness that a person can feel.
Because it's a permanent type of happiness.
Okay. It's happiness in this life and happiness
in the hereafter.
And this is why for example, you know,
with regards to giving in charity,
you know, Allah Subhanahu Wa Ta'ala talks about
those who give in charity. And at the
end of the the ayah, he says, those
who give in charity,
once they give in charity and they do
it without,
without any,
you know, sin,
then They won't have anything to fear and
they won't be upset. They won't be sad.
So when a person gives in charity, okay,
he actually reduces
his his his
his chances of becoming sad or becoming depressed.
You know when he when a person helps
other people, when a person helps other Muslims,
when an individual, you know, gives
and supports
people who are less fortunate than him, then
it will be a cause for that person
to to achieve happiness in this world. To
achieve happiness in this world. And even they
did some, research at some universities,
and they found that those who gave in
charity,
those who gave their wealth in charity were
actually,
more happy and they were happier than those
who never gave anything in charities. SubhanAllah. This
is just like a, you know, a general
type of research that they did at one
of the universities.
And also the messenger of Allah, alayhis salatu
wa sallam,
he talked about
help from Allah Subhanahu Wa Ta'ala. And he
said,
that from the qualities
and from the miracles of the messenger of
Allah, alaihis salatu wa sallam. One of those
things which wasn't given to any messenger or
any prophet before him, something which was specific
to the messenger of Allah, salatu wa sallam,
was that
he was given
this miracle. He said I was helped with
instilling fear in the enemy,
the distance of a month's journey.
So when an enemy found out that I
was that I was going to go and
I was going to go on an expedition
and fight them, they were scared 1 month
in advance.
1 month, there was a month left. Imagine
if someone said to you, I'm gonna come
and get you after 1 month.
Okay. You think, okay, you've got a month,
you know, I'm not worried now. You wouldn't
you wouldn't you wouldn't be scared. But this
was from the miracles of the messenger of
Allah ahi wa sallam.
1 month in advance and they were panicking,
they were becoming scared. The messenger of Allah
ahi wa sallam, the Muslims are coming to
attack. This was 1 month in advance. So
this was from the miracles of the messenger
of Allah ahi wa sallam.
Also this shows us this element of nassid,
this element of help. It shows us its
importance
and the importance of asking Allah subhanahu wa
ta'ala for help.
Asking Allah azzawajal for help.
Nothing can be done without the aid and
without the help of Allah subhanahu wa ta'ala.
And this is why every single day,
okay,
you know, over 15 times a day, we
recite Surat Al Fatiha.
And what do we recite in Surat Al
Fatiha? You
alone we worship,
and you alone we ask for help. You
alone we worship, and you alone we ask
for help.
Now why does Allah subhanahu wa ta'ala mention
help here?
Because help is part of Ibadah. Help is
part of worship. Why didn't Allah subhanahu wa
ta'ala say, iya kana abut, and that's it.
Because nasta'in isti'ana is from Ibadah.
Why did he say
Even though help is from worship. Why didn't
he mention something else? Why didn't he mention
fear for example? Why wouldn't he mention love
of Allah subhanahu wa ta'ala? Because all these
are parts of worship.
Fearing Allah is a part of our worship
when we fear Allah. You know, there's different
types of worship. There's inner worship and there's
outer worship. Outer worship is just such as
reading Quran, praying to Allah, giving in charity,
fasting. Then you have inner types of worship
like fear and hope and love
of Allah Subhanahu Wa Ta'ala. Hope for Allah
Hope of Allah Hope of Hope of Allah
Subhanahu Wa Ta'ala. You know, help having knowing
that Allah Subhanahu Wa Ta'ala is going to
help you. The reason why Allah mentions help
in this ayah,
is because without Allah subhanahu wa ta'ala's help,
we won't be able to
worship Allah subhanahu wa ta'ala.
Without Allah Azzawajal's help, a person won't be
able to worship Allah Azzawadin in the first
place. This is why Allah subhanahu wa ta'ala
says
To remind us that if we want to
help, if we want to worship Allah Azzawajal,
we need the help of Allah subhanahu wa
ta'ala. And that's why we say
there is no power nor might except with
Allah azza wa ta'ala. All the power that
we have, all the energy that we're given,
you know, this body that we have. It's
only because of Allah subhanahu wa ta'ala. From
the mercy of Allah that we're able to
use this body either for good or for
bad.
And then Allah subhanahu wa ta'ala says,
when the help of Allah comes to you,
oh,
Muhammad salallahu alayhi wa sallam, wal fat and
the victory or the conquest. What is this
fat? What is this victory that Allah subhanahu
wa ta'ala is talking about?
This means the conquest of Makkah.
So Allah subhanahu wa ta'ala is giving the
messenger of Allah alaihi wa sallam the glad
tidings of the conquest of Makkah, the opening
of Makkah.
And this was before the conquest of Makkah.
This surah was revealed in Madinah. It was
revealed before the conquest of Makkah, before the
messenger Raval alaihi sallahu wasallam had gone to
Makkah.
And
you know from the compound as we mentioned,
Ibn Abbas,
he he mentions or before him Mujahid from
the Tabi'in, when he was asked about this
ayah and he when he was asked about
the Fath, what is the Fath?
And Mujahi was from the
the the most knowledgeable of the Tabi'in.
He said when he was asked about Al
Fath, he said Fath Homarkar. He said the
conquest of Makar. That's what it means.
And
also in the Quran Allah Subhanahu Wa Ta'ala
talks about
a
a victory that will come in other parts
of the Quran.
