पवित्र कुरअानको अर्थको अनुवाद - अंग्रेजी अनुवाद : डा. वलीद ब्लेहेश उमरी । * - अनुवादहरूको सूची
Al-Anfāl
يَسۡـَٔلُونَكَ عَنِ ٱلۡأَنفَالِۖ قُلِ ٱلۡأَنفَالُ لِلَّهِ وَٱلرَّسُولِۖ فَٱتَّقُواْ ٱللَّهَ وَأَصۡلِحُواْ ذَاتَ بَيۡنِكُمۡۖ وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤۡمِنِينَ
(1) They ask you ˹Muhammad˺ about the spoils[1872], say: “The spoils are for Allah and the Messenger[1873]. So be ˹truly˺ Mindful of Allah, mend your bond ˹of brotherhood˺[1874] and obey Allah and His Messenger, if only you are ˹truly˺ Believers”[1875].
[1872] The Companions of the Prophet (ﷺ) came to him to ask him about how the gains of their victory were to be distributed among them; they had disputed over this and were keen on knowing the answer: ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) said: “On the Day of Badr, the Messenger of Allah (ﷺ) said: “Whoever does this and that, then his is this and that of the loot. Then the younger ones marched forward ˹towards the enemy˺ and the older ones remained in their place holding the banners. When Allah gave them victory ˹at the end of the battle˺, the elders said: “We were backing you! Had you retreated you would have sought us out! You shall not get all the gains and leave us with nothing!” The youths refused and said: “The Messenger of Allah (ﷺ) allotted it all for us!” Then Allah sent down: “They ask you about the spoils, say: “The spoils are for Allah and the Messenger. So be ˹truly˺ Mindful of Allah, mend your bond ˹of brotherhood˺ and obey Allah and His Messenger, if only you are ˹truly˺ Believers. *Indeed the ˹true˺ Believers are the ones who when Allah is mentioned their hearts tremble with awe, when His Signs are recited for them their Faith increases and they ˹devoutly˺ put their trust in their Lord; *the ones who keep up the Prayer and ˹charitably˺ spend out from what We provided them with. *These are truly the Believers; they have ˹elevated˺ grades with their Lord, forgiveness and generous provision” (Abū Dāwūd: 2737, al-Nasā’ī, al-Sunan al-Kubrā: 11133. Ibn Ḥibbān, al-Ṣaḥīḥ: 5093); Muṣʿab Ibn Saʿd Ibn Abī Waqqāṣ (رضي الله عنه) narrated that his father said: “Apropos of me four ayas came down. I acquired a sword ˹among the Badr booty˺. ˹Muṣʿab continues˺ He ˹my father˺ took it to the Messenger of Allah (ﷺ) and said: “Messenger of Allah, grant it to me!” He replied: “Put it back!” When he stood, the Messenger said to him: “Put it back where you took it from!” Then he said: “Give it to me, Messenger of Allah”. He replied: “Put it back!” He then said: “Messenger of Allah, grant it to me! Shall I be treated like one who has no share ˹in the booty˺?” The Messenger said to him: “Put it back where you took it from!” Then this aya came down: “The spoils are for Allah and the Messenger. So be ˹truly˺ Mindful of Allah, mend your bond ˹of brotherhood˺ and obey Allah and His Messenger, if only you are ˹truly˺ Believers”” (Muslim: 1748).
It is important to note that their question, being in such earnest and born out of eagerness, was not answered until Aya 41 below. All the ayas in between are meant to further nurture their collective Believing spirit and elevate it.
[1873] That is, the matter is left to Allah to decide, and the Messenger (ﷺ) who would make the division. So Believers are told to accede to their resolution (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Saʿdī).
It is telling to note that, throughout this sura the Messenger (ﷺ) is every so often joined with God Almighty (سبحانه وتعالى) using the conjunctive ‘and’, and sometimes he is closely affiliated to God using the possessive pronoun ‘His’. This is to remind the Believers to accede to his bidding which is God’s will. This is especially pertinent given the Believers were naturally drawn to the spoils.
