Surah Aal-Imran

Ali Imran literally means family of Imran. He was the maternal grandfather of Isa.
This surah is the third surah of the quran. It is called aaali Imran, not al-imran, aal
means family. There are 200 verses in Surah Imran. It is a madani surah, being
revealed after the hijrah of the Prophet sas. The first 83 ayaat were revealed
when a delegation from Najran came to Madinah in the year 632. They were
Christian and they came to ask the Prophet sas about Islam. This surah came after
Surah Baqarah. The two surahs are called the twin surahs bc their content is
similar

Hadith: Learn surah Baqarah and Surah al Imran bc they are two lights and they
shade their people on the DOJ as two clouds, two spaces of shade or two lines of
flying birds.

Similarities between Baqarah and Imran:

(1) They are both long

(2) They both begin with the same huruf al muqataah (alif laam meem)
(3) They both begin with the mention of the Book
(4) In surah al baqarah, the mutaqeen, the kaafireen, and the munafiqeen are
mentioned while in surah al Imran, the believers and the disbelievers are
mentioned
(5) In surah baqarah, the story of the creation of Adam is mentioned while in
surah Imran, the story of the creation of Isa is mentioned
(6) In surah baqarah, the Bani israeel are addressed while the Christians are
addressed in surah Imran
(7) Both surahs conclude with a dua
            

           

Upon you He The The He except Any not Allah

gradually sustainer ever god
sent living
down

 - disjointed letter, the huruf almuqata’a. they are read separately without
harakaat. Muqataa is from qata which means to cut. Fourteen of the alpahabet
appear in 29? surahs of the quran.

Why are the huruf maqataa used? Four opinions:

(1) they have a meaning. Scholars have differed as to their meaning (some say
they are abbreviations of His names, some say they are abbreviations for the
name of the surah which they appear in) there is no solid evidence behind these
meanings as there is no text in the quran or the sunnah that tells us what these
letters mean.

(2) they are the Arabic alphabet (huruf ijaa’eeya) and they don’t have any meaning

(3) these huruf have a meaning bc nothing meaningless can be in the quran. We
have not been informed of the meaning so we should not speculate what the
meaning is.

(4) we must take these letters as they are. We should not go beyond reciting
them. Allah knows best regarding the meaning and the purpose behind them.
We learn from the sunnah that in reading these letters is a reward.
It has been said that these letters are there to draw the listener’s attention. Other
scholars have said that muslims are already paying attention to the recitation and
if that was the purpose, these huruf would be mentioned in the beginning of every
surah.

Other scholars have said that the wisdom behind these letters is to show the arabs
that these letters are their own language, but can you imitiate the style or produce
something like it? The purpose is to display the miraculous nature of the quran. If
it was composed of letter of a different language, it would be nothing miraculous.
The purpose of these letters is to show that the same letters that are read and
spoken, can not be reproduced. Following these huruf are always ayaat that exalt
the status of the quran. In some surahs, the huruf almaqatah are followed by
some miraculous aspect of the quran (something about the future). In surah
Maryam, after the huruf almuqatah, the mercy of Allah on Zakariah is mentioned
(something that had happened 100s of years in the past).


..Allah there is not god except Him.
He is the only one and true god
Ibn Abbas said that iIlah is the one who everything turns to and everyone
worships.

People turn to them and worship but none deserves worship except Him.

(Najm:23)~ these gods whom you worship are only names given by you and your
forefathers.

The one who created you is the one who deserves your worship.

 -(haa,yaa,yaa) from hayyat, which means life. Hay is the one who has
hayyat, or living. For Allah swt it means the ever leaving, the one who was, is and
will always be. It also means regarding Allah, one who gives life. It explains to us
the most perfect attribute of Allah. He has perfect life. So here it means he has the
most complete and perfect life. His perfection in His hayyat is in two ways: (1) in
wujuh (existence) – his existence is not afflicted with any deficiencies
(Hadid:3) He is the first and the last, and the apparent and the hidden, and He is
knowing of everything. Human beings lives are preceded by non existence, but
Allah swt has always existed. and (2) zamaan (time)- it means that He always had
life, His life was not preceded by nonexistence,
His knowledge is complete and perfect. The knowledge of the creation is limited.
His qudrah is perfect as well bc He is alHayy. There is none like Him, thus He
deserves our worship.