When the treaty of Hudaybiyyah was written
and the treaty of Hudaybiyyah was made between
the muslims and the non muslims in the
6th year of Hijra,
the ayah was revealed in.
Verily we have given you a clear conquest.
We've given you a a
a clear and manifest victory. We've made you
victorious.
And that Allah may aid you with a
mighty victory.
And this was with regards to event the
eventual conquest and the opening of the city
of Makkah. So Allah subhanahu wa ta'ala when
he was talking about the treaty of Hudaybiyyah,
he actually talks about the conquest of the
city of Makkah. And also
he mentions in the same in the same
surah he says,
insha'Allah. He promises the messenger of Allah
after the Treaty of Hudaybiyyah, because when they
made the Treaty of Hudaybiyyah,
they actually intended to perform umrah.
But they were refused entry by the Quraysh.
Even though the Quraysh never ever refused entry
to anyone who wanted to do tawaf of
the Kaaba before that. They never ever refused
entry to anybody else. It was only because
of the Muslims and because of the Messenger
of Allah and because of Tawhid and because
of Islam that they refused them to enter
into Makkah to perform tawaf. And this was
something which was unheard of before this.
And so they were upset and this is
why, Allah subhanahu wa ta'ala revealed these these
ayahs, revealed this surah. And the treaty stipulated
that they could come back the following year
and they could perform umrah. So they were
upset, they were down, they traveled all this
way and they couldn't perform umrah. And so
Allah subhanahu wa ta'ala reassures them and he
says,
insha'Allah.
He said you will surely enter into Masjid
Al Haram if Allah wills.
In safety with your head shaved or with
your hair shortened,
and you won't fear anything.
He mentions the fath here again. He mentions
the conquest. And he says, he knew what
you didn't know and has arranged before that
A conquest near at hand.
A near conquest.
Meaning the conquest of Mecca.
The opening of the city of Mecca, Fath
Hanukkareeba. And Fath in the Arabic language it
actually literally it means the opening.
Fat.
Yeah. And that's why for example what's the
first chapter of the Quran called?
Fatihah,
the opening chapter.
Yeah. The opening chapter. So fat literally means
the opening, and it can also mean the
conquest.
So, you know, this ayah that we just
just mentioned was revealed on the day of
the treaty of Hudaybiyyah.
And now what I wanna do is I
wanna talk about the the conquest of Makkah.
Because, you know, Allah subhanahu wa ta'ala talks
about the conquest of Makkah in this ayah.
When the hope of Allah comes and the
victory comes. Allah doesn't say a victory. He
says, Al Fath,
the victory.
You know, and it's like for example if
a person has numerous cars and he says
to his he says to his friend or
to one of his, you know, one of
his mates, bring me the car.
And you say which car? And he says
the car.
You know which car I'm talking about. So
they so they know which car you mean,
you know. Because it's the car, it's a
special car. So this victory was a special
victory. There was no other victory like the
conquest of Makkah.
And Allah subhanahu wa ta'ala,
when he revealed this surah,
and as we mentioned,
he
he he talks about the conquest of Mecca.
The treaty of Hudaybiyyah which was written was
done in the 6th year of hijrah. The
6th year of hijrah. And the agreement was
that there would be peace for 10 years,
and that peace didn't last for 10 years.
In fact, didn't even last 2 years.
It lasted,
just under 2 years because the conquest of
Mecca happened 2 years later,
in the 8th year of hijrah. So 2
years later in the 8th year of hijra,
during the month of Ramadan,
the the city of Mecca was conquered by
the Muslims.
After the treaty of Hudaybiyyah,
when the treaty of Hudaybiyyah was made,
the line was drawn. And this is why
even the treaty of Hudaybiyyah itself was a
victory.
Because now the Quraysh had actually made a
deal with the Muslims.
Before this, the whole of Arabia had thought
that the Muslims were like a ragtag group
of people. You know they were insignificant, they
weren't imported. How could they even stand up
to the might of the Quraysh? It wasn't
possible.
But when the treaty was made, you know,
you don't make a treaty with people that
you don't think are powerful, you don't think
are a serious threat to you. So when
they made the treaty, the whole of Arabia
started to turn their heads and such noticed
the Muslims. They realized that the Muslims were
forced to be reckoned with. And so the
treaty of Hudaybiyyah drew the line. And so
there were two sides now. There were those
who were with the Muslims and there were
those who were with the non Muslims.
From those groups and from those tribes of
the city of Makkah that joined the Messenger
of Allah alaihi wasallam
was the tribe of Khuzaa. A tribe in
Makkah known as the tribe of Khuzaa. And
there was another tribe which was known as
Banu Bakr.
Banu Bakr was another tribe in Mecca, and
they joined the Quraysh.
And Huzaa, this tribe wasn't all Muslim. There
were some Muslims in Huzaa. The leader of
Huzaa, it said he wasn't a Muslim. He
wasn't a Muslim, but they joined the Messenger
of Allah alaihi wa sallam.
So these two tribes, the Khuzah and the
Banubakar,
okay, they had,
you know, a history.
They had a history, and they were rival
tribes. And they would always fight one another.
And in those days tribes were a lot
like gangs today.
Okay. So for example, one tribe would attack
another tribe, and then that tribe would want
to seek revenge for that attack, and they'd
want to get that tribe back. You know,
and it would go back and forth like
this. So you'd have skirmishes, you'd have, like,
you know, a person killed on one side
and then they'd kill somebody else. It's like
gangs nowadays.
