ism

1908
VANQUISH:
8:65 - O apostle! rouse the believers to the fight. If there are twenty amongst you patient and
persevering they will vanquish two hundred: if a hundred they will vanquish a thousand of the
unbelievers: for these are a people without understanding. 1232
1232 In a fight, odds of ten to one against any one are appalling. But they do not daunt the men of faith. Whether they
personally win or die, their Cause prevails. They are sure to win: because (1) they have divine aid, and (2) even
humanly speaking, those who take up arms against truth and righteousness are fools, and their seeming power is but
a broken reed. (8.65)
8:66 - For the present Allah hath lightened your (task) for He knoweth that there is a weak spot in
you: but (even so) if there are a hundred of you patient and persevering they will vanquish
two hundred and if a thousand they will vanquish two thousand with the leave of Allah: for
Allah is with those who patiently persevere. 1233
1233 Given equal conditions, Muslims on account of their faith could win against odds of ten to one. But where their
organization and equipment are weak, as was the case about the time of Badr, they were set a lighter task, and asked
to tackle no more than odds of two to one against them. As a matter of fact at Badr they won through against odds of
more than three to one. (8.66)
Sahih Al-Bukhari Hadith
Hadith 9.402 Narrated by
Abu Huraira
The Prophet said (to his companions), "Do not fast Al-Wisal." They said, "But you fast Al-Wisail." He said, "I am not like you,
for at night my Lord feeds me and makes me drink." But the people did not give up Al-Wisal, so the Prophet fasted Al-Wisal
with them for two days or two nights, and then they saw the crescent whereupon the Prophet said, "If the crescent had
delayed, I would have continued fasting (because of you)," as if he wanted to vanquish them completely (because they had
refused to give up Al Wisal).
VEILS:
2:7 - Allah hath set a seal on their hearts and on their hearing and on their eyes is a veil; great is
the penalty they (incur). 3132
31 All actions are referred to God. Therefore, when we get the penalty of our deliberate sin, and our senses become
impervious to good, the penalty is referred to the justice of God. (2.7)
32 The penalty here is the opposite of the prosperity referred to in n 5. As we go down the path of sin, our penalty
gathers momentum, just as goodness brings its own capacity for greater goodness. (2.7)
6:25 - Of them there are some who (pretend to) listen to thee; but We have thrown veils on their
hearts so they understand it not and deafness in their ears; if they saw every one of the Signs
not they will believe in them; in so much that when they come to thee they (but) dispute with
thee; the unbelievers say: "These are nothing but tales of the ancients."
17:45 - When thou dost recite the Qur'an We put between thee and those who believe not in the
Hereafter a veil invisible: 2230
2230 Veil invisible: Some Commentators understand mastur here as equivalent to satir: a veil that makes invisible, a thick
or dark veil. But I think that the meaning of mastur (in the passive voice) as "hidden or invisible" is more consonant
with the whole passage. If all nature, external and within ourselves, declares Allah's glory, those unfortunate who cut
themselves off from their better nature are isolated from the true servants of Allah and the revelation of Allah, because
(1) they are unfit for being in their company, and (2) because the servants of Allah and the revelation of Allah must be
protected from the pain which blasphemy or rebellion must cause to their unsullied nature. The veil is none the less
real even though it is invisible. (17.45)
18:11 - Then We drew (a veil) over their ears for a number of years in the cave (so that they heard
not): 2339
2339 Drew (a veil) over their ears: i.e., sealed their ears, so that they heard nothing. As they were in the Cave they saw
nothing. So they were completely cut off from the outer world. It was as if they had died, with their knowledge and
ideas remaining at the point of time when they had entered the Cave. It is as if a watch stops at the exact moment of
some accident, and any one taking it up afterwards can precisely fix the time of the accident. (18.11)
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1908