 - (qaaf,waw,meem) qaama and qiyaamah means to stand. Qaaim is one

who stands. When you show the excessiveness of one who stands, you say
qawaaam. That is why the men are referred to as qawwaam bc they have to
constantly look after their wives and family. More than qawwaam is qayyum. It
shows the perfection in his actions. He is the one who manages all of creation. It
gives two meanings: (1) one who is established fully and eternally without any
support; self subsisting, completely independent, doesn’t need others. (2) one
who establishes others such that everyone needs Him.

Both of these names together are the greatest name of Allah swt. When one calls
on Allah by these names, He responds to them.

It is found in three sources: Albaqarah, Alimran, and Taha.

Hadith: the Prophet sas said, Allahs most magnificent name when used to implore
Him, He responds.

Whenever the prophet sas was concerned about a matter, he would pray to Allah
and use Allahs names to call upon Him.

AlHayy, He has the most perfect attributes and AlQayyum, He is the only one who
can answer our prayers. We should call upon Him with these names.



 -(nun,zaa,laam) to send something down from above, gradually, one part
after another. Nazzala,yunazzilu, tanzeelan. It was sent gradually for several
reasons:
 (1) it is difficult to understand and grasp if one learns all at once.
(2) it is easier to implement it gradually
(3) when something valuable is given over time, it is valued more, appreciated
more.

        

        

The Injeel The Torah And he Its two between For confirming With the The book
sent hands what truth
down

 -the quran

 - (haa,qaaf,qaaf) any word or action that is as it should be, in a matter that
is appropriate and at a time that is needed.
Allah swt sent the book at a time that it was most needed. After Isa, the followers
were prosecuted. To be accepted, people drifted away from the correct deen. the
Torah and the injeel were changed and the people were lost. He sent down the
book at the most perfect time.

He has also revealed the Book in the manner that is the most correct. Angel Jibraeel
brought it down to the Prophet sas. Angel Jibraeel was the most trustworthy angel.

(shurah:192,193) ~indeed this quran is a revalation of the Rabb of the worlds, sent
down by the ruh al ameen.
It also means that the kitaab has haqq in it; the book contains the truth. Every single
statement is free of doubt bc it is the word of Allah.

In the previous ayah, Allah mentioned about His perfect attributes. Now He is telling
us that He sent us down this book.

 -(sawd,daal,qaaf) from tasdeeq which is from sidq. It confirms that which
was before it. How is the quran musaddiq?
(1) it confirms the truthfulness of the previous books ( the injeel, the torah,..)
(2) it confirms the content of the previous books (they mention the coming of the
last book and the last messenger)

 -(nun,zaa,laam) nazzala is He sent down gradually and anzala just means He
sent down, He sent it. The Torah and the Injeel were revealed at once, not
gradually. Musa received it at once. Bc the previous books were for specific people
while the quran was for everyone. Also, the previous books were not the last books
like the quran. The Torah had the do’s and dont’s. the Injeel was also sent to the
Bani Israeel who were already Muslim. The quran was not sent to Muslims; it was
sent to the arabs.

 - literally means; it is a Hebrew word that means law, shariah, which has
do’s and don’ts. It is also said that it is from wara/yari a (waw,raa,yaa), which
literally means to light fire. So it is wira, or a light for people. The jews followed the
Torah (Baqarah)

 - it is said that it is a Greek word, which means good news. Others say
that it is from najl, when water is spread over the surface of the earth. the injeel
was given to the bani israeel to make it clear to the people. The Christians followed
the INjeel (Imran)
…and He sent down the Torah and the Injeel.
           

          

They those indeed The And He For the guidance before from
disbelieved criterion sent people
down



 -hady is a gift. Knowledge is a gift of Allah. A hady is transferred from

one to another. Hidaayah means transformation, from a different person to a
new person. After hidaayah, he doesn’t do the same things he used to. When
one has guidance, they are clearly different. Not only do they recognize the
change, others do as well.

 -for the people of that time.