[1874] Aṣliḥū dhāta baynikum (lit. mend the affairs that are among you; cf. al-Iṣfahānī, al-Mufradāt, al-Kafawī, al-Kulliyāt) means to settle disputes, set matters aright and leave the issue of the division of the spoils to God and the Messenger (ﷺ) (cf. al-Samʿānī, al-Baiḍāwī).
[1875] Since they would find qualms in this broad resolution, they are reminded of what true Believers would ideally be like (cf. Ibn ʿĀshūr). Al-Wāḥidī (al-Wasīṭ) sees that this is to obligate the Companions to obey the Messenger in his distribution.
It is important to note that their question, being in such earnest and born out of eagerness, was not answered until Aya 41 below. All the ayas in between are meant to further nurture their collective Believing spirit and elevate it.
[1873] That is, the matter is left to Allah to decide, and the Messenger (ﷺ) who would make the division. So Believers are told to accede to their resolution (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Saʿdī).
It is telling to note that, throughout this sura the Messenger (ﷺ) is every so often joined with God Almighty (سبحانه وتعالى) using the conjunctive ‘and’, and sometimes he is closely affiliated to God using the possessive pronoun ‘His’. This is to remind the Believers to accede to his bidding which is God’s will. This is especially pertinent given the Believers were naturally drawn to the spoils.
[1874] Aṣliḥū dhāta baynikum (lit. mend the affairs that are among you; cf. al-Iṣfahānī, al-Mufradāt, al-Kafawī, al-Kulliyāt) means to settle disputes, set matters aright and leave the issue of the division of the spoils to God and the Messenger (ﷺ) (cf. al-Samʿānī, al-Baiḍāwī).
[1875] Since they would find qualms in this broad resolution, they are reminded of what true Believers would ideally be like (cf. Ibn ʿĀshūr). Al-Wāḥidī (al-Wasīṭ) sees that this is to obligate the Companions to obey the Messenger in his distribution.
अरबी व्याख्याहरू:
إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَإِذَا تُلِيَتۡ عَلَيۡهِمۡ ءَايَٰتُهُۥ زَادَتۡهُمۡ إِيمَٰنٗا وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ
(2) Indeed the ˹true˺ Believers are the ones who when Allah is mentioned their hearts tremble with awe[1876], when His Signs are recited for them their Faith increases[1877] and they ˹devoutly˺ put their trust in their Lord[1878];
[1876] Thus they heed God’s commands (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “And as for he who was in awe of standing before his Lord and restrained himself from desires, *Paradise will certainly be the abode” (79: 40-41).
[1877] “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); “Whenever a sura is sent down, some of them say ˹mockingly˺: “Which of you has this increased in faith?” As for the Believers, it has increased them in Faith and they rejoice” (9: 124).
[1878] They trust that their Benefactor and Protector is none but God (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr). Putting one’s trust in God (al-tawakkul ʿalā Allāh) is the catalyst for all good deeds; no sincere deed exists nor can it be perfected without it. Saʿīd Ibn Jubayr said: “Putting one’s trust in Allah is the culmination of sincere Faith” (cf. Ibn Kathīr, al-Saʿdī).
[1877] “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); “Whenever a sura is sent down, some of them say ˹mockingly˺: “Which of you has this increased in faith?” As for the Believers, it has increased them in Faith and they rejoice” (9: 124).
[1878] They trust that their Benefactor and Protector is none but God (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr). Putting one’s trust in God (al-tawakkul ʿalā Allāh) is the catalyst for all good deeds; no sincere deed exists nor can it be perfected without it. Saʿīd Ibn Jubayr said: “Putting one’s trust in Allah is the culmination of sincere Faith” (cf. Ibn Kathīr, al-Saʿdī).
अरबी व्याख्याहरू:
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ
(3) the ones who keep up the Prayer and ˹charitably˺ spend out from what We provided them with[1879].
[1879] These two deeply devotional acts of worship are a true translation of sincere Faith which is detailed in the previous aya (cf. Ibn Kathīr). True Believers are ever ready and humbly engaged in sacrificing their two most valuable assets: time and money.