You know, you're from my you know,
I'm from a specific gang and another gang
comes and attacks my gang, so I wanna
get retribution, I wanna get revenge. And so
you attack someone from their gang. You know,
it was this this kind of loyalty to
your tribe, to your gang, to your, you
know, to your people.
So these 2 groups, the Hosea and the
Banu Bakr, they had history. Okay. And they've
been fighting for the last 100 years. So
it was an old old, you know,
rivalry that they had between them.
So something that happened between them and Banu
Bakr,
who were siding with the Quraysh, they wanted
revenge. Don't forget this is during the Treaty
of Hudaybiyyah, there was peace, there was no
fighting. The Quraysh had agreed that there will
be no fighting between the Muslims and the
non Muslims for a period of 10 years.
So Banu Bakr, they wanted revenge on the
Khuzaa. So they went to Quraysh and they
said to them, look, you know, we've you
know you know what Khuzahab have done. They've
done something to us. Who knows how long
it was, you know, maybe 10, 15, 20
years ago. Who knows? So they wanted to
get retribution. They said to Quraysh, look, will
you give us permission? Because they were under
treaty, and they knew they were under treaty.
They knew there was a peace treaty made.
So they didn't want to do anything without
consulting Quraysh first. So they asked Quraysh, they
said, you know, do you give us permission
to, you know, attack Hosea? You know, we
wanna take revenge for what happened to us.
So Quraysh,
not only did they agree,
not only did they agree but they actually
supplied weapons to Banubakar.
They supplied weapons to them and they said,
yes you can, go ahead. But when you
do attack, don't attack during the day.
Attack during the night.
Why attack during the night? What was the
point of attacking during the night?
It's that they couldn't be identified.
So they couldn't be identified. And so the
Muslims wouldn't find out. Okay. But
You know, they plan and Allah
plans. And
Allah is the best of planners.
So
the Quraysh, they knew, okay, that what they
were doing was wrong. Otherwise they wouldn't have
said
go during the night. They wouldn't have said
that in the 1st place. What they knew
that what they were doing was wrong, okay.
So they told this group Banu Bakr to
go. And it was from the law of
the land, it was one of those unwritten
rules at the time between the tribes. It
was a law of the land that
you you can attack,
another
tribe
and there was a threat of you being
attacked from another tribe at the same time.
You know, there was this this common understanding,
just like as we mentioned with guns. You
know you can be attacked, you know, you
won't be totally surprised if a gang attacks
you because you're rival gangs. So there was
this kind of understanding.
But when they would take when they would
make these attacks, when they would have these
skirmishes,
it they would go into the the enemy
camp or the or the enemy tribe or
the rival tribe and they would steal camels,
they would steal horses, they would steal some
property,
but they would try their best not to
kill anyone. And they would definitely not kill
any women or children.
They would make sure they wouldn't kill no
women or children. So when they asked permission,
when Banu Bakr asked permission from Quraysh to
attack the Huzaa
who are aligned with the Muslims, they went
and they attacked at night. But
when they attacked, they attacked by a small
pond, and that pond was known as Al
Watil,
near the city of Mecca. When they entered,
the people from Khuzadi saw them.
Okay. And the alarms were raised, and there
was like panic.
And the the people of Khuzadi, the men
they came out, and they tried to protect
their their property, and their horses, and their
camels, and
basically a massacre
ensued. There was a massacre. And
they say that more than 20 people were
killed. More than 20 people were killed. So
this wasn't just a small skirmish. This was
basically it was a massacre including women and
children.
Women and children were actually killed on top
of this. It wasn't just men. It was
actually women and children also.
So
once this had happened,
when this had happened,
the
they attacked the
the Huzaa,
and the Khuzah, when they saw these people
attacking,
some of them they fled
to the Kaaba. They fled to the to
the Masjid. And when they fled to the
Masjid, why did they go there? Because even
the non muslims, even the Quraysh at the
time, they knew the sanctity of the haram.
And so they they knew that if they
go to the haram area, okay, they won't
be harmed by anyone. This was something which
even the non muslims knew, even the Quraysh,
even the muslikhon, the the the polytheists at
the time, even they knew, even the pagan
worshipers.
So some of the Khuzaa, they went to
the haram to find solace, to find refuge,
so they wouldn't be attacked.
And one of the people from Banu Bakr,
he came and said his name was Nofal.
He came with a sword
towards the Haram, okay, and he came into
the Haram and the people who were in
the Haram they started to shout out to
this man. They started to say Allah Haqqah,
Allah Haqqah.
Your Lord, your Lord, meaning fear your Lord,
fear your God, we're here in the sanctity
of the Haram area, we're by the Kaaba.
And so this enemy
from Banu Bakr, what did he say? He
said,
He said, today there is no God for
me today.
I don't have no God today. SubhanAllah.
And so he killed this man who was
in the sanctity of the Haram area.
So not only did they kill women and
children, not only did they try to, you
know, enter at night without anybody knowing, but
they actually killed people by the Haram in
the Haram area.
And
when this happened,
Huza'a,
you know, obviously they had just, you know,
lost 20 people and they wanted, you know,
retribution.
So they came to the Messenger of Allah
alaihi wa sallam complaining to him. The leader
of Huza'a, he went and complained to the
prophet
about what had happened. And in those days,
in order to get your message across, in
order to spread the news very quickly, what
would they do? There was no like, you
know, radio stations or television stations or CNN
or BBC.
