ការបកប្រែអត្ថន័យនៃគម្ពីរគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា
وَإِن يُرِيدُوٓاْ أَن يَخۡدَعُوكَ فَإِنَّ حَسۡبَكَ ٱللَّهُۚ هُوَ ٱلَّذِيٓ أَيَّدَكَ بِنَصۡرِهِۦ وَبِٱلۡمُؤۡمِنِينَ
[1986] Even if this offer of the olive branch was mere deception, the Prophet (ﷺ) was to put his trust in God and accept it; fully trusting that God would spare him evil (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Rāzī, Ibn ʿĀshūr): “Is not Allah enough for His Servant?” (39: 36).
[1987] These are two concrete examples of how God ‘sufficed’ the Prophet (ﷺ) (cf. Ibn ʿĀshūr).
وَأَلَّفَ بَيۡنَ قُلُوبِهِمۡۚ لَوۡ أَنفَقۡتَ مَا فِي ٱلۡأَرۡضِ جَمِيعٗا مَّآ أَلَّفۡتَ بَيۡنَ قُلُوبِهِمۡ وَلَٰكِنَّ ٱللَّهَ أَلَّفَ بَيۡنَهُمۡۚ إِنَّهُۥ عَزِيزٌ حَكِيمٞ
[1988] The joining of the hearts (ta’līf al-qulūb) of such people who are inherently socially fragmentary and inflammatory in nature, as the Arabians of that time were, so that they stood around the Prophet (ﷺ) as an impregnable wall, is indeed a great Divine favour (cf. Abū Ḥayyān, al-Zajjāj, Maʿānī al-Qur’ān, al-Biqāʿī, Naẓm al-Durar).
[1989] Such was the extent of the enmity that was rampant among them in the pre-Islamic era (cf. al-Ṭabarī, Ibn Kathīr, Abū al-Suʿūd): “Hold tightly to the rope of Allah all together, do not get splintered and remember Allah’s favour on you when you were enemies and He made your hearts join then you became brothers by His Grace; you were on the brink of a pit of Fire and He saved you from it…” (3: 103).
يَٰٓأَيُّهَا ٱلنَّبِيُّ حَسۡبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلۡمُؤۡمِنِينَ
[1990] Ibn ʿAbbās (رضي الله عنه) narrated: “Ḥasbunā Allahu wa niʿma l-Wakīlu. (Allah suffices us, He is the best of Keepers) was said by Ibrāhīm when he was thrown into the fire. It was also said by Muhammad (ﷺ) when they said: “Those who ˹when˺ people said to them: “People have regrouped for you, so fear them”, their Belief ˹only˺ grew firmer and they said: “Allah suffices us, He is the best of Keepers”” (3: 173)” (al-Bukhārī: 4563).
يَٰٓأَيُّهَا ٱلنَّبِيُّ حَرِّضِ ٱلۡمُؤۡمِنِينَ عَلَى ٱلۡقِتَالِۚ إِن يَكُن مِّنكُمۡ عِشۡرُونَ صَٰبِرُونَ يَغۡلِبُواْ مِاْئَتَيۡنِۚ وَإِن يَكُن مِّنكُم مِّاْئَةٞ يَغۡلِبُوٓاْ أَلۡفٗا مِّنَ ٱلَّذِينَ كَفَرُواْ بِأَنَّهُمۡ قَوۡمٞ لَّا يَفۡقَهُونَ
[1991] Ibn ʿAbbās (رضي الله عنه) narrated: “When: “…if there are twenty of you who are steadfast, they will overcome two hundred…”, came down, it weighed heavy on Muslims, because it dictated that one person should not flee in the face of ten. Then alleviation came and Allah said: “Now Allah lightened ˹your load˺ off of you ˹for˺ He Knows your weakness; if there are a hundred of you who are steadfast, they will overcome two hundred…”. When Allah lessened the number, He lessened an equal measure of steadfastness” (al-Bukhārī: 4653).
[1992] In reality, they know nothing about God and are not hopeful of His reward; knowing not the great reward that God has prepared for those who strive in His cause, they would not fight whole-heartedly fearing they might be killed (cf. al-Ṭabarī, al-Baghawī, al-Saʿdī): “Do not think that those who got killed in the cause of Allah are dead. Nay but they are alive with their Lord ˹being handsomely˺ provided for” (3: 169).