अरबी व्याख्याहरू:
أُوْلَٰٓئِكَ هُمُ ٱلۡمُؤۡمِنُونَ حَقّٗاۚ لَّهُمۡ دَرَجَٰتٌ عِندَ رَبِّهِمۡ وَمَغۡفِرَةٞ وَرِزۡقٞ كَرِيمٞ
(4) Those are truly the Believers; they have ˹elevated˺ grades with their Lord[1880], forgiveness and generous provision.
[1880] “Look how We favour some of them over others. But the Hereafter has higher ranks and greater favours” (17: 21). Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “The dwellers of Paradise will indeed see the dwellers of the chambers ˹in Paradise˺ above them as you see the glowing huge planet in the horizon, either on the East or on the West; that for how of various degrees their ranks are ˹in Paradise˺”. They ˹the Companions˺ said: “Messenger of Allah, these are the dwelling places of the Prophets; none attains them except them!” He replied: “Nay! By Whom in Whose Hand my soul is, ˹they will be attained by˺ men who Believe in Allah and accept the Messengers” (al-Bukhārī: 3256, Muslim: 2931). This is the reward that one should strive for in this life.
अरबी व्याख्याहरू:
كَمَآ أَخۡرَجَكَ رَبُّكَ مِنۢ بَيۡتِكَ بِٱلۡحَقِّ وَإِنَّ فَرِيقٗا مِّنَ ٱلۡمُؤۡمِنِينَ لَكَٰرِهُونَ
(5) That is like[1881] your Lord’s bringing you out of your home with the Truth, ˹while˺ indeed a party of the Believers were reluctant;
[1881] That is, this tentative answer to their question about the division of the spoils and how they felt disquiet about it, is comparable to their response of unwillingness when they were told that they would face clashes with their enemy. So the Messenger (ﷺ) is told not to mind their response; things will turn out for the best (al-Zajjāj, Maʿānī al-Qur’ān, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr; exegetes held many views about the purport of this analogy, for more cf. al-Samīn al-Ḥalabī, al-Durr al-Maṣūn): “Fighting is prescribed for you, as much as you hate it; might you hate a thing which is good for you and might you love a thing which is evil for you – Allah knows and you do not know” (2: 216).
अरबी व्याख्याहरू:
يُجَٰدِلُونَكَ فِي ٱلۡحَقِّ بَعۡدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى ٱلۡمَوۡتِ وَهُمۡ يَنظُرُونَ
(6) they argue with you regarding the Truth[1882] after it has become evident, as if they were being driven to death while staring ˹at it˺.
[1882] The Truth (al-ḥaqq) is that fighting was imminent (al-Saʿdī, al-Muyassar, al-Mukhtaṣar).
अरबी व्याख्याहरू:
وَإِذۡ يَعِدُكُمُ ٱللَّهُ إِحۡدَى ٱلطَّآئِفَتَيۡنِ أَنَّهَا لَكُمۡ وَتَوَدُّونَ أَنَّ غَيۡرَ ذَاتِ ٱلشَّوۡكَةِ تَكُونُ لَكُمۡ وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلۡحَقَّ بِكَلِمَٰتِهِۦ وَيَقۡطَعَ دَابِرَ ٱلۡكَٰفِرِينَ
(7) ˹Remember˺ When Allah promised you ˹either˺ one of the two ˹enemy˺ sections to be yours[1883]; you wished the one without the thorn to be yours, ˹but˺ Allah wanted to confirm the Truth[1884] with His Words[1885], and utterly wipe out the Deniers[1886];
[1883] The two sections (al-ṭā’ifatayn) being the caravan (al-ʿīr), which is laden with goods, and the fighting army (al-nafīr), the thorny one, which is well-armed and edging for a fight (al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1884] al-Ḥaqq is for Islam to emerge victorious, and for this to become a reality poised to endure (al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
[1885] His command to you to fight (al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
[1886] The outcome of the Battle of Badr brought down a huge psychological barrier, with the killing and capture of many a celebrated Qurayshite hero (cf. al-Mukhtaṣar). It also marked the beginning of the end of the Arab Deniers (cf. al-Wāḥidī, al-Wasīṭ).
