Traducción de los significados del Sagrado Corán - La traducción al inglés- Dr. Walid Blihech Al Umari (en proceso) * - Índice de traducciones
إِذۡ تَسۡتَغِيثُونَ رَبَّكُمۡ فَٱسۡتَجَابَ لَكُمۡ أَنِّي مُمِدُّكُم بِأَلۡفٖ مِّنَ ٱلۡمَلَٰٓئِكَةِ مُرۡدِفِينَ
(9) ˹Remember˺ When you ˹Believers˺ implored your Lord for assistance[1887] and He responded to you that: “I am reinforcing you with one thousand angels, following ˹one another˺ closely on their heels[1888]”.
[1887] ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) narrated that: “On the Day of Badr, the Messenger of Allah (ﷺ) looked at the Associators, who were 1,000 strong, and his Companions, who numbered 319 men. He then turned towards al-Qiblah, stretched his hands and started imploring his Lord: “O Allah, fulfil for me what You promised me. O Allah, make true to me Your promise. O Allah, should this Muslim band be annihilated, You shall not be ˹ever˺ worshipped in the land”. He went on imploring, stretching his hands and facing al-Qiblah until his upper garment fell off his shoulders. Then Abū Bakr came, took his upper garment and put it on his shoulders, and held him tight from his back. He said: “Messenger of Allah, enough imploring your Lord. He shall certainly make true His promise to you”. Then Allah sent down: “˹Remember˺ When you ˹Believers˺ implored your Lord for assistance and He responded to you that: “I am reinforcing you with one thousand angels, following ˹one another˺ closely on their heels”” (Muslim: 1763).
[1888] Scholars have held different views as to the number of angels who were sent as reinforcement to the Believers on the Day of Badr, whether they were only 1,000 or 5,000. Those who opined that they were in fact 5,000 (i.e. Ibn ʿAbbās, Mujāhid, Qatādah), interpreted murdifīn (lit. following ˹one another˺ closely on their heels) as: “followed ˹by others˺ closely on their heels”, and in light of Sura Āl ʿImrān: “Indeed Allah made you ˹emerge˺ victorious in Badr when you were scorned – be Mindful of Allah so that you may be thankful. *Then you ˹Muhammad˺ said to the Believers: “Would it not suffice you that your Lord should reinforce you with three thousand angels sent down ˹from the sky˺?” *Indeed ˹this would suffice˺! Yet if you hold out and are Mindful, and should they ˹your enemies˺ hasten to charge ˹in full force˺ against you, your Lord will reinforce you with five thousand angels, clearly marked” (3: 123-125). Further, they find similarities between the recounting of this episode in Āl ʿImrān and here in al-Anfāl (compare: 3: 126 with 8: 10 and 3: 127 with 8: 7). Conversely, the party that saw that only 1,000 angels were sent as reinforcement (i.e. ʿIkrimah followed by a number of exegetes, cf. al-Tafsīr al-Muḥarrar) interpreted Āl ʿImrān 123-125 as being sent down regarding the Battle of Uḥud not Badr and for that it was conditional and not fulfilled. Yet, the great exegete, al-Ṭabarī concludes that there is evidence in the Qur’an that the Believers were reinforced at Badr with 1,000 angels, but there is not enough evidence to prove or disprove that they were actually reinforced with 5,000 angels or not.
Rifāʿah Ibn Rāfiʿ al-Zuraqī, whose father fought in Badr, narrated that: “Gabriel (عليه السلام) came to the Prophet (ﷺ) and asked him: “How do you regard the people of Badr amongst you?” He replied: “Among the best of Muslims.” …. Then he ˹Gabriel˺ said: “Likewise the angels who fought in Badr ˹are regarded˺” (al-Bukhārī: 3992).
