Ihab Saad – Day 10 Al Anfal
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AI: Transcript ©
Asmaa Rahman Rahim alhamdulillahi Rabbi Lamin o salatu, Salama
Serena said in a molena Muhammad sallallahu alayhi wa Sabi Abu
Asmaa majma in and welcome back to another stop on our journey with
the Quran. And today, Inshallah, we will be talking about Surah Al
AFF
Suratul is a Surah madaniyah revealed to the messenger
sallallahu alaihi wasallam in Al Madin al munaww. And it's talking
primarily about a particular event. And that event is one of
the greatest days in the Quran in Islam, the day that Allah
subhanahu wa called yam al qurquhar, the day of distinction,
the day of separation between truth and falsehood, between two
different eras in the history of Islam. And that day was the 17th
of Ramadan, of the second year of the Hijra of the Prophet salallahu
alayhi wa sallam, which is the day of the Battle of Petra. First of
all, what is the emphel? The name of the Surah Al amphel is
basically the gains of war, any army, any especially the defeated
army on its way out of the battlefield, escaping from the
battlefield, they try to be as light as possible, so they throw
away all of their heavy weaponry, whether it's shields or swords or
spears or any of their weaponry, and these become a belonging of
the the army that won that war.
Also, if there are any prisoners of war, the belongings of these
prisoners of war become a loot for the Muslims, something that the
Muslims gained from capturing that prisoner of war.
The Surah starts with a question where the companions of the
Prophet salallahu alayhi wa sallam asked him, sallallahu alayhi wa
sallam about, what should we do with this anfal let's backtrack
for a couple of steps and talk about that day and about a
declaration that the Prophet sallallahu alayhi wa sallam made,
and how can we understand what happened next
in the Battle of Badr, the number of believers Following the Prophet
salallahu alayhi wa sallam was somewhere between 313
and 314 according to most of the narrations in the Sira, whereas
they are the number of the warriors in the army of Quraysh
was anywhere between 900 and 1000 Also, according to the estimate of
the Prophet sallallahu alayhi wa sallam, how did The Prophet
salallahu alayhi wa sallam guessed that number, or guesstimate that
number, he asked one of the servants, or the slaves who were
with the army of Quraysh, how many camels Do you slaughter every day?
He asked him initially about the number of warriors in the army,
and that slave could not answer the question. So the Prophet
sallallahu alayhi wa sallam asked him, How many camels Do you
slaughter every day? And that person said, some days nine and
some days 10. And it was well known that a camel would suffice
for 100 people. So from that, the Prophet sallallahu alayhi wa
sallam guesstimated the number of the worries of Quraysh to be
anywhere between 900 and 1000
Allah subhanahu wa tells us that the day of the Battle of Badr was
one of the great days in the history of Islam. It was a
milestone in the history of Islam. If you imagine today that one
point something billion Muslims, or if you look at the number of
Muslims from the time of the Prophet salallahu alay wa sallam,
until today and until the end of time, we're talking about billions
and billions of Muslims.
The faith of these Muslims, with the will of Allah subhanahu wa was
based on that day, what the performance of these 313
or 314
individuals did
if we imagine the number 313 314
and if you think about a masjid,
a masjid that has rows, each row has 20 people, we're not talking
about A huge Masjid. By the way, we're talking about an average
size, or even a small size Masjid. Each row has 20 people, and that
Masjid has like 15 rows, or 16 rows,
the people in that Masjid where would be about the number of the
companions of the Prophet sallallahu alayhi wa sallam in the
Battle of Petra. It's not unusual for many of our masajid. We ask
Allah subhana wa Taala to authorize the masajid to be
reopened so that we can enjoy our prayers and our rituals in the
masajid and meet with our brethren in the masajid.
It's not unusual that.