ٱلۡـَٰٔنَ خَفَّفَ ٱللَّهُ عَنكُمۡ وَعَلِمَ أَنَّ فِيكُمۡ ضَعۡفٗاۚ فَإِن يَكُن مِّنكُم مِّاْئَةٞ صَابِرَةٞ يَغۡلِبُواْ مِاْئَتَيۡنِۚ وَإِن يَكُن مِّنكُمۡ أَلۡفٞ يَغۡلِبُوٓاْ أَلۡفَيۡنِ بِإِذۡنِ ٱللَّهِۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ
مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُۥٓ أَسۡرَىٰ حَتَّىٰ يُثۡخِنَ فِي ٱلۡأَرۡضِۚ تُرِيدُونَ عَرَضَ ٱلدُّنۡيَا وَٱللَّهُ يُرِيدُ ٱلۡأٓخِرَةَۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ
[1993] This passage turns to the affairs of Deniers who were taken into captivity by the Prophet (ﷺ) in the wake of Badr. The reason for revelation as narrated by ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) is that ʿUmar Ibn al-Khaṭṭāb (رضي الله عنه) said: “When the captives were taken, the Messenger of Allah (ﷺ) said to Abū Bakr and ʿUmar: “What do you think about these captives?” Abū Bakr said: “Prophet of Allah, they are our cousins and clan. I see that you take ransom from them. That will help buttress us against the Deniers. May Allah guide them to Islam”. Then the Messenger of Allah (ﷺ) said: “What do you think of it, son of al-Khaṭṭāb?” I said: “No, by Allah, Messenger of Allah! I do not go with Abū Bakr’s suggestion. I see that you allow us to strike their necks; you allow ʿAlī to strike the neck of ˹his brother˺ ʿAqīl and allow me to strike the neck of so and so (he named a relative of his) and I strike his neck. These are the heads of Denial and its champions”. The Messenger of Allah (ﷺ) liked what Abū Bakr said and did not like what I said. Then I came the day after and found the Messenger of Allah (ﷺ) and Abū Bakr weeping, and I said: “Messenger of Allah, tell me why are you crying, you and your Companion? If I find reason, I will cry along with you, but if I do not find it, I will cry for your crying!” The Messenger of Allah (ﷺ) said: “I cry because of the ransom your friends proposed to take; I was shown their ˹would have been˺ punishment under this tree!” ˹Pointing to˺ A tree that was not far from the Prophet (ﷺ). And Allah sent down: “No Prophet should have held captives until he strikes mighty in the land… that is lawful and good…”. So, Allah made the spoils lawful for them” (Muslim: 1763).
[1994] Yuthkhina fī al-‘arḍ that is until he has the upper hand through eliminating his enemies, who are bent on putting out the light of guidance, by devastating them (cf. al-Ṭabarī, Abū Ḥātim, al-Saʿdī): “When you meet those who Deny, strike their necks; then, when you have struck them mighty, tighten the bonds ˹taking them as captives˺. Then free them graciously or hold them for ransom, till war lays down its burdens…” (47: 4).
[1995] al-Qurṭubī relates that most exegetes are in agreement that the ones intended here are among the Companions who argued for taking ransom and that the Noble Messenger (ﷺ) is not included in the address (cf. also Ibn ʿAṭiyyah, Ibn ʿĀshūr).
لَّوۡلَا كِتَٰبٞ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمۡ فِيمَآ أَخَذۡتُمۡ عَذَابٌ عَظِيمٞ
[1996] This ‘decree’ (kitāb) is that: God had written in the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) that He would make taking spoils and ransom permissible, that He would not punish anyone for a matter which had not been thoroughly explained previously, and that He would not punish anyone who attended Badr with the Messenger (ﷺ) (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
فَكُلُواْ مِمَّا غَنِمۡتُمۡ حَلَٰلٗا طَيِّبٗاۚ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
[1997] This includes both the spoils and the ransom (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Abū Ḥayyān, Ibn ʿAṭiyyah). Abū Hurayrah (رضي الله عنه) narrated that the Messenger of Allah (عليهم السلام) said: “Gains of war were not rendered lawful to any before us. That because Allah, Glorified and Exalted is He, saw our destitution and helplessness and made it palatable for us” (al-Bukhārī: 3124, Muslim: 1747).