[1884] al-Ḥaqq is for Islam to emerge victorious, and for this to become a reality poised to endure (al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
[1885] His command to you to fight (al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
[1886] The outcome of the Battle of Badr brought down a huge psychological barrier, with the killing and capture of many a celebrated Qurayshite hero (cf. al-Mukhtaṣar). It also marked the beginning of the end of the Arab Deniers (cf. al-Wāḥidī, al-Wasīṭ).
अरबी व्याख्याहरू:
لِيُحِقَّ ٱلۡحَقَّ وَيُبۡطِلَ ٱلۡبَٰطِلَ وَلَوۡ كَرِهَ ٱلۡمُجۡرِمُونَ
अरबी व्याख्याहरू:
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.
अरबी व्याख्याहरू:
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).
अरबी व्याख्याहरू:
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).
अरबी व्याख्याहरू:
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.
अरबी व्याख्याहरू:
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).
अरबी व्याख्याहरू:
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).
अरबी व्याख्याहरू:
فَلَمۡ تَقۡتُلُوهُمۡ وَلَٰكِنَّ ٱللَّهَ قَتَلَهُمۡۚ وَمَا رَمَيۡتَ إِذۡ رَمَيۡتَ وَلَٰكِنَّ ٱللَّهَ رَمَىٰ وَلِيُبۡلِيَ ٱلۡمُؤۡمِنِينَ مِنۡهُ بَلَآءً حَسَنًاۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ
(17) You ˹Believers˺ did not kill them, but Allah killed them[1902]; you ˹Muhammad˺ did not cast but Allah did the casting[1903]; to have the Believers do well by His Grace[1904] – verily Allah is All-Hearing, All-Knowing.
[1902] This reminds the Believers of God’s great aid to them in Badr and sums up the detailing of the many facets of the help He afforded the Believers so as to draw a lesson from it and not think that their own means were the main cause of victory (al-Ṭabarī, Ibn Taymiyyah, Majmūʿ al-Fatāwā, 8/18, Ibn Kathīr, Riḍā)): “Indeed Allah made you ˹emerge˺ victorious in Badr when you were scorned – be Mindful of Allah so that you may be thankful” (3: 123).
[1903] Ḥakīm Ibn Ḥizām (رضي الله عنه) narrated the reason for this aya’s revelation being that when the Messenger of God (ﷺ) took a fistful of gravel and threw it at the Qurayshites, they retreated (cf. al-Ṭabarānī, al-Muʿjam al-Kabīr: 3128). The Messenger (ﷺ) performed the cause, by throwing the gravel at their faces, but it was God’s doing that this cause took effect and was conducive to the Qurayshites’ retreat (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is another manifestation of God’s aid to the Believers which has not been mentioned before (cf. Ibn ʿĀshūr).
[1904] That is, to afford the Believers to win the gains of victory and a great reward from their Lord (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Ibn ʿĀshūr). al-Khāzin has it that there is unanimity among exegetes that balā’ (originally implying trial of someone’s strength of Faith, cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ) here means bounty (niʿmah).
[1903] Ḥakīm Ibn Ḥizām (رضي الله عنه) narrated the reason for this aya’s revelation being that when the Messenger of God (ﷺ) took a fistful of gravel and threw it at the Qurayshites, they retreated (cf. al-Ṭabarānī, al-Muʿjam al-Kabīr: 3128). The Messenger (ﷺ) performed the cause, by throwing the gravel at their faces, but it was God’s doing that this cause took effect and was conducive to the Qurayshites’ retreat (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is another manifestation of God’s aid to the Believers which has not been mentioned before (cf. Ibn ʿĀshūr).
[1904] That is, to afford the Believers to win the gains of victory and a great reward from their Lord (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Ibn ʿĀshūr). al-Khāzin has it that there is unanimity among exegetes that balā’ (originally implying trial of someone’s strength of Faith, cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ) here means bounty (niʿmah).