For a Jumah or a tarawiyah, especially in the last 10 nights
of Ramadan that the people in the masjid exceed the 313 or 314
but these were not regular individuals. These were people who
were willing to sacrifice everything and anything for the
sake of Allah subhanahu wa, and that's why Allah subhanahu wa gave
them a special treatment in the history of Islam, if you're
talking about the ranks of the companions of the Prophet
sallallahu alayhi wa sallam, we have a special rank, Allah Jannah,
the 10 people that the Prophet sallallahu alayhi wa sallam
promised paradise in their own lives. And then we have
the people of Badr following that immediately is the group of
companions who witnessed Badr with the Prophet sallallahu alayhi wa
sallam. Someone might ask, so at the time of the Prophet saw in the
second year of the hijra, were the Muslims only 313 or 314 No, the
Muslims were much more than that. But the Prophet sallallahu alayhi
wa sallam had urged a group of believers. It was not a compulsory
order. It was a voluntary order to follow the Prophet sallallahu
alayhi wa sallam in an attempt to intercept the trade caravan of
Quraysh coming from Hashem led by Abu sufy Adam harp this trade had
half of the wealth of Quraysh, the annual trade of Quraysh. So it was
a very wealthy
caravan, and the Prophet sallallahu alayhi wa sallam urged
his companions to acquire this caravan and intercept it as a
compensation for all their belongings and their property that
they have lost or left back in Mecca when they were migrating
with the Prophet sallallahu, alayhi wa sallam, especially also
that the news came that Quraysh is going to dedicate the proceeds and
the prophets of that trade caravan to prepare an army to invade al
Madin al Munawwara and try to exterminate the Muslims
they tried to intercept that tra that caravan on its way up to
Hashem, with the goods coming from Mecca and the money coming out of
Mecca, and they missed it by a few days. And they tried to intercept
it on its way back from Hashem to mecal muqarrama, and also Abu
Sufyan heard about it, so he took a different route, and the
Companions missed it by a few days. The news had already reached
Quraysh that Rasulullah sallallahu alayhi wa sallam is trying to
intercept this caravan. So Quraysh gathered this huge army, and they
recruited everyone, and whoever could not go would hire someone to
go on their behalf, to fight, thinking that it's going to be a
walk in the park, we are better prepared, well armed, and the
Muslims would be taken by surprise. So it's not going to be
a big deal. On the way to Al Madin al munawwarah, they learned that
the caravan is safe and sound and it's on its way back to Mecca. But
the enemy of Allah subhanahu wa and one of the arch enemies of the
Prophet, sallAllahu, alayhi wa sallam, Abu Jahl, insisted that
even though the caravan is safe, we are gonna go and teach these
Muslims a lesson, so that it would remain in the history of the
Arabs. They would hear about our victory, and we're gonna have a
festival. We're gonna slaughter camels, we're gonna invite people
to see our victory, so everyone would fear us, and no one would
think about doing something like that. Later on, when
the Prophet sallallahu alayhi wa sallam went with his companions,
they were they had the intention that were just going to intercept
this caravan. So again, as I said, it was an optional call, therefore
not all the Companions who could follow the Prophet sallallahu
alayhi wa sallam did. It's an optional thing, so there's nothing
wrong with missing it. That's how they thought. But when they
reached that place out of Al Madin, Al
munawww, informed his messenger, sallallahu alayhi wa sallam about
the army of Quraysh that Ashoka, the well
fortified army, and not the less protected trade, caravan, railroad
that is Shoka. So now it was an the Prophet sallallahu alayhi wa
sallam, could not proceed with that war without seeking the
consultation with his companions, especially as we have mentioned
before, the majority of that army was from the people of Al Madin al
munawwal did not have
a compulsory role into supporting the Prophet sallallahu, alayhi wa
sallam out of the borders of Al Majin al munawwah their pledge to
the Prophet sallallahu alayhi wa sallam, and their covenant in Bay
at Al aqtainia, the second covenant of Allahabad, that
they're gonna defend the Prophet saw them and protect him within
the borders of Al Madinah, warah, but now they're outside, and
that's why we mentioned before the Prophet sallallahu alayhi wa
sallam asked for opinions.