They would spread news by making poetry about
what happened. And when they when they would
spread poetry, because the better the poetry was,
the more catchy it was, the easier it
would be to learn and to memorize, and
the easier it would be to spread to
other people.
So the head of Khuzah, the leader of
Khuzah, he made some beautiful
alaihi wasallam had heard about this, he he
wanted to help Khuzar, because now the treaty
had been broken.
Now the treaty had been broken. These people
had been, you know, given weapons by a
Quraysh, and Quraysh were responsible for these people.
How do we know they were responsible?
Because before they attacked, who did they go
to? They went to Quraysh, And they asked
Quraysh, you know, can we attack? Otherwise they
wouldn't have gone to Quraysh in the first
place. So we know that Quraysh were responsible,
they were in charge. Banu Bakr was, you
know, a sub tribe from the tribes of
Quraysh.
So it was a sub tribe, it belong
to Quraysh. The Quraysh were higher up and
they were in charge. So
the prophet
he gave them some ultimatums,
and he tried some negotiations
with the Quraysh. And he gave them 2
options.
He said
either there's going to be war, or we're
gonna have to fight,
or you can give blood money.
So there were about 20 people killed.
Okay.
And 20 people for each person who was
killed,
you give a 100 camels.
So there were 20 people killed, that's 2,000
camels.
And 2,000 camels especially in those days when,
you know, the Quraysh were actually weakening in
power, and the Muslims were gaining in power,
that was a lot of money. Okay. It's
like 2,000 brand new cars,
you know, state of the art cars.
You know, that's how much they had to
give. And they said we're not gonna give.
We don't have we don't if we give
that much, we won't have nothing left. You
know, we're not gonna be left with anything.
We won't have any wealth left. So they
refused.
So Abu Sufyan, he went to Madinah. He
actually made a visit to Madinah, and he
went to to the city of Madinah to
try to negotiate with the messenger of Allah,
alaihi wa sallam,
to
redo the treaty of Hudaybiyyah.
To try and make this treaty again, even
though they broke the treaty. So he went
to the messenger of Allah, and
this story is mentioned in books of tafsir
and books of hadith.
He went to the messenger of Allah, a
s I t w s I l I
s I l I s I l I
in the city of Madinah. This is the
leader of Quraish. The leader of Quraysh has
now gone to the city of Medina where
he's never been before. The last time they,
you know, they actually confronted each other was
during war, during battle. So now he's in
the city of Medina, and the tables have
been turned, subhanAllah.
You know, you look at how the Muslims
were being treated, how they were being mistreated,
how they were being humiliated, and now Abu
Sufyan is on the receiving end of this.
Now he's coming to Medina to try to
redo this treaty. So he went to the
Messenger of Allah, alayhis salatu wa sallam, and
he tried to speak to the messenger of
Allah, alayhi wa sallam. Some of the the
scholars of hadith they say, and scholars of
tafsir and seerah, they say that the messenger
of Allah, alayhi wa sallam never said anything.
He was just quiet. He didn't say any
he didn't say a word.
Totally just, you know, blank Abu Sufyan, didn't
say anything to him. Others they say that
all he said was
That the people of Mecca have broken the
treaty. They've broken the treaty. That's all he
said. He didn't say anything else.
And so Abu Sufyan now started to panic,
and so he went to Habiba.
And who was Habiba? Habiba was the daughter
of Abu Sufyan, Ramla bint Abu Sufyan. And
this was the same daughter who actually fled
to Abyssinia
when the first group of muslims,
wanted to flee the city of Mecca because
of persecution.
SubhanAllah, she was a daughter of Abu Sufyan,
one of the leaders
of Quraysh, one of the one of the
elders of Mecca.
His own daughter had to flee Mecca because
they were being persecuted. Because they didn't care
if you were from a, you know, from
a rich tribe, or from a rich family,
or from a respected family, or from a
poor family, or from a poor tribe. If
you were a Muslim, you were gonna be
persecuted. And even Abu Sufyan, you know, didn't
help his own daughter. So she had to
leave and go to Abi Sinia.
So he went to Habiba and he hadn't
seen
her for over 10 years
because of the hijrah of the Muslims to
the city of Madinah. So when he went
to see Habibah,
and he came into the room, he was
about to sit down on a mattress. And
when he was about to sit down Habibah,
she removed the edge of the mattress.
She removed the the the the layer at
the top part of the mattress just to
reveal the edge
of the the the bedding or the edge
of the, you know, the bed of the
Messenger of Allah SWT.
She refused to let him sit on the
actual mat on
the the the top layer of the bed
of the messenger of Allah alaihi wa sallam.
So Abu Sufyan, he was shocked,
you know. And he he asked he asked
Rambla, he asked Habiba. He said are you
protecting me from the mattress
or are you protecting the mattress from me?
Which one is it? Which one are you
doing? And so she replied
and she said, balahua farashur Rasulullah sallallahu alaihi
wa sallam. He said rather this is
the mattress and this is the bedding of
the Messenger of Allah salallahu alaihi wasalam.
And you are a man who is a
disbeliever and you're nejis, you're impure.
SubhanAllah.
And then she said,
And I don't like that someone like you
sits on the the the Farash and the
the the the bedding of the messenger of
Allah Almighty SAW. This was the respect,
alayhi
sallahu alayhi sallahu alayhi sallahu alayhi sallahu alayhi
sallahu alayhi sallahu alayhi sallahu alayhi sallahu alayhi
sallahu alayhi sallahu alayhi
sallahu alayhi sallam. And it was the king
of Abyssinia who was actually the guardian of
Habibah when she was in Abyssinia when they
made the nikah with the messenger of Allah
alaihis salatu wa sallam.