अरबी व्याख्याहरू:
ذَٰلِكُمۡ وَأَنَّ ٱللَّهَ مُوهِنُ كَيۡدِ ٱلۡكَٰفِرِينَ
[1905] All the aforementioned causes of victory are God’s own doing. Another piece of good news that this aya broke to the Believers was that, in the future, God would unravel and blunt the plotting of the Deniers, so they need not be as apprehensive about their stratagems any more (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
अरबी व्याख्याहरू:
إِن تَسۡتَفۡتِحُواْ فَقَدۡ جَآءَكُمُ ٱلۡفَتۡحُۖ وَإِن تَنتَهُواْ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَعُودُواْ نَعُدۡ وَلَن تُغۡنِيَ عَنكُمۡ فِئَتُكُمۡ شَيۡـٔٗا وَلَوۡ كَثُرَتۡ وَأَنَّ ٱللَّهَ مَعَ ٱلۡمُؤۡمِنِينَ
(19) If you ˹Deniers˺ seek ˹Allah’s˺ arbitration, then the arbitration has come upon you[1906]; but if you desist[1907], it would be better for you; if you come back We shall come back. Your host will avail you nothing, numerous as it might be. And ˹know˺ that Allah is surely with the Believers.
[1906] Imām Aḥmad notes in his Musnad (no. 23661) that ʿAbdullāh Ibn Thaʿlabah Ibn Ṣuʿayr (رضي الله عنه) narrated that Abū Jahl, the head of the Deniers, sought God’s judgement on the eve of Badr by praying to Him saying: “O Allah, he ˹i.e. Muhammad (ﷺ)˺ caused severance of kinship relations and he brought us that which we do not know so annihilate him tomorrow. Then Allah sent down: “If you ˹Deniers˺ seek ˹Allah’s˺ arbitration, then the arbitration has come upon you…””.
[1907] That is, relinquish your ways of Associating with God and Denying the Message (cf. al-Ṭabarī, Ibn Kathīr).
[1907] That is, relinquish your ways of Associating with God and Denying the Message (cf. al-Ṭabarī, Ibn Kathīr).
अरबी व्याख्याहरू:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَوَلَّوۡاْ عَنۡهُ وَأَنتُمۡ تَسۡمَعُونَ
(20) [1908]You who Believe, obey Allah and His Messenger and do not turn away from him while you hear ˹him˺.
[1908] This section and the next two are reflective moralizing passages loaded with messages to the Believers and take their roots in the events that have just unfolded. Here, the Believers are meant to feel no qualms whatsoever with regards to what the Messenger decides regarding the division of the spoils and to pay him heed (cf. Ibn ʿĀshūr).
अरबी व्याख्याहरू:
وَلَا تَكُونُواْ كَٱلَّذِينَ قَالُواْ سَمِعۡنَا وَهُمۡ لَا يَسۡمَعُونَ
[1909] These could either be the hypocrites and/or the Deniers (cf. Ibn Kathīr). Their ‘listening’ is merely mechanical and lacks sincerity, nor is it imbued with the intention of acting upon what is being said (cf. al-Saʿdī).
अरबी व्याख्याहरू:
۞ إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلصُّمُّ ٱلۡبُكۡمُ ٱلَّذِينَ لَا يَعۡقِلُونَ
(22) Indeed the worst of all the creatures with Allah are the deaf and dumb – those who cannot heed[1910].
[1910] “We have indeed spawned for Hellfire many among the jinn and humans; theirs are hearts with which they comprehend naught, theirs are eyes with which they see naught and theirs are ears with which they hear naught. Those are akin to livestock, nay but they are more at loss; these are the unmindful” (7: 179).
अरबी व्याख्याहरू:
وَلَوۡ عَلِمَ ٱللَّهُ فِيهِمۡ خَيۡرٗا لَّأَسۡمَعَهُمۡۖ وَلَوۡ أَسۡمَعَهُمۡ لَتَوَلَّواْ وَّهُم مُّعۡرِضُونَ
(23) Had Allah known any good in them, He would have made them listen; ˹even˺ had He made them listen, they would have turned away, looking the other way[1911].
[1911] It takes purity of the heart, real willingness and good intention to have one’s faculties of perception open up to receiving the Truth (cf. al-Saʿdī).