Sayyidina Abu Bakr, Sayyidina, Omar, Sayyidina Muhr, all of them,
muhajireen, told the prophet sallallahu alayhi wa sallam that
we are willing to support you without without any second
thoughts. And then the Prophet sallallahu alayhi wa sallam still
kept asking for opinions When Sayyidina, sahab numaya understood
that the Prophet salallahu alayhi wa sallam is asking to hear from
the Ansar, and he responded in his very beautiful way, telling the
Prophet salallahu alayhi wa sallam that we will follow you wherever
you go. If you even cross the sea, every one of us is going to cross
it with you. And the Prophet sallallahu alayhi wa sallam felt
satisfied with that answer. And the Prophet sallallahu alayhi wa
sallam promised the believers in that war. He told them,
sallAllahu, alayhi wa sallam, man qatalan, fala hussala Bu, woman as
Iran, fala hussala Bu, which means whoever kills any of the Combating
army that's fighting us, they would own their belongings. Their
belongings would own would be owned by that person who killed
that non believer, and whoever captures a prisoner of war among
the non believers would also own whatever that prisoner of war has
on him. So that was a clear
command from the Prophet. Saw them, the Companions hearing about
that they thought they would not, did not actually care about the
material value of these belongings, but they cite as a
citation or a declaration from Allah subhanahu wa and His
Messenger, sallallahu alayhi wa sallam, about the bravery and the
courage of each one of the companions. So if I killed 10 of
the enemy, it is much better than killing two. That's how they
thought, if I can capture seven of the enemy, that shows that I
fought much braver than someone who didn't catch anyone or catch
or caught one or two. That's the thing that they thought about. And
they were not basically talking about, again, the material value
of for most of them, at least the material value of these
belongings. So at the end of the war, and Inshallah, maybe in
another time, we're going to talk about the details of that battle.
And if you want to get some detailed description of that
inshaAllah, you can refer to the series that we have put about the
seerah of the Prophet sallallahu, alayhi wa sallam, which is
available online. You can find it either on YouTube or on its own
website, which is called Islamic source.org,
Islamic source just one word.org,
or if you search on YouTube, you're gonna find it also under
Islamic source.org,
Alhamdulillah, we went into more detail, into the commentary on the
Sira of the Prophet salallahu alayhi wa sallam, also linking the
ayah that were revealed on different occasions related to
events from The Sira of the Prophet sallallahu alayhi wa
sallam. So at the end of the battle, now that the companions of
the Prophet sallallahu alayhi wa sallam had collected these gains
of war, some of them started arguing if, for example, someone
fought one of the warriors of the non believers and injured them a
severe injury, but someone later on, came and killed that injured
non believer who tried to resist or try to fight again, who owns
the belongings of that non believer? Is it the one who
initially injured him or the one who accomplished the mission and
killed that enemy? So now they started arguing who should have
that honor, and they started arguing in a way that was very new
to the companions of the Prophet sallallahu alayhi wa sallam. They
argued, and their voices got loud, attacking each other and sort of
accusing each other. So Sayyidina rabadanov anhu, one of the great
companions of the Prophet sallallahu alayhi wa sallam, and
one of the nuchabit one of the delegates of Al Azhar in bayatila.
He witnessed actually both of the way al ulata, valua and netanyah.
He narrates a hadith saying that that Surat Al and fell was
revealed to Rasulullah, his Allah sallam, when we disputed and when
we quarreled about Al and fell was a at fina, and we did not exhibit
the best manners. We showed some bad manners in our arguments. So
Allah subhanahu wa starts the surah with Yes, Aluna kadil and
fell. They ask you about these gains of war. What should they do
with them? Kulin and fell. Ul lahi wa Rasul. Take your hands off.