 -(faa,raa,qaaf) from faraqa, that which distinguishes between two

things, between truth and falsehood, beneficial and harmful, benefical and more
beneficial. The furqan refers to the quran. It is mentioned here to show that the
quran was sent to distinguish truth from falsehood after the previous books
were distorted. Secondly it has been said that furqan refers to all of the
scriptures. It is a characterstic of all of the books.
 





            

           

Allah indeed Retribution/ possessor The And One A punish For Allah With
revenge always Allah severe ment them verses
all
mighty

 - something very hard, vigourous. From shadd which means to bind something,
very tightly. Something that is very tight, hurts and it is difficult to remove it.
So a punishment that is very difficult to bear, massive.
Also conveys the meaning that they will never be released; it will bind them eternally.

(Dukhan:43-50)

      

43. Verily, the tree of Zaqqûm,
44. will be the food of the sinners,
                 

    

45. like boiling oil, it will boil In the bellies,
46. like the boiling of scalding water.
47. (it will be said) "Seize Him and drag Him into the midst of blazing Fire,
48. "Then Pour over his head the torment of boiling water,

            
49. "Taste You (this)! Verily, You were (pretending to be) the mighty, the generous!
50. "Verily! This is that whereof You used to doubt!"

(Fatir:37)

                

          
37. therein they will cry: "Our Lord! bring us out, we shall do righteous good deeds, not (the evil deeds)
that we used to do." (Allâh will reply): "Did we not give You lives long enough, so that Whosoever would
receive admonition, - could receive it? and the warner came to you. so taste You (the evil of Your deeds).
for the Zâlimûn (polytheists and wrong-doers, etc.) there is no helper."

…those who disbelieve in the ayaat of Allah, for them is a severe punishment.
why are the disbelievers being mentioned all of a sudden. Some people accept the
guidance while others refuse to accept the guidance. Allah swt has revealed the book. If
someone doesn’t accept the guidance of Allah, he is a criminal, he is absolutely wrong.
Our knowledge compared to Allahs is a drop in the ocean. His ‘ilm is most perfect. One
who doesn’t accept His guidance deserves some punishment. He has given us everything,
how can we disbelieve in his verses? If one is living on the earth that Allah has created,
taking benefit of all of the bounties, deserves punishment.

 -one who is mighty, victorious,

 -(nun,qaaf,meem) naqama literally means to dislike something/someone.
Naqama is also to think bad of someone and say words of reproach to them and even
physically harm them. Intiqaam is to take revenge, to punish the one who is guilty. It is
justified punishment. It is when someone has done something wrong and then to take
revenge. It also means to take ones right from the criminal.

Allah swt will take revenge against those who don’t listen to Him, he disobey Him,



           

           

The one He The sky In And The earth in thing Upon It is not
not him hidden

 - (khaa,faa,yaa) khafy is hidden.

…Indeed nothing is hidden from Him in the earth and the skies.

Not a leaf falls but Allah swt knows of it (Quran). There is no action, word, sound,
thought, that is hidden from Allah. Our knowledge is nothing compared to His.
If a child does what he wants without asking those of knowledge, he can harm
himself. We should trust Allah swt when it comes to His commands. If we don’t
understand, we should ask Him swt to help us.

Some scholars who did not understand some matter would do istighfaar from
morning to evening, as they thought it may due to some sin(s) they committed.



          

          

The He Except god Not He How The In He fashions

always all wills Wombs you
mighty

 - (sawd,waw,raa) surah used for the shape or form of something.

Yusawwiro is to give shape or form to something. The shadda on the waw gives the
meaning of gradually. He is the one who gradually shapes you in the wombs of our
mothers. He has shaped us internally and externally.

 - the wombs. Plural of raahim or rihm, or the womb, where the fetus is.
The process of the baby forming in the womb is from Allah swt. Every human is
different, there is so much variety. Someone must be behind the creation and
formation of everyone.


However He wills, He fashions us. Some children are female, some are male. We
should be content with how Allah swt created us.
 …there is no God but He

         

         

Ones clear Verses From thebook Upon He The one He The always
it you sent all wise
down

 -(haa,kaaf,meem) hakeem is derived from

(1) hikmah, or wisdom. Every decision of Allah swt is based on His wisdom. There is
wisdom behind how every child is created and what features and qualities they posess.