So Abu Sufyan, he had no luck when
he went to his daughter, or to the
messenger of Allah alaihis salatu. So who did
he go to next?
He went to Abu Bakr.
He went to Abu Bakr and said the
same thing to him. He started to plead
with him. You know, speak to the messenger
of Allah sallallahu alaihi wa sallam. Try to
make sure that the treaty is done again.
I need some help. I need someone to,
you know, be
to intercede on my behalf, to talk to
the messenger of Allah sallallahu alaihi wa sallam.
So Abu Bakr radiAllahu, and he said, Ma
anabifair.
Said, I'm not gonna do that. Once the
prophet makes a decision, that's it. And then
he went to Umar radiAllahu an. And Umar
radiAllahu an gave an even
He said, wallahi
fa wallahi lawalamajidillatharla
jahattukumbihi.
He said, by Allah,
even if I had something insignificant,
something tiny,
something that's not worth anything, I would have
done jihad and I would have scribed and
I would have fought against you. You knew
if I had nothing,
SubhanAllah.
So again Abu Sufyan was refused by Umar
radhiallahu an. And then he went to Ali
radhiallahu an.
And he started to plead with Ali Radiallahu
An, making the same plea, making the same,
you know,
you know, saying the same thing that he
said to the previous,
people, to the 2, Amr Radiallahu An, and
to Ubaka Radiallahu An. And Ali radhiallahu an
again said the same thing, said I can't
help you, there's nothing I can do.
When he went to visit Ali radhiallahu an,
he was at home
with his wife Fatima, the daughter of the
Messenger Ravalaihiallahu alaihiallahu alaihiallahu alaihiallahu alaihiallahu alaihiallahu alaihiallahu
alaihiallahu alaihiallahu alaihiallahu alaihiallahu alaihiallahu an. And their
son Hassan was playing. Okay.
And they were there and they were sitting.
And so,
when Ali refused,
when he refused to help Abu Sufyan,
SubhanAllah, Abu Sufyan turned to Fatima.
None of the men will help him now.
So he turns to Fatima and he says,
You bint Muhammad, O daughter of Muhammad, halaqee
anta'muri
baniya kahada
fayujiro bayinan nas.
Would it be possible for you to send
this child
to the Messenger of Allah Subhassalam, asking for
protection on my behalf.
Send this child Hassan. He was about 5
years old at the time, SubhanAllah.
So you look at how, you know, from
being the the the the best of the
best, the cream of the crop, you know.
The the leader of the Quraish.
Now he's asking a 5 year old to
intercede on his behalf.
You know, to go and speak to the
messenger of Allah alayhi salatu wa sallam. And
so again Fatima radiAllahu anha she said, no
I'm not going to do this. And he's
just a child. He doesn't know what's going
on. Know, I'm not gonna send Hassan
to go and plead and intercede on your
behalf. And so Abu Sufyan, he said to
Ali radhiallahu anne, he said, oh Abu Hassan,
the situation has become so severe for me.
He's basically, you know, got nothing left out.
He doesn't know what to do. He doesn't
want to go back to Quraysh empty handed.
So he says the situation has become severe
for me, so advise me. What shall I
do? What can I do? Give me some
advice.
And so Ali radhiallahu anhu says I can't
think of anything that you can do except
that you make a public announcement.
You make it public,
you you stand up in public, make a
public announcement,
and make a plea out in the open.
Make a public announcement, ask anyone if they're
going to help you, if they're willing to
help you, if they're willing to intercede on
your behalf. And of course he's in the
city of Madinah, the headquarters of the Muslims.
Which Muslim is going to go against the
Messenger of Allah alaihis salatu wa sallam? No
one's going to help him.
And so he said,
he said, He
he said, do you think that's going to
help me? And so
he says La Wallahi, because I don't think
it's going to help you. So I don't
think it's going to help you. Ma'azhunnah, I
don't think it's going to help you. I
don't see anything else that you can do.
I don't find there any there being anything
else, any other option available to you. That's
the only thing that you can do. And
so he did this, and even then nobody
helped him. No one said anything. So he
went back to the Quraysh humiliated. There was
nothing that,
you know, anybody could do for him. And
when he went back to the Quraysh, he
told them exactly what had happened, told them
everything that took place, and he told them
how he had to make a public announcement
to everyone, and even then they refused. And
the Quraysh, when they heard this from Abu
Sufyan, they said by Allah, they were just
playing with you. You know, you've hammed yourself
any favors. You know, they've just, you know,
humiliated you.
So a few weeks later, not straight away,
but a few weeks later,
the messenger of Allah alaihi wa sallam made
preparations to go on an expedition,
and he never told anyone where he was
going. He didn't tell anyone where he was
going. And sometime before that he had sent
an expedition
towards,
towards Syria,
towards Sham.
And so the people were thinking maybe he's
going in that direction. He never told anybody
to such an extent
that
Abu Bakr radiAllahu an went to his daughter
Aisha, the wife of the Messenger of Allah
alaihi wa sallam, and he said to Aisha,
why are you preparing these belongings
for this for this expedition? Aisha radiallahu anha,
she said because the prophet is planning to
go some ways, planning to go on an
expedition. And Abu Bakr radiallahu anha, he asked
her, where is he planning on going? And
she said, I don't know where he's going.