These belong to Allah subhanahu wa and to His Messenger, sallallahu
alayhi wa sallam. And then comes the lesson to be learned that the
Allah was Lehua nikun wa alter Allah Hawa Rasulullah, meaning So
fear Allah subhanahu wa taala. And.
Double miracle, or a miracle that had a double effect. Allah
subhanahu wa made the sky drop a lot of rain on that day, and ALLAH
SubhanA wa taala, again, is mentioning that as a way of
reminding the believers about his bounty Subhanallah upon them, that
it is not their courage, it's not their bravery and their military
might that caused that battle to end this way. But it was the
support from Allah subhanahu wa first and foremost. Then maybe the
dedication of these companions around the Prophet sallallahu
alaihi wasallam. So Allah subhanahu wa is telling them that
he has caused this, this rain to come and on again. It's running it
this rain is falling on the same soil, but it had a different
effect on the two sides. From the side of the non believers, it
caused the sand to become muddy, so the feet and the legs of their
animals, whether camels or horses, would sink in the ground and make
their movement very hard for them to proceed and to move faster. On
the other side, the other the side of the believer, when the rain
fell on the sand, it sort of consolidated the surface. It made
the surface compacted and easier for them, and easier for them to
walk, and easier for their animal to move without their legs getting
stuck in that sense, again, that's a miracle from Allah subhanho wa
Taal. Allah subhana wa Taala is talking about another miracle that
happens during the time of war. You can imagine how people are
worried, how they are anxious at the time of war, how the sense of
anticipation and the adrenaline running through their veins would
prevent them from dozing off or sleeping they it would keep them
extremely alert, especially seeing the army of that number across
from them. But Allah subhanahu wa caused them to sleep, and that's
the sleep of comfort from Allah subhanahu wami in that sin Surat,
Surat in ASWAT, if the same thing happens as Allah subhanahu wa
tells us in Surat and Imran, tumma bag and salaam Adil, Rami,
Emmanuel and Yasha taught if at a minkum and here, ALLAH SubhanA wa
Taala is telling the believers also that ALLAH SubhanA wa Taala
caused them to doze off again as a sign to comfort them, to slow
their heart rate, their heartbeat and for for the body to act in a
comfortable in a relaxed way, and not in an anxious, worried and
panicking way. That's the mercy from Allah subhanahu wa to the
extent that the narrators, the companions of the Prophet saw them
would say that one of us would be sitting, and their sword would
fall from their hand. They would wake up, and they go off. They go
into sleep again, and the sword would fall into their hand. To the
extent that some of them had dreams. They They slept deep
sleep, and they were dreaming, and when they woke up now they need to
make wudu, and some of them even needed to make host. So Allah
subhanahu wa made this water come from the heavens to cleanse them
and to comfort them and to have this double effect that were
talked about. This is a miracle from Allah subhanahu wa, subhana
wa Taala tells them it unto him be Lord, what it do? El dunya wa HUM
beloud, what it will be, what it was, well, what rock was, fella,
Ming come well out our atom lock the left thumb. Feel me. Ad so
Allah subhanaw taala is showing them a map of the battlefield.
Where you are, the place where you are, your camp is the place where
their camp is. And if you were to synchronize that meeting to occur
at that moment, and in this particular location, you wouldn't
be able to do that, but Allah subhanahu wa is the one who
planned for all of that to happen that way. Allah subhanahu wa also
is telling them that you spend the night before the battle. The
Prophet sallallahu alayhi wa sallam, first and foremost, spent
that night supplicating to Allah subhanahu wa, Sayyidina Abu Bakr,
Yallah Wan, who was watching the Prophet, saw raising his hands to
Allah subhanahu wa in supplication to the extent that the garment on
the shoulders of the Prophet salallahu ala fell off his
shoulder. Sayyidina Abu Bakr, from what he knows about the Prophet
sallallahu sallam, from from what he knows about Allah subhanahu wa
told the prophet sallallahu alayhi wa sallam, ya rasulallah,
jizunlakam, messenger, sallallahu alayhi wa sallam,
slow down. Calm down. You are asking Allah subhanahu wa, but
calm down, Allah. I know that Allah subhanahu wa will fulfill
his promise to you, subhanAllah,
look at the role, sort of role reversal in Surat tawbah. Allah
subhanahu wa is telling us about how Sayyidina Abu Bakr Abu.