(2) It is also derived from hukm, which means judgement. He is the one who makes
judgement. This includes hikm qawni: regarding the worldly affairs of people (their rizq,
their knowledge, their friendship, their family) and hikm shari’ – what is acceptable and
unacceptable in the deen

Lessons:
Allah swt is the creator of everyone and thus He is the only one who deserves our
worship. Because His knowledge is the most vast, He is al-Hayy and al-Qayyum. The
quran is musaddiq or confirms the previous books. Thus we must who respect to the
previous books; this does not mean that we follow them bc they have been altered.

We should be content with how Allah swt created us. Be content with the fact that we
are healthy and our bodily organs are functioning properly, Alhamdulillah.
 
So far the concept of tawhid has been presented clearly. Also, we should believe in the
quran, and those who don’t believe, there are severe consequences.


…He is the one who has sent down the Book (the quran)

 -plural of ayah. There are two type of ayaat: ayah qawni and ayah shari’ here
they refer to ayah shari’ since its referring to the quran.
…in this book are verses.

 - means clear or precise in meaning. plural of muhkamah (haa,kaaf,meem)

it is the femine of muhkam. from hukm, to judge about something. Hukm also means to
make something firm, or do something properly. Also from the same letters, is hikmah.
The literal meaning is that which is made perfect or that which is firm, or precise.
Here, these ayaat are entirely clear and plain. They are precise in their wording and
their meaning. They are not open to various interpretations.

          

          

Deviation Their In Those So as Ones And The book Mother/ they

hearts who for unspecific others foundation
 -used for mother, and the foundation or basis of something, here, these ayaat
are the foundation of the Book (the quran) other verses should be referred back to
these verses for clarification or understanding. Umm ul kitab can also be
understood as being clear in their meaning.


They are mother of the Book
Ibn abbas and ibn masud said that Muhkamaat verses are nasikh verses, those
verses that abrogate other verses. Other scholars have said that they are those
verses about halal and haram, or rulings that tell you what to do and what not to
do; those verses that mention the obligations, commands and rulings = action

 -plural of ukhrah, other. There are other ayaat in the quran that are..

 - plural of mutashabihah. The masculine is mutashibih.

Mutashabihaat ayaat are not specific, or their meaning has not been specified
precicely and thus they are open to more than one interpretation. Some say that
these verses represent those ayaat that only Allah swt knows their meaning. Does
that mean this mutashabihaat is contradicting the concept of the quran being
mubeen, or clear or the ayaat bayyinaat? It does not contradict these ayaat, but
they generally deal with the unseen, or the ghayb. The ghayb or mutasshabihaat
ayaat are not useless, they help us to understand our deen better; we must accept
and believe in them but they can’t be implemented. There is a purpose for them;
we may learn a lesson from these ayaat but they are not specifically commands.

Mutashabihaat ayaat include:

(1) The ghayb
(2) Those ayaat that are abrogated
(3) Huruf almuqata’aa
(4) The stories that are mentioned in the quran

We must believe in the muhkamaat (talks about the world that we can perceive)
and the mutashabehaat (about the world in which we can not perceive) Both
supplement each other.
If the mutashabehaat verses are not to be implemented, then why are they
mentioned in the quran?
(1) They are a test of iman
(2) to tell us that all that we see is not everything; we do not have knowledge of
everything
(3) to learn about the past
(4) to learn about Allah, jannah, the DOJ
(5) for the arabs, eloquence was not just about big words, it was also about
figurative expression. The more use of figurative language, was more elegant. For
example, angel jibraeel is mentioned in the quran as ruh al qudus, not just malak. It
makes the language more beautiful and opens the door to several meanings. The
quran is a miracle. Its kilaam cant be of a human being.
(6) some verses that are mentioned in the quran are not clear in their exact
meaning; one must look at other verses to fully understand the meaning. One is
striving to understand, so the one who striving, he gets more reward and more
understanding. The aalim is distinguished from the jaahil.
Ibn abbas saw a bedoin use the word, fatara, which is to rip something lengthwise.
Whereas faatir is used to refer to Allah. In their efforts to undertand, they are
getting reward and thus elevating their ranks.
(7) to supplement our understanding of the muhkamaat

Increasing our iman affects our amal.