अरबी व्याख्याहरू:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمۡ لِمَا يُحۡيِيكُمۡۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَحُولُ بَيۡنَ ٱلۡمَرۡءِ وَقَلۡبِهِۦ وَأَنَّهُۥٓ إِلَيۡهِ تُحۡشَرُونَ
(24) You who Believe, respond to Allah and the Messenger[1912] when he calls you to what gives you life[1913]; know that Allah may intervene between a man and his heart and that to Him you shall be gathered[1914].
[1912] By obeying them; willingly submitting to their commands (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
[1913] All that the Messenger (ﷺ) calls for leads to a better life both bodily and spiritually both in this life and in the Hereafter (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī). Those who respond to the Messenger will be given life: “Is the one who was dead and We caused him to come alive and bestowed upon him a light to walk in among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which? Thus what they used to do was prettified for the Deniers” (6: 122); while those who do not will be walking dead; their bodies are the graveyards of their hearts (cf. Ibn al-Qayyim, Ighāthat al-Lahfān, 1/22): “Nor are the dead and the living equal. Indeed, Allah ˹alone˺ makes whoever He wills hear, but you ˹Muhammad˺ can never make those in the graves hear ˹your call˺” (35: 22).
[1914] This is a stark warning to the Believers to willingly listen to the Messenger and abide by his command, which is the epitome of true, sincere Faith. But those who turn away from him, with regards to certain matters, are not to be sure of their Faith afterwards; God can block them from being willing to obey (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī). Anas Ibn Mālik (رضي الله عنه) said: “The Messenger of Allah (ﷺ) used to say the following ˹supplication˺: “O You Who turns hearts, maintain my heart on Your religion!” I said: “Messenger of Allah, we Believed in you and what you came with; do you have concerns for us?” He replied: “Yes! Indeed hearts are between two Fingers of Allah’s, He turns them however He wishes” (al-Tirmidhī: 2140, Imām Aḥmad: 12107): “We keep on turning their hearts and their sights away for not Believing in it the first time and ˹thus˺ We leave them to wander aimlessly in their ˹unbending˺ recalcitrance” (6: 110); “˹Mention Muhammad˺ When Mūsā said to his people: “My people, why do you hurt me when you already know I am Allah’s Messenger to you?” So when they deviated, Allah caused their hearts to deviate; Allah does not guide the rebellious people” (61: 5).
[1913] All that the Messenger (ﷺ) calls for leads to a better life both bodily and spiritually both in this life and in the Hereafter (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī). Those who respond to the Messenger will be given life: “Is the one who was dead and We caused him to come alive and bestowed upon him a light to walk in among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which? Thus what they used to do was prettified for the Deniers” (6: 122); while those who do not will be walking dead; their bodies are the graveyards of their hearts (cf. Ibn al-Qayyim, Ighāthat al-Lahfān, 1/22): “Nor are the dead and the living equal. Indeed, Allah ˹alone˺ makes whoever He wills hear, but you ˹Muhammad˺ can never make those in the graves hear ˹your call˺” (35: 22).
[1914] This is a stark warning to the Believers to willingly listen to the Messenger and abide by his command, which is the epitome of true, sincere Faith. But those who turn away from him, with regards to certain matters, are not to be sure of their Faith afterwards; God can block them from being willing to obey (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī). Anas Ibn Mālik (رضي الله عنه) said: “The Messenger of Allah (ﷺ) used to say the following ˹supplication˺: “O You Who turns hearts, maintain my heart on Your religion!” I said: “Messenger of Allah, we Believed in you and what you came with; do you have concerns for us?” He replied: “Yes! Indeed hearts are between two Fingers of Allah’s, He turns them however He wishes” (al-Tirmidhī: 2140, Imām Aḥmad: 12107): “We keep on turning their hearts and their sights away for not Believing in it the first time and ˹thus˺ We leave them to wander aimlessly in their ˹unbending˺ recalcitrance” (6: 110); “˹Mention Muhammad˺ When Mūsā said to his people: “My people, why do you hurt me when you already know I am Allah’s Messenger to you?” So when they deviated, Allah caused their hearts to deviate; Allah does not guide the rebellious people” (61: 5).