RadiAllahu. Anhu was the one worried when they were in Allah in
har when they were stranded on their trip of Hijra in the cave of
Saur. And Rasulullah was the one comforting him, telling him,
latahizan in Allah Hamana, don't worry. Allah, Subhanahu wa Taala
is with us now. Sayyidina Alam, he knows that the Prophet salallahu
alayhi wa sallam knows that Allah subhanahu wa fulfill his promise
to him. Yet he's telling the Prophet sallallahu alayhi wa
sallam, spare your energy. I have full confidence that Allah
subhanahu wa will give us the full support.
Allah rasulallah dosed off for a few seconds, and then when he woke
up, he sallallahu alayhi wa sallam said, Wallahi al Raida, masa al
qawmi, radhan, Allah, subhana wa Taala showed me where each one of
the leaders of the army of disbelief, the army of Quraysh,
where each one of those leaders is going to be killed. And the
Prophet saw them pointed here. Abuja is going to be killed here,
Abu is going to be killed here, shaybna Rabbi is going to be
killed here. Umayyad bahala is going to be killed here, and Walid
Ibn Rabah is going to be killed here. And so on. The Prophet saw
them pointed to the particular locations the narrator say later
on, none of them was away from that particular location, even a
few inches exactly where the Prophet sallallahu alayhi wa
sallam pinpointed. Allah subhanahu wa is reminding the believers also
about a miracle. When they were asking Allah subhanahu wa for
support, Allah subhanahu wa promised them that he will send
angels to fight on their side, next to them, next to the
believers. And many narrators of the Sira say this is the only
battle where the angels physically fought with the army of the
Prophet sallallahu alayhi wa sallam, whereas in other battles
they were descending to support them morally but without
participating physically in the war. But in this case, they fought
with the army of the Prophet sallallahu alayhi wa sallam, hand
in hand. Later on, Rasulullah Sayyidina jibi came to him and
asked him, How do you consider the people of Badr among you? And
rasulallah said, we consider them our best. And Sayyidina jibi
alayhi salam told the prophet sallallahu alayhi wa sallam, this
is exactly how we count the angels who have witnessed bed with the
believers. We also count them as our best.
Allah subhanahu wa also brings to our attention and to our
understanding.
Allah subhanahu wa brings to our attention that, again, it's first
and foremost the support from Allah subhanahu wa. It's not
again, the human the human effort, of course, had a certain role, but
without the support of Allah subhanahu wa, that human effort
has no value whatsoever. So Allah subhanahu wa informs his
messenger, sallAllahu, alayhi wa, Sallam wana ramayt Ramallah, that
it was all in the hands of Allah subhanahu wa. He could have made
this battle turn in a different way. But when Allah subhanahu wa
saw the sincerity and the dedication of the companions of
the Prophet sallallahu alayhi wa sallam, first and foremost the
Prophet sallallahu alayhi wa sallam and then his companions,
Allah subhanahu wa sent the angels to support them and to fight with
them. Allah subhanahu wa gives an example of a confrontation between
truth and falsehood from previous times about the story of Iran and
his people, how they denied Allah subhanahu wa and ALLAH SubhanA wa
Taala due to their sins and their transgressions against Allah
subhanahu wa, ALLAH SubhanA wa Taala destroyed that civilization,
or destroyed that dynasty of Iran on the hands of Sayyidina, Musa
Alain, Nabi na Ali, salatu wa salam, as we had mentioned in
previous Sur, Allah subhanahu wa is also telling us about the role
that the believers should play in the future in their wars with
their enemies, where Allah subhana wa Taala is telling the believers
to prepare all means of power in for their confrontation with the
enemies. Because if this is the first major battle, it is not
going to be the last. This is just the beginning of physical
confrontation between truth and falsehood, between Islam and
disbelief. Now, before Islam, by the way, for the period of Mecca,
the 13 years of Mecca, the Muslims were commanded not to
reciprocate aggression, except in case of self defense, if someone
was about to be killed, they have to repel that aggression, but the
Muslims should not fight back in general. So.