And this was Ayesha radiAllahu anha, the wife
of the messenger of Allah SWAW. And Abu
Bakr radiAllahu anha, the closest companion, the best
of the companions, the best friend of Abu
Bakr radiAllahu anha, didn't even know that he
was where he was planning on going. So
this shows you how careful the messenger of
Allah alaihi wa sallam was. Because he never
wanted anybody to know. He wanted to have
the element of surprise when he entered into
Makkah. He wanted to make sure that they
entered into Makkah without any of them
knowing. And this is why he made dua
to Allah Subhanahu Wa Ta'ala and he said,
Allah
Oh Allah,
blind our activities to them. Don't make them
see our actions or make them hear of
any news of what we're doing. Don't make
them know that we're coming to the city
of Mecca to conquer it.
So they made the journey, and this also
shows us that
even though the messenger of Allah made
dua, he didn't just stop there.
You know, he didn't just stop there. He
actually made his he made preparations himself.
You know. So he didn't just make dua
for example and say, oh Allah, make sure
they don't know that we're coming towards Makkah,
and then he made a public announcement telling
everyone, everyone we're going to the city of
Makkah. He didn't do this,
you know. Some of us may think, okay
you make dua to Allah Azzawajal,
that's it now, but you have to make
your you have to make the effort yourself.
You have to do whatever you physically can,
try your best and then make dua to
Allah Azzawajal.
And this this is this is apparent from
what the messenger of Allah has done here.
He made dua, but even though he made
dua, he was careful himself. You know, he
made sure he never told anyone where he
was going until they had actually gone and
set foot, and they were on their way
to the city of Makkah. Then he told
the companions where he was going. So when
he entered into Makkah,
he entered into the city of Makkah with
10,000
strong.
10,000 men
into the city of Makkah. 2 years ago,
when the treaty of Hudaybiyyah was being signed,
when they were being refused entry into the
city of Makkah, there were 2,000 people.
2,000 Muslims, SubhanAllah.
And so 2 just 2 years later, there's
10,000 Muslims entering into the city of Makkah,
conquering the city of Makkah in the 20th
day of Ramadan. The 20th day of Ramadan,
they enter into the city of Makkah, and
they go with 10,000 strong. And it's and
it's said that when they enter Makkah, they
entered from 2 different entrances,
from 2 different parts of the city of
Makkah to show their superiority,
you know. And it was a complete surprise
to the people. They had no idea that
this was happening. They had no idea that
the Muslims were on their way. SubhanAllah. This
is from the miracles of Allah Subhanahu Wa
Ta'ala. The fact that a whole army could
come, 10,000
strong and no one had any clue that
they were on their way. SubhanAllah.
And
when they entered into the city of Makkah,
the messenger of Allah alaihi sallahu wa sallam,
he announced to the people, he told the
people, he told the companions and he told
them to tell everyone in the city of
Makkah. He said, tell them whoever is in
the house of Abu Sufyan,
he will be safe.
Whoever is in the house,
whoever is in their own house, they will
be safe. Whoever is in the sanctity of
the Haram area, they will be safe. Nothing
will come to them, no harm will be
given, no harm will be done to them.
So they enter the city of Makkah and
notice how the messenger of Allah Almighty Wa
Salam specifically mentions Abu Sufyan.
He mentions Abu Sufyan. He says whoever enters
the house of Abu Sufyan, he'll be safe.
Why did he mention Abu Sufyan's name?
Because he knew and he understood
the status of Abu Sufyan.
The status that Abu Sufyan had with the
rest of the people. He was a leader
of the Quraysh,
you know. He was a leader of the
Quraysh, and so he wanted to give Abu
Sufyan a status.
And this shows us the wisdom of the
messenger of Allah alaihis salatu wa sallam. You
know sometimes we think, you know, it's a
fluid type of thinking when we say, I'm
going to treat everyone the same. You know,
if I talk to someone, I'm gonna talk
to everyone the same way. I don't care
who they are. I don't care where they
come from. I don't care how old they
are. I don't care how related to them.
I don't care how much knowledge they have.
I'm gonna talk to every single person exactly
the same way. And that's a that's a
flawed analogy. With regards to how you treat
people, with regards to being just to them,
of course, you're gonna be the same with
every single person. You don't be unjust to
anyone. But with regards to how you speak
to an individual, you speak differently.
And that's something which is common sense. You
know, if I speak to a child,
okay, it's different to the way I speak
to an adult.
If I'm speaking to my friend who is
my age, you know, or my brother, okay,
or someone who's close to me, a good
friend of mine, it's different to the way
I'm going to speak to my father, you
know, or to my mother, or to my
uncle, or to my grandfather. I'm not gonna
use the same kind of words. I'm not
gonna speak the same way. There's a way
you deal with people,
you know, with regards to people who are
off the street, you know, people who are
off the street. You don't You talk to
them in a certain way, you're gonna use
slang words, you're gonna, you know, you're gonna
be a bit more street with them. When
you're talking to someone who's very educated, someone
who's very posh, someone who comes from the
other side of Birmingham that we don't even,
you know, we don't even go, we don't
even go, we don't even see. Okay, we're
gonna talk to them in a different way
because they're from a different background, they're from
a different understanding, the way they speak is
different. You're not gonna use big words when
you're talking to people off the street.
So there's a hikma, there's a wisdom in
the way you talk to people and this
is why
they say the definition of hikmah is wadurashayfimawdaihi.
Wisdom is putting something in its rightful place.