अरबी व्याख्याहरू:
وَٱتَّقُواْ فِتۡنَةٗ لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُواْ مِنكُمۡ خَآصَّةٗۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ
(25) Beware of a trial that will befall not only the wrongdoers among you and know that Allah is severe in punishment[1915].
[1915] This is another warning which goes a step further to encourage the Believers to willingly obey the call in their collectivity and not let those be among them whose Faith is shaky without admonishing them. If they fail to do so, the trial (fitnah) will not befall those who did wrong in society alone (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Believers are not only encouraged to be faithful themselves but to be the source that radiates Faith all around them: “The Deniers among the Children of Israel were damned by the tongue of Dāwūd ˹David˺ and ʿĪsā son of Maryam for their disobedience and persistent aggression. *They would not admonish each other over the vile deeds they committed – sordid indeed is what they used to do” (5: 78-79). al-Nuʿmān Ibn Bashīr (رضي الله عنه) narrated that the Messenger (ﷺ) said: “The example of the one who safeguards the boundaries of Allah and he who flouts them is that of some people who drew lots as to ˹where their allotted locations would be on˺ a ship. Some came at the top of the ship and others came at the bottom. Whenever the ones at the bottom wanted to get water, they would ˹inevitably˺ pass by those who were at the top. They then said ˹amongst themselves˺: “If we drill a hole in our ˹bottom˺ part, we would not keep on troubling those above us!” ˹Now˺ If they ˹the ones at the top˺ let them carry out their plan, they would all perish, but if they restrain them they would be saved, all of them” (al-Bukhārī: 2493).
अरबी व्याख्याहरू:
وَٱذۡكُرُوٓاْ إِذۡ أَنتُمۡ قَلِيلٞ مُّسۡتَضۡعَفُونَ فِي ٱلۡأَرۡضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ ٱلنَّاسُ فَـَٔاوَىٰكُمۡ وَأَيَّدَكُم بِنَصۡرِهِۦ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ لَعَلَّكُمۡ تَشۡكُرُونَ
(26) Remember when you were only but few, victimized in the land, fearing that people will snatch you away; He then gave you a haven, aided you with His victory and blessed you with good provisions, so that you may be thankful[1916].
[1916] Here the Believers, who now emerged victorious, and realized their power, are reminded of God’s abundant favours on them: they were few in number and helpless in Makkah and fearing that people would snatch them away and take them captive, God delivered them safe and provided them with a stronghold in Madinah, boosted their numbers with the Anṣār ˹Helpers˺ Companions of Madinah, and made them emerge victorious and financially better-off due to their winning at Badr (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is all the more reason for them to pay heed and be thankful (cf. al-Rāzī). Being grateful makes one thankful and vice versa (cf. al-Qaṣṣāb, al-Nukat al-Dāllah ʿAlā al-Bayān, 1/469).
अरबी व्याख्याहरू:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَخُونُواْ ٱللَّهَ وَٱلرَّسُولَ وَتَخُونُوٓاْ أَمَٰنَٰتِكُمۡ وَأَنتُمۡ تَعۡلَمُونَ
(27) You who Believe, do not betray Allah and the Messenger[1917], and ˹do not˺ betray your trusts knowingly.
[1917] al-Rāzī provides a number of explanations he gathered from different exegetical sources as to what ‘betray’ (yakhūnu) actually alludes to here. These boil down to the fact that some Believers, being conscious of some bond that held between them and the Deniers, obliged the Deniers by passing on some news of the Messenger’s intentions, notably to Abū Lubābah and Ḥāṭib Ibn Abī Baltaʿah (رضي الله عنه). However, he opines that ‘betrayal’ here means misappropriation of some of the spoils of the battle without being noticed. Yet, they were entrusted with these such that they were expected to relinquish them complete.