When the believer reads these ayaat, his iman increases.

The hypocrite gets stuck on these ayaat.
(1) It reminds us that we don’t know everything
(2) It affects our amal; the fear of the DOJ

 - (zaa,yaa?,ghayn) zaygh is to bend or incline away from something . used for
deviation or crookedness. Zaygh has been understood as doubt, or shak. They
follow that which is unspecific as a result.

          
          

He And Its And to The seeking From It was What So they

knows not interpretation/ seek discord it unspecific follow
actualization

They follow that which is unspecific, or focus on that which is the mutashabihaat,
rather than focusing on the muhkamaat, or commands mentioned. This also has been
understood as; they go after the mutashabihaat ayaat to prove their points, or justify
their beliefs and actions.












            

           

From Every With We They say The in And those who Allah except Its
it believed knowledge are firmly interpretation
grounded



 (raa,seen,khaa)


Those who have gained the ‘ilm and use it, and understand it.
The more a person acts upon knowledge, the more they will remember it. The
rasikhoona are not just those who have big degrees; they are ones that understand, and
implement the knowledge.

It was said that the Prophet sas was asked about the rasikhoona fil ilm. He said he is the
one who does not swear false oaths, he speaks the truth and his heart is firm [upon
iman].

It is those who act upon their amal. You see their knowledge in their action.

It has also been said that the good scholar is one who when people seek knowledge
from him, he tells them what is correct and he doesn’t show arrogance or bad character
or bias in telling the truth and he doesn’t. if people don’t show him deference, he
doesn’t complain. And he doesn’t compromise for the sake of others on the deen and
he doesn’t demand the respect of others; rather he trusts only Allah swt.
 
Their response to the mutashabihaat ayaat is that they believe in these ayaat.

Another opinion is that it means that none knows the meaning of the mutashabihaat
ayaat (one interpretation is those verses open to multiple interpretations) except Allah
and the rasikhoona fil ilm. They understand the verses.

            

            

Our You not Our The Posessors Except He And Our near
hearts deviate Lord intellect takes not Lord
heed

 - to take heed, to take a lesson.

…and none take heed except those of understanding.
Those people who use their mind and have sound intellect. It takes intellect to know
that one does not have to understand (these mutashabihaat ayaat).
Lessons:
There are two types of ayaat: mutashabihaat and muhkamaat. The response to the
ayaat can to either believe or to deviate and cause fitnah. Allah likes the way of the
rasikhoona fil ilm.


They understand the value of being rightly guided.
 The rasikhoona fil ilm made the following dua:

 - deviate


..our Lord, do not let our hearts deviate after giving us guidance.
They are praying to be steadfast on the deen as there are so many people who are
causing fitnah.

            

            

The You Indeed mercy Near From For And You when after
bestower alone you you us you guided us
grant

 -(waw,ha,baa) wahab is to give something without expecting any return.

When Allah swt gives us something, He leaves it to us as to what to do with the blessing
(thank Him, be ungrateful, using it properly,..) He gives to us even though we may be
ungrateful

 -specifically refers to tathbeeth; steadfastness, or firmness upon the deen.

Gives us steadfastness of the deen in this life and give us jannah in the hereafter.

Hadith: Umm salmah related that the Prophet sas said, “Oh you who turn the hearts, make
my heart firm on your religion”


            

            

He goes Not Allah indeed In it Any Not For The One Indeed Our
against doubt anation people who you Lord
gathers

…Our Lord indeed you are the gatherer of the people on the Day in which there is no
doubt.

Why did they mention the hereafter in their dua? Bc all matters will be resolved on the
DOJ; all person will be recompensed on the DOJ. Everyone will be rewarded or
punished accordingly.

 -(kha,laam,faa)

         
         

And Their From It avails never They those indeed The

not wealth them disbelieved promise

 -(waw,’ayn,daal) wa’da is a promise while miyaad is a place and time of

promise; an appointement. It is a meeting that has been agreed upon. It is referring
the DOJ.