That period was marhalat kafil ADA or kaphilia. Keep your hands off
the enemies. Try to avoid them as much as you can. Try to protect
yourself at the same time. But do not start any aggression
on the way of the Hijra of the Prophet salallahu alayhi wa
sallam, from Mecca to Al Medina, looking at the milestones here on
the way of the Hijra of the Prophet sallallahu alayhi wa
sallam Allah subhanahu wa revealed the ayah that authorized the
believers for the first time to fight back, to fight those who
attack them. Now the Muslims are allowed to fight them, and this is
the ayah that comes in surat al Hajj, udayan Ali lanabi and Nahum
dunimo. Now, ALLAH SubhanA wa Taala has seen that these Muslims,
these believers, have been oppressed for too long, and now
that they have established their own state in Al Madin al nawara,
or about to establish their state in Alma nawara. Now Allah subhana
wa Taala is giving them the authorization to carry weapons and
to fight those who fight them.
Allah, Subhanahu wa is telling us about preparing all the means of
power. And we talked about that briefly before where the area that
comes in surah and fell were a du la Huma stato min Hoa wamin debat
al Khail turhi bu na viya do wa Taala says, prepare for them all
the means of power for those enemies of Allah subhanahu wa
first and foremost, as a deterrent. So when they know that
you are strong, when they know that they are you are powerful,
they might be deterred from attacking you, so no blood has
been shed to Hibu nabiha, Abu Allahi wa Adu, welcome. You throw
terror in the hearts of the enemies of Allah, Subhanahu wa and
your enemies by being strong again, not to terrorize them in
the modern context, but to throw fear in their hearts, because they
know that if they come and attack you, they're gonna fight a very
strong army, and they're gonna lose a lot of their forces so they
would be scared from fighting you in the first place, and that was
very important, as Rasulullah says in the meaning of the Hadith Mushi
Allah ATI shar, that Allah subhanahu Wang the weapons that
Allah subhanahu wa has supported me with is the fear that Allah
subhanahu WA throws in the hearts of the non believers, hearing
about me and hearing about our preparations from a walking
distance of a month. So from a far distance, they would know about
the readiness of the ummah of the Prophet salallahu alayhi wa
sallam, so they would not dare invade them. Or if they want to
invade, they're going to do that at their own expense, and they're
going to pay a high price.
What are these means of power? Again, as we mentioned last time,
we're talking about three different levels of means of
power. Unfortunately, today, when when people talk about the means
of power, we see many countries accumulating arsenals of weapons.
And these weapons, they spend billions of dollars or pounds or
currency to acquire these weapons. And in the end, these weapons rust
in the desert, or they are not used, or if they are used,
unfortunately, in many cases, they are used against Muslims, rather
than being used against enemies of Allah subhanho wa taala. Allah
subhana wa Taala did not authorize the Muslims to carry weapon, which
is the last means of power until Allah subhana wa Taala has shown
them how to behave, how to fight bravely, justly and for the sake
of Allah, subhana wa taala, only a man came to the Prophet
sallallahu, alasallam, asking ya rasulallah. In narajula yukatilu,
shaja Atan wa in narajula yukatilu, hamiyatan wa in narajula
Makan hubaina, nes fayyuda Alika, man would fight because they are
brave. Man would fight out of zeal for their own tribe or their own
family. A man would fight so that his place would be known, and
people would point to him, saying, Look at this brave warrior. Which
one of those is for the sake of Allah subhanahu wa, the Prophet
salallahu alayhi wa sallam responded by man qatalimatullah,
the one who fights so that the word of Allah subhanahu wa is
supreme. That is for the sake of Allah Subhana.