Putting something in its rightful place. So when
you talk to a person, you look at
who he is, where he's coming from,
you know. And this is why when the
messenger of Allah sallallahu alaihi wa sallam
was approached by a companion who said, Oh
messenger of Allah, advise me. Give me some
advice.
What did he say? He said,
don't get angry, don't get angry. Another companion
came and said exactly the same thing. He
said, Oh messenger of Allah, advise me, give
me some advice. And he said,
and he held his tongue. He said, Hold
on to this, be careful about what you
say.
So do we say, why did you say
2 different things? Why did you treat everybody
the same?
Because people are different. The weaknesses and the
strengths that people have is different. So he
gave one piece of advice to one person,
another piece of advice to another individual.
Because, you know, the strengths and weaknesses that
a person has, his personality will be different.
And even the people that the messenger Raba
wasalam was with, you know the people that
he used to have, the 2 greatest companions.
You know they were on different ends of
the spectrum.
Abu Bakr radiaallahu an and Umar radiaallahu an.
Two different people. Abu Bakr radiaallahu an was
known to be someone who's very soft.
He was someone who was He wasn't someone
who was big in terms of his his
build. You know he was someone who was
very skinny.
You know, he was someone who had very
thin calves, and he said his cheekbones were
like, you know, very thin. It was like
he was he had a very very,
his his cheekbones were very you could see
his cheekbones.
You know, it was like as if he
hadn't eaten for a very long time. You
know, it was like as if he hadn't
eaten. You know, he was so skinny, he
was that it looked like he was someone
who was very weak. And Umar radhiallahu an
on the other hand was he was opposite.
You know, in in in his in his
in his personality, he was someone who was
very kind of harsh with the people. People
were afraid of him. You know, even the
messenger of Allah sallam, he said, when Umar
radiAllahu anhu walks, shaitan crosses the road and
walks on the other side, walks on the
other side. Because of, you know,
the presence of Umar radiAllahu anhu.
And even his height, he would They say
he was someone who was so tall, from
a distance if you saw him, you would
think that he was riding a riding beast.
That's how tall he was. He was someone
who was very very tall and he was
thick skinned, he was big boned,
and he was bold.
So, you know, if you saw someone like
this, obviously, you know, I'd be afraid if
I saw someone like this. SubhanAllah. So the
point is you have 2 different people who
are totally different in their personality.
But sometimes,
you know, you need people of different personalities,
people of different backgrounds, people of different understandings,
people who are different in order to get
a better understanding of a situation.
You know, if you're all of the same
sort of ilk, you're all of the same
sort of personality,
you know, you're gonna always come to the
same sort of conclusion. You might not pick
up something that a person who thinks differently
might pick
up, you know. So whenever you're in a
team, whenever you're with a group of people,
try to have a, you know, a, you
know, a mixed group of people, so that,
you know, you have a better understanding of
whatever it is, whether you're in a business,
whether you're, you know,
with but in in a business or in
in a in a type of in a
team that you have or a group. You
know, it's always good to have a variety
with regards to the people that you have
in that team. And that's why the messenger
of Allah, SAWSAWSAWAMI, he said,
He's better than the one who doesn't mix
with the people and doesn't be patient with
the insults.
We're not always gonna get along with people,
but it's better to be to mix with
certain individuals
because eventually,
you know, in the hope you're doing it
in the hope that that person might eventually
change.
You know? If you totally abandon that individual
and say, you know, I'm not gonna hang
around with that person anymore. I don't wanna
be with him anymore.
Then there's less chance of him, if any,
of him actually changing, you know, being a
different person. The fact that you're there, simply
the fact that you're there, mixing with those
individuals, eventually if you're persistent, it's going to
rub off on them.
So anyway, that's why the messenger of Allah
sallallahu alaihi wa sallam mentioned Abu Sufyan's name
in particular. And when he entered the city
of Makkah, he entered with complete submission, complete
humility.
He was on his camel,
but his head was lowered. His whole body
was lowered. In humility to Allah Subhanahu Wa
Ta'ala, in humility to the Kaaba and to
the house of Allah Azzawajal,
to such an extent that his back was,
his his head and his body was almost
touching the back of the camel.
To such an extent that that's how much
he was bowing down on the camel, prostrating
to, the Kaaba, showing complete submission and humility.
There was no parade, there was no grand
entrance, there was no singing or dancing, you
know. It was
complete submission to Allah Subhanahu Wa Ta'ala. Complete
tawhid, the oneness of Allah azza wa Jal.
And the fact of the matter is that
they entered
with, you know,
very very little deaths.
Okay. There was a a skirmish here and
there. Okay. They say about 12 people died.
Okay. But subhanAllah,
other than that for, you know, for a
for a
for a an army to enter into a
to enter into a city.
Okay. With just a handful of people dying,
even this in of itself is something subhanAllah
which is more or less unheard of. You
don't hear about it. When people attack other
cities, there's always going to be casualties, there's
always going to be deaths. Very rarely do
you find that an army enters into a
city and there's, you know, a very small
number of deaths. And this is why even
military military tacticians,
you know, they say for example, their greatest
victory is that which requires no battle.
That's what they say. And also they talk
about the element of surprise. If you look
at, you know, old, you know,
military books of military,
you know, Sun Tzu for example, The Art
of War, and all these other types of
books is old. Books on, you know, the
tactics of war and things like this. They
always talk about the surprise element of surprise
is important.