For an appointment in the duniya, we don’t consider it a big deal if we miss it. The
appointment on that day, the DOJ, nobody can miss it. Those who are busy arguing
are wasting their time. Our focus should be when studying quran, is the action, how
can we implement it.



 -(ghayn,nun,yaa) ghina is to be rich. When followed by ‘an, it means to

save someone.

 -plural of maal

          
          

Like custom/ helfire Fuel they And those anything Allah from Their
Condition children

 -plural of walad

Indeed those who disbelieve, their wealth and their children will not save them at all
from Allah swt. What stops us from spending more time with the quran? Our house,
our money, our kids..these things are an amanah upon us but it is also our duty to
understand the ayaat of Allah.

(Munafiqoon:9)

                

 
9. O You who believe! let not Your properties or Your Children divert You from the remembrance of
Allaah. and Whosoever does that, Then they are the losers.

 -(waw,qaaf,daal) something that keeps the fire burning. As long as it in the fire,
it will continuously burn but once it is taken out, the fire will stop.


And it is they who are the fuel of the fire.
It is allowed to have wealth and chidren but we should not put them before the ayaat
of Allah.


 -like da’b. (daal,hamza,baa) da’b is a way or route that you go over
repeatedly. So it means to constantly do some particular action.da’b is used for the
habit,custom or manner of someone too. So hear it means, like the manner, the
behavior, of the people of Firawn.

         

         

Allah So He seized With our They Before from And Firawn People/
them verses denied them those followers

Who were the people before Firawn? The Aad, Thamud,people of Nuh, Lut and
Shuayb. Their behavior was of disbelief.




...They disbelieved in our ayaat.

        

         

They To those Say! The Most And Because or

disbelieved retribution severe Allah sinsf the
 - plural of thanb, sin.

….so Allah seized them bc of their sins

If one disbelieves, their way is like the way of the ancients. Bc they do exactly what
the people of Firawn did, their consequences for their denial will be the same.

- severe

 - ‘aqib is used for heel. ‘iqaab is used for a punishment that is a
consequence of a persons wrong action. A person can not escape the punishment of
Allah swt.


..say to those who have disbelieved
         

        

In The And how The to And you all are You all will soon
fact resting bad/evil! hellfire gathered together be overcome
place

 -(ghayn,laam,baa) soon you shall be overcome. Ghalbah means to

conquer, defeat, to gain victory over the other. Referring to this life

 -(haa,sheen,raa) and you will be gathered together. Hashr means to

gather together, to gather together forcefully out of ones home into one place. That is
why hashr is also used for gathering people together for battle. Here it is referring to
the hereafter. You will be gathered against your will.

 - how bad/evil!

 -(meem,ha,daal) mahd is used for something that is spread. A mahd is used
for a cradle. Mihaad is a place of rest, a place to stay.

What a terrible place jahannam is as a place of stay, rest.

The Prophet sas was commanded to say this to the disbeleivers. When He migrated to
Madinah, there were the Arabs and the yahud (Bani Israeel). They did not accept
islam initially. When the yahud saw the Muslims victorious at Badr, the Bani Israeel
intended to enter into Islam bc they saw the victory of Islam. When they saw the
Muslims’ defeat at Uhud, they said that this is a prophet who is not true. The prophet
sas was told to tell them that if you don’t enter islam while you know that it is the
truth, be prepared for the consequences.

Other scholars have said that this ayah was revealed when the Prophet sas migrated
to Madinah and after the Battle of Badr, he addressed the Banu Qai`nuqah (one of the
tribes of Bani Israeel) and said “Oh jews beware of Allah afflicting you as He did the
quraish. They fought against the Prophet of Allah and they were defeated. (You
should also fear Allah bc the same thing could happen to you) Accept Islam and you
will know that I am a prophet sent with a mission and you will find that to be so in
your book and in ALlahs pact with you.

Only jealousy, baghy stopped them from believing in the Prophet sas. The Bani Israeel
responded, don’t delude yourselves oh Muhammad; Just bc some naïve fools and
simple people have entered into your fold, should you ever fight against us you will
test our metal as men of valor (you will see how strong and brave we are- the people
you fought against were simple) when they said these statements, the Prophet sas
was told to say if you continue in your disbelief despite knowing the truth, be
prepared for the consequences in the duniya (defeat-) and in the hereafter there is
greater punishment awaiting you.