And not for any other purpose, for fame or for recognition or for
financial gains or whatever that is, not for the sake of Allah
subhanahu wa.
So Allah subhanahu wa
showed these companions how to tolerate, how to control their
temper, control their anger, so when they release that anger, it
is only for the sake of Allah subhanahu wa, and not for self
aggrandization Or for self revenge or anything like that. It is only
for the sake of Allah subhanahu wa.
So the first, what is the first means of power, then the highest
level. The highest level is the faith in Allah subhanahu wa, the
reliance on Allah subhanahu wa, and knowing that Allah subhanahu
wa sees and knows everything that I say or think of or have or have
a feeling of, so nothing can be hidden from Allah subhanahu wa if
we lose that alliance with Allah subhanahu wa and that reliance on
Allah subhana wa taala, no other means of power is going to be
efficient. Actually, it's going to be a curse more than being a
blessing. The second level of that power is the power of unity and
solidarity among the Muslims, and that's why this is the whole
purpose. This surah was revealed when that was about to crack or to
show signs of weakness. Allah subhana wa Taala immediately
invited them to reconcile, regroup, forget about everything
else. This is the most important thing right now, after believing
in Allah subhanahu wa to be united and to show solidarity,
if the army of the group or the group of believers has this faith
in Allah subhanahu wa and then that power of solidarity and
brotherhood and support of each other, then the third means of
power is the military power. And now this is the icing on the cake
that comes to again, to give the physical means, after having the
spiritual means and the Brotherhood means, now you have
the physical means, and then this is accomplishing the whole picture
of the means of power.
There's a beautiful ayah also in Surat, and all the ayat are
beautiful, as we always mentioned, but there's a beautiful area in
Surat Al and fell that is talking about
the importance of enjoying good and forbidding evil. This area is
actually can be recited according to the different Qura at in
different ways, the one in the the most common way it is recited is
what Taku fitnesso
That beware of a trial or a test or a calamity that might not
affect only the oppressors, Which means other people may be affected
by that calamity, when, if they do not change the wrongdoing, if they
do not enjoin good and forbid evil, the Hadith of the Prophet
salallahu alayhi wa sallam, the very beautiful Hadith where he
gives an example about People who drew lots on boarding a ship, some
of them were on the upper deck, some of them were on the lower
deck, and water was kept on the upper deck,
so they were navigating through a sea or a body of water, and those
on the lower deck, whenever they wanted to drink, they had to go to
the upper deck until the water in the lower deck ran out and they
kept going back and forth to the upper deck to drink. One of them
thought, what if, instead of keeping going up and down and up
and down, what if we break a hole in the hull, in the side of that
ship, so that we can get water directly from that river, or from
that water body, instead of going up and down and up and down, is
this a good idea to break a hole in the side, in the side of a ship
that's navigating through a body of water? Of course, it's not.
And the Prophet sallallahu sallam said, if the people on the upper
deck do not stop them from this foolish act, what is going to
happen that whole ship is gonna capsize. It's gonna drown. And
everyone is gonna drown, not only the people on the lower deck who
broke that side of the ship, but also the ones on the upper deck
who did not prevent them from doing that foolish act. And if
they stop them from doing this, everyone is gonna be spared.
Everyone is going to be saved. So this is the metaphorical example
about enjoining good and forbidding evil, which is
displayed through this area, that if the calamity comes, if the test
or the trial comes, and the wise people do not step up and prevent
the foolish ones from behaving foolishly and the oppressors.
From behaving in an unfair way. If they just keep silent, everyone is
gonna perish.