That God reinforced His Messenger (ﷺ) and the Believers with angels and made them fight like men, although He could have set Archangel Gabriel on them and he would have effortlessly wiped them out with a flick of a feather from his wing, was meant, as per Ibn Ḥajar (Fatḥ al-Bārī, 7/313) to cause victory at the hands of the Messenger and his Companions and not to flout the canon of the order of things and that Believers should always put their trust in God, and take the necessary preparations and measures for winning.
[1888] Scholars have held different views as to the number of angels who were sent as reinforcement to the Believers on the Day of Badr, whether they were only 1,000 or 5,000. Those who opined that they were in fact 5,000 (i.e. Ibn ʿAbbās, Mujāhid, Qatādah), interpreted murdifīn (lit. following ˹one another˺ closely on their heels) as: “followed ˹by others˺ closely on their heels”, and in light of Sura Āl ʿImrān: “Indeed Allah made you ˹emerge˺ victorious in Badr when you were scorned – be Mindful of Allah so that you may be thankful. *Then you ˹Muhammad˺ said to the Believers: “Would it not suffice you that your Lord should reinforce you with three thousand angels sent down ˹from the sky˺?” *Indeed ˹this would suffice˺! Yet if you hold out and are Mindful, and should they ˹your enemies˺ hasten to charge ˹in full force˺ against you, your Lord will reinforce you with five thousand angels, clearly marked” (3: 123-125). Further, they find similarities between the recounting of this episode in Āl ʿImrān and here in al-Anfāl (compare: 3: 126 with 8: 10 and 3: 127 with 8: 7). Conversely, the party that saw that only 1,000 angels were sent as reinforcement (i.e. ʿIkrimah followed by a number of exegetes, cf. al-Tafsīr al-Muḥarrar) interpreted Āl ʿImrān 123-125 as being sent down regarding the Battle of Uḥud not Badr and for that it was conditional and not fulfilled. Yet, the great exegete, al-Ṭabarī concludes that there is evidence in the Qur’an that the Believers were reinforced at Badr with 1,000 angels, but there is not enough evidence to prove or disprove that they were actually reinforced with 5,000 angels or not.
Rifāʿah Ibn Rāfiʿ al-Zuraqī, whose father fought in Badr, narrated that: “Gabriel (عليه السلام) came to the Prophet (ﷺ) and asked him: “How do you regard the people of Badr amongst you?” He replied: “Among the best of Muslims.” …. Then he ˹Gabriel˺ said: “Likewise the angels who fought in Badr ˹are regarded˺” (al-Bukhārī: 3992).
That God reinforced His Messenger (ﷺ) and the Believers with angels and made them fight like men, although He could have set Archangel Gabriel on them and he would have effortlessly wiped them out with a flick of a feather from his wing, was meant, as per Ibn Ḥajar (Fatḥ al-Bārī, 7/313) to cause victory at the hands of the Messenger and his Companions and not to flout the canon of the order of things and that Believers should always put their trust in God, and take the necessary preparations and measures for winning.
Las Exégesis Árabes:
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشۡرَىٰ وَلِتَطۡمَئِنَّ بِهِۦ قُلُوبُكُمۡۚ وَمَا ٱلنَّصۡرُ إِلَّا مِنۡ عِندِ ٱللَّهِۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
(10) Allah made this none but a glad harbinger and that your hearts may become comforted with it; ˹but˺ victory comes from none but Allah[1889] – Allah is verily All-Prevailing, All-Wise.
[1889] The angels were nothing but a means of achieving victory. The One Who grants it is none but God Almighty Himself; so put your trust in Him (cf. Ibn ʿAṭiyyah, al-Qurṭubī).