This is a warning for the disbelievers that there are consequences.



           

           

Allah Way In It fights A They two Two in A For it was

group met groups sign you
eachother all
-an evidence, sign, lesson

 - two groups, dual of fia (faa,yaa,hamza) fia means to return, used for a
group of people. The members of a group, return to eachother, refer to eachother
to work together, or bc they are comfortable with one another. They communicate
and cooperate with each other. Fareeq is also used for a group, but it is for a portion
of a larger group that has separated. Ummah is a group of living beings and a group
that has something in common.

 - (laam,qaaf,yaa) laqa is to meet. iltiqaa is to meet one another, to

confront eachother. It is specifically used when two groups meet deliberately for the
purpose of combat and they are prepared.

…in fact there is for you a lesson in the two groups that met eachother

These two groups refer to the group of Muslims from Madinah number at about 300
and the Disbelievers/Mushrikeen of Makkah who numbered around 1000. Thus this
ayah is making reference to the Battle of Badr.

Who is being addressed in this ayah since it say lakum?

Different opinions:
(1) The Musims. They won so this is a sign for you that despite ones resources,
reliance on Allah swt, making the firm determination of seeking Allahs help
prevailed. Their intention was sincere and they did their best. We should
always make our intentions sincere and have full reliance on Him swt, that
He will help us.
(2) The Bani Israeel. This ayah is directly connected to the previous ayah.
Allah swt is addressing them that there is a sign for them in the recent
battle; that someone who disbelieves in Allah will be overcome in this
duniya and in the hereafter. If one disobeys Allah, he cant run away.
 
…one group was fighting in the way of Allah swt.

         

         

With his He And The Seeing Twice of They see One who And other
help supports/ Allah eye them them disbelieves
Aids


…and the other [group] were the kaafirs (disbelievers)
It is not just enough to be a Muslim and believe. Whatever one does, he must do it fee
sabeeli Allah.

The Prophet sas said, Whoever fights so that the word of Allah is exalted, then he is
fighting in the way of Allah swt.
Some people fight for show, or to get praise from the people. This is not fee sabeeli Allah.
One must struggle in the way of Allah

 - they[ the Muslims] see them [the disbelievers] or it could be understood the
other way around.

 - like twice of them. It is actually mithlayn. Each group saw the other group as
twice their own number.



 -
They saw it with their eyes; it was not their imagination. They became discouraged. The
mushrikeen saw 2000 people wheras the Muslims only saw 600 so they were not
discouraged and did not lose hope

(Anfal:44)

               

    

44. and (remember) when You met (the army of the disbelievers on the Day of the battle of Badr), He
showed them to You as few In Your eyes and He made You appear as few In their eyes, so that Allâh
might accomplish a matter already ordained (in his Knowledge), and to Allâh return All matters (for
decision).

 -(hamza,ya, daal) ayd is to be strong, ta’yeed is to support someone, give strength

to someone.

 - with His help

Allahs help will come if we are sincere.

         

          

The sights For the Surely That in Indeed He whomever

possessors a wills
lesson

 - (‘ayn,baa,raa)abara means to pass something ,or to cross something. ‘ibra is

used for a lesson bc one has to reflect on what happened, one goes beyond the
surface. One reflects. Uboor is to cross the surface, the apparent and to go deep and
get a lesson for oneself.



 - plural of basr, vision or sight.

Lesson:
Allah swt helps whom He wants.
Allahs help comes when we sincerely ask Him. His help comes when we make an
effort and try our best first.

Real power belongs to Allah swt. We must have this yaqeen.

A small number of people can bring great benefit to you if they are sincere. The
muslims had 70 camels shared between 213 people. They had 2 horses, 6 sheilds,
and 8 swords. The Muslims won. The Quraish had 950 men, 100 horses, 700 camels
and each person of the army was fully equipped. Allah swt helped the Muslims.
Success is not in our hands; only our effort and determination are in our hands.
Tawakkul is that you try your best and then leave the rest to Allah swt.

Sincerity and determination are very important.