And look at how the messenger of Allah
alaihi wa sallam when he entered into Makkah,
he made sure that they didn't know about
it. He made sure that when he entered
into Makkah, it would be a complete surprise.
Why? Because then they can't prepare. They won't
know what to do. There's not enough time
for them to prepare and to try to,
you know, get an army together and try
to fight. And also there was no fighting,
if not there was a very small amount
of fighting.
So when he entered into the city of
Makkah, he went straight to the Kaaba,
destroyed the idols that were there, and then
the people of Makkah were there and they
were looking at the Messenger of Allah alaihi
wa sallam.
And so he said to them, You Ma'asal
Al Quresh, O people of Quresh.
What do you think I'm going to do
with you?
And so they said, Akhun Karim, why b'nu
Akhun Karim? They said you are
a noble brother and you are the son
of a noble brother.
Okay, so now they know that you know,
they're in trouble. Okay, and there's nothing else
they can say. So they say you are
a noble brother, the son of a noble
brother. And then the messenger of Allah
he said to them, and they were afraid
because after all of these years of persecuting
the companions,
killing the companions
in the city of Magha, when they were
worshiping Allah. They had to flee because they
were being persecuted,
because they were being killed. SubhanAllah. Companions were
being killed, they were being tortured, they were
being humiliated, they were thrown out of their
homes. They weren't allowed to take any of
their wealth. They weren't allowed to take any
of their belongings from the city of Makkah.
They said, you can't take it. Suheib Arumih,
the famous companion, he had to leave.
When he left the city of Makkah and
he went to Madinah and he made the
hijrah,
they said to him, if you want to
go to Madinah,
you can't take any wealth.
Leave your wealth here.
And so he was on his horse and
he had wealth, he had some bags of
wealth, money that he had he said take
it. So he took his
he gave them his wealth, and he told
them where his wealth was in his house
in the city of Mecca.
And then they said to him,
that horse belongs to us.
That horse that you're riding on belongs to
us. So if you want to go to
Madinah, you have to give that horse back.
So he gave the horse back as well,
and he was the only companion to walk
from the city of Makkah to Madinah.
He made hijrah on foot. The only companion,
subhanAllah, to make hijrah by foot. And when
the messenger of Allah saw him, he smiled
and he said, your transaction has been successful,
oh oh Suhaib.
You know this was a wahi from Allah.
He told Allah about
what Suhaib radhiallahu an had sacrificed in order
to make the hijrah.
So
he entered Madinah and he said this, he
entered Mecca and he said to them, what
do you think I'm going to do to
you? And they said, you are a noble
brother, son of a noble brother. And he
said, fa'inyaqulakum
kamaqalayousafliyahwatihi.
I'm going to tell you and I'm going
to say to you exactly what Yusuf alaihis
salam said to his brothers.
There is no blame that's going to be
done upon you today.
No blame there will be upon you today,
Allah Azzawajal
will forgive you. And then he said,
Go for verily you are free, you're free
to go. And they were so surprised,
okay, after years of persecution, after years of,
you know,
you know mistreating them and killing them and
torturing them and humiliating them.
Most of them, the majority of them became
Muslims subhanAllah, because of this. Because of the
rahmah of the messenger Rav alaihis salaam. Because
of his mercy, because of his kindness, because
of his gentleness. From them was a Bhusufyan.
He eventually became Muslim.
You know.
And, you know, this shows you that anyone
can be
vengeful,
anyone can be, you know, aggressive, anyone can
be violent, anyone can get revenge
when they have power.
But the pinnacle of power, true power is
when you have that power, you have that
strength, but you refrain from using that strength.
You know, you refrain from acting like this.
You refrain from, you know, exercising this this
power and this strength and the might that
you have. You You know, you actually refrain
it and you stop, you stop yourself from,
you know, showing this power and instead you
show mercy, and you show rahma to the
people. And the messenger of Allah sallam, he
was Arhamur Rahimin. You know, he was from
those who was
the most merciful from the people.
He was the most merciful
from the people, and this is why the
Allah subhanahu wa ta'ala says that,
he says,
that the Muslims should be merciful towards one
another, understanding towards one another, you know. And
they should have mercy towards one another.
So this was the story of the Fath
of Makkah, the conquest of Makkah. When the
prophet
conquered the city of Makkah with very little
bloodshed.
And
this is what is meant by the ayah
of Allah Subhanahu Wa Ta'ala.
When the help of Allah Subhanahu Wa Ta'ala
comes to you, O Muhammad Subhanahu Wa Ta'ala.
Wal fath and the victory or the conquest.
And the conquest here refers to the conquest
of the city of Makkah.
Finally I want to mention, somebody mentioned
the the hadith which talks about the strength
of 30 men. The messenger Raul alaihi wa
sallam, you know, I mentioned last week that
he had the strength of 30 men. And
it's mentioned in Bukhari, Anas ibn Malik radiallahu
an. He said,
We used to talk and we used to
say that he who, the messenger of Allah
SWALLAM
and Nabi Yusuf wala salaam,
That he was given the strength of 30
men. This was something that the companions would
talk about. They would say that the prophet
had been given the strength of 30 men.
That's why during battle, okay, when the going
would get tough, they would go to the
prophet shalallahu alaihi wa sallam. Okay. Because he
was someone who was stronger and he had
physical strength. It said that he had the
strength of 30 men just like Anas radiAllahu
an is saying here. So inshallah, we'll continue
with the tafsir,
next week inshallah. Tafsir of, Surat An Nasir.
If
anybody's got any questions, then I'll do my
best to answer them inshallah.