The other way the ayah is recited, is what Taku fitnan. Let us even
come hassa Again, these different ways of reciting the Quran always
give different beautiful meanings that are supporting each other. So
in this case, ALLAH SubhanA wa Taala is saying that this fitna
the first casualty of that of that fitna is going to be the
oppressors who perpetuated it in the first place. Allah subhanahu
wa also is reminding the believers to be sincere to their promise to
Allah subhanahu wa and to His Messenger, sallAllahu alasdina
amanu, let a whole new law our Rasul. What a whole new a man at
Alamo. Many narrators say that this is an area that was revealed
in particularly one of the companions of the Prophet
sallallahu alayhi wa sallam. Although anyone who has read in
the books of Islam knows that there's a certain general rule
that that says Al Ibra
be
ramum, Allah abus, which means that sometimes an ayah would come
that was revealed in a particular event, but its meaning is general,
so it can be taken out of that particular event. It applies to
this event and applies to other events that are supported by the
same meaning. So here Allah subhana wa Taala is telling the
believers to fulfill their pledges to Allah subhanahu wa not to
betray Allah subhanahu wa taala and His Messenger, sallAllahu
sallam. The some of the narrations talk about that this ayah was
revealed in the great companion of the Prophet sallallahu, alayhi,
salam, Sayyidina, Abu Luba when
he was visiting after one of the betrayals of the Jewish community
in Al Madin al nunawara, and
the Prophet sallallahu Sallam sent him to explore what's going on.
And these Jewish tribes asked him, What do you think the Prophet
salallahu alayhi wa sallam, I believe it was after the Battle of
banyak huraida that they asked him, What do you think the Prophet
sallallahu alayhi wa sallam is going to do to us? And he did like
this, which means you the the fighters who fought the Prophet
saw them and betrayed him are gonna be killed as soon as he did
that, he's he remembered I was not authorized by the Prophet
sallallahu alayhi wa sallam to say that I have divulged a secret. I
have betrayed the trust of Allah subhanahu wa and His Messenger,
sallallahu alayhi wa sallam, and he went back to the masjid, and he
tied himself to one of the columns of the masjid and said, I am not
gonna untie myself until the Prophet sallallahu alayhi wa
sallam unties me himself, and until Allah subhanahu wa forgives
me. Later on, Allah subhanahu wa revealed that he has forgiven him
for this transgression, and the Prophet salallahu alayhi wa sallam
untied him himself. So again, that shows how particular were the
companions of the Allahu Anhu in understanding what are their
limits, how to protect and preserve the secret of the Prophet
salallahu alayhi wa sallam, we know that one of the secrets that
the Prophet sallallahu, alayhi wa sallam has given to one particular
companion, Sayyid nahuda, if Ilia man RadiAllahu, anhu, and this was
in Surah Al tawbah, as we discussed it before, in the events
of the Battle of the book, Surah Al tawbah is the one.
Actually, we're still going to talk about Surat tawbah later on
tomorrow, Inshallah, in Surah te taubah
Rasulullah Abu asmaaam confided in one of his companions, Sayyidina,
who the Allahu the names of the hypocrites. And we're going to
mention in what context, what was that given and only
Allah subhanahu wa informed the Prophet saw them about the names
of these hypocrites. And the Prophet saw them confided in only
this companion, Sayyidina hudayfah, about the names of these
hypocrites. Some of the companions were worried. Are we on that list?
Sayyidina Omar of the Allahu kept nagging on. Sayyidina, who they
follow the Allahu anhu, please tell me, am I on this list? And
that's after the Prophet SAW had passed away, and Sayyidina, who
therefore would say, I would not betray the secret of the Prophet
saw them, but under the nagging, the continuous asking of Sayyidina
Umar, Sayyidina Haifa told him, You are not just leave me alone.
You are not on that list, and I'm not going to tell anyone else
whether they are on this list or not. So please don't harass me and
don't bother me. I'm not going to betray the secret of the Prophet
sallallahu alaihi salam. Later on, the Companions would know who had
been on that list when a person died, they would wait and see did
Sayyid nahuda, if I pray on them or not?