Las Exégesis Árabes:
إِذۡ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةٗ مِّنۡهُ وَيُنَزِّلُ عَلَيۡكُم مِّنَ ٱلسَّمَآءِ مَآءٗ لِّيُطَهِّرَكُم بِهِۦ وَيُذۡهِبَ عَنكُمۡ رِجۡزَ ٱلشَّيۡطَٰنِ وَلِيَرۡبِطَ عَلَىٰ قُلُوبِكُمۡ وَيُثَبِّتَ بِهِ ٱلۡأَقۡدَامَ
(11) ˹Remember˺ [1890]When He enwrapped you with sleepiness as assurance from Him and sent down on you water from the sky to purify you with it[1891], dispel the taint of Satan[1892] from you, brace your hearts[1893] and make firm with it ˹your˺ feet[1894].
[1890] Besides bolstering them with angels, God made ready for them all the means and aids of victory, both mentally and physically (cf. al-Rāzī). Some of which are mentioned here.
[1891] That is from physical impurities (al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1892] His whisperings and evil insinuations (cf. al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
[1893] To make more daring and audacious, and filled with certitude that victory is at hand (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
[1894] When the rain came down it made the ground under their feet become firmer (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī).
[1891] That is from physical impurities (al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1892] His whisperings and evil insinuations (cf. al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
[1893] To make more daring and audacious, and filled with certitude that victory is at hand (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
[1894] When the rain came down it made the ground under their feet become firmer (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī).
Las Exégesis Árabes:
إِذۡ يُوحِي رَبُّكَ إِلَى ٱلۡمَلَٰٓئِكَةِ أَنِّي مَعَكُمۡ فَثَبِّتُواْ ٱلَّذِينَ ءَامَنُواْۚ سَأُلۡقِي فِي قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ فَٱضۡرِبُواْ فَوۡقَ ٱلۡأَعۡنَاقِ وَٱضۡرِبُواْ مِنۡهُمۡ كُلَّ بَنَانٖ
(12) ˹Mention Muhammad˺ When your Lord inspired[1895] the angels: “I am indeed with you[1896] so make firm those who Believe. I shall cast fright in the hearts of those who Deny[1897]; smite then above the necks and smite every fingertip of theirs[1898]”.
[1895] This could be inspiration (waḥy ilhām), i.e. tacitly communicating with them, or revelation (waḥy iʿlām) by directly communicating with them (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1896] God’s ‘withness’ (maʿiyyah) is by His support and aid (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī).
[1897] Psychology is a very determining factor in warfare, once fear strikes the hearts of one side, then they are sure to lose. Prophet Muhammad (ﷺ) was given this as a privilege, among others and five in all, that none of the earlier Prophets and Messengers were given. Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that the Prophet (ﷺ) said: “I was given five ˹privileges˺ that none of the earlier Prophets before me was given; I was made victorious with fright at a one-month distance ˹away from the enemy˺…” (al-Bukhārī: 438, Muslim: 521): “We will cast fright in the hearts of the Deniers for Associating with Allah that for which He made no authority. Their resort is Fire; dire indeed is the domicile of the Wrongdoers” (3: 151); “He brought those People of the Book who supported them down from their strongholds and cast fright into their hearts. Some of them you ˹Believers˺ killed and some you took captive” (33: 26); “He is the One Who drove those of the People of the Book who Denied out from their homes at the first gathering – you ˹Believers˺ never thought they would go, and they themselves thought their fortifications would protect them against Allah. Allah came up on them from where they least expected and cast fright into their hearts: their homes were destroyed by their own hands and the hands of the Believers. So take heed you of sound reason” (59: 2).
[1898] That is to aim carefully to kill by striking the necks and heads (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr) and to incapacitate by striking the joints of the fingers and toes (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī) so that the enemy is unable to wield a weapon or stand straight and, thus, is vulnerable.
[1896] God’s ‘withness’ (maʿiyyah) is by His support and aid (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī).
[1897] Psychology is a very determining factor in warfare, once fear strikes the hearts of one side, then they are sure to lose. Prophet Muhammad (ﷺ) was given this as a privilege, among others and five in all, that none of the earlier Prophets and Messengers were given. Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that the Prophet (ﷺ) said: “I was given five ˹privileges˺ that none of the earlier Prophets before me was given; I was made victorious with fright at a one-month distance ˹away from the enemy˺…” (al-Bukhārī: 438, Muslim: 521): “We will cast fright in the hearts of the Deniers for Associating with Allah that for which He made no authority. Their resort is Fire; dire indeed is the domicile of the Wrongdoers” (3: 151); “He brought those People of the Book who supported them down from their strongholds and cast fright into their hearts. Some of them you ˹Believers˺ killed and some you took captive” (33: 26); “He is the One Who drove those of the People of the Book who Denied out from their homes at the first gathering – you ˹Believers˺ never thought they would go, and they themselves thought their fortifications would protect them against Allah. Allah came up on them from where they least expected and cast fright into their hearts: their homes were destroyed by their own hands and the hands of the Believers. So take heed you of sound reason” (59: 2).
[1898] That is to aim carefully to kill by striking the necks and heads (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr) and to incapacitate by striking the joints of the fingers and toes (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī) so that the enemy is unable to wield a weapon or stand straight and, thus, is vulnerable.
Las Exégesis Árabes:
ذَٰلِكَ بِأَنَّهُمۡ شَآقُّواْ ٱللَّهَ وَرَسُولَهُۥۚ وَمَن يُشَاقِقِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ
(13) That for pitting themselves against Allah and His Messenger; whoever pits himself against Allah and His Messenger, then Allah is severe in punishment.
Las Exégesis Árabes:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُواْ زَحۡفٗا فَلَا تُوَلُّوهُمُ ٱلۡأَدۡبَارَ
(15) You who Believe, when you meet the Deniers marshalled ˹in hosts˺ do not show them your hinds[1899].
[1899] Yuwallī duburahu is literally to turn one’s back to someone. It is used both literally and figuratively, to communicate a shameful image, for fleeing and beating a hasty retreat during war (cf. Ibn ʿĀshūr). Fleeing battle is one of the seven cardinal sins in Islam; it dampens morale and could cause defeat: Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Beware of the seven most cardinal sins: Associating other deities with Allah, sorcery, annihilating a soul, which Allah made sacrosanct, without having the right to, devouring usury, consuming an orphan’s money, fleeing in battle, and accusing chaste, pure in heart, Believing women ˹of lewdness˺” (al-Bukhārī: 6857, Muslim: 89).
Las Exégesis Árabes:
وَمَن يُوَلِّهِمۡ يَوۡمَئِذٖ دُبُرَهُۥٓ إِلَّا مُتَحَرِّفٗا لِّقِتَالٍ أَوۡ مُتَحَيِّزًا إِلَىٰ فِئَةٖ فَقَدۡ بَآءَ بِغَضَبٖ مِّنَ ٱللَّهِ وَمَأۡوَىٰهُ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمَصِيرُ
(16) Whoever shows them his hind on that day – except one who turns round to fight back[1900], or to align ˹himself˺ with ˹another˺ company[1901] – then he goes back with Wrath from Allah and his resort is Hellfire; awful indeed is the destination.
[1900] Mutaḥarrifan li qitālin is one of the two exceptions made for showing the enemy one’s hind once battle has commenced. It denotes turning round (yataḥarrafu) by way of manoeuvre to trick the enemy into believing that one is fleeing only then to suddenly come back at them catching them unawares (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1901] Mutaḥayyizan ilā fi’atin, the second of the two exceptions, is to slide back to join another unit of the army of Believers to take shelter in them and bolster their ranks (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1901] Mutaḥayyizan ilā fi’atin, the second of the two exceptions, is to slide back to join another unit of the army of Believers to take shelter in them and bolster their ranks (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Las Exégesis Árabes:
Traducción de los significados del Sagrado Corán - La traducción al inglés- Dr. Walid Blihech Al Umari (en proceso) - Índice de traducciones
La tradujo Dr. Waleed Bleyhesh Al-Amri.