Notwithstanding, both al-Ṭabarī and Ibn Kathīr, who acknowledge such explanations, conclude that this is a general recommendation to the Believers to honour their pledges to God and His Messenger and obey their command. Falling short of this is tantamount to betrayal of the trust of a Most Benevolent Lord and a lovingly compassionate Messenger: “Indeed, We offered trust to the Heavens and the Earth and the mountains, but they declined to bear it; they were apprehensive of it. But man assumed it; he is truly wrongful ˹to himself˺, ignorant ˹of the consequences˺” (33: 72).
Notwithstanding, both al-Ṭabarī and Ibn Kathīr, who acknowledge such explanations, conclude that this is a general recommendation to the Believers to honour their pledges to God and His Messenger and obey their command. Falling short of this is tantamount to betrayal of the trust of a Most Benevolent Lord and a lovingly compassionate Messenger: “Indeed, We offered trust to the Heavens and the Earth and the mountains, but they declined to bear it; they were apprehensive of it. But man assumed it; he is truly wrongful ˹to himself˺, ignorant ˹of the consequences˺” (33: 72).
अरबी व्याख्याहरू:
وَٱعۡلَمُوٓاْ أَنَّمَآ أَمۡوَٰلُكُمۡ وَأَوۡلَٰدُكُمۡ فِتۡنَةٞ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ
[1918] What would tempt one to act wrongfully is the love of both one’s own children and one’s love of money (cf. al-Rāzī). This love is but a test from God to see whether they carry out His commands when they impact upon this consideration (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr, al-Saʿdī): “You who Believe, among your spouses and your children there is indeed an enemy to you; so be wary of them. Yet if you pardon, forbear, and forgive, then truly God is Forgiving, Merciful. *Your money and your children are only a trial; and Allah – with Him is a great reward. *So be Mindful of Allah to the best of your ability, hear and obey, and spend ˹in charity˺ – that will be best for you. And whoever is saved from the selfishness of their own souls, it is they who are ˹truly˺ successful” (64: 14-16).
अरबी व्याख्याहरू:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانٗا وَيُكَفِّرۡ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ
(29) You who Believe, if you are Mindful of Allah, He will grant you a distinguisher[1919], absolve you of your foul deeds and forgive you—Allah is indeed of great favour.
[1919] Obeying God and His Messenger (ﷺ) and fighting against one’s earthly desires, pays great rewards, i.e. being truly Mindful: a furqān luminous knowledge with which one can distinguish between Truth and falsehood, and a way out from the hardships of life (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr): “…whoever is Mindful of Allah, He will make a way out for him *and provide for him whereof he does not anticipate...” (65: 2-3).
अरबी व्याख्याहरू:
وَإِذۡ يَمۡكُرُ بِكَ ٱلَّذِينَ كَفَرُواْ لِيُثۡبِتُوكَ أَوۡ يَقۡتُلُوكَ أَوۡ يُخۡرِجُوكَۚ وَيَمۡكُرُونَ وَيَمۡكُرُ ٱللَّهُۖ وَٱللَّهُ خَيۡرُ ٱلۡمَٰكِرِينَ
(30) [1920]˹Mention Muhammad˺ When the Deniers plotted against you to seize you, kill you or expel you; they plot and Allah plans—Allah is verily the best of planners[1921].
[1920] Although the direct addressee here is the Noble Messenger (ﷺ), Believers are further reminded of God’s favours on them, since He delivered their mentor who is also a main benefactor of theirs (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[1921] This is a précis of how the Qurayshites plotted to rid themselves of the Messenger (ﷺ), when he became too much for them to handle, and when argumentation became futile and cumbersome for them. They schemed to: 1) tie him down and incarcerate him, to; 2) kill him, and: 3) to chase him out of Makkah (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is not a unique incident, a great many Messengers (عليهم السلام) were faced with the same threat: “But those who Denied said to their Messengers: “We shall surely expel you from our land, or you shall revert to our way of life…” (14: 13).
[1921] This is a précis of how the Qurayshites plotted to rid themselves of the Messenger (ﷺ), when he became too much for them to handle, and when argumentation became futile and cumbersome for them. They schemed to: 1) tie him down and incarcerate him, to; 2) kill him, and: 3) to chase him out of Makkah (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is not a unique incident, a great many Messengers (عليهم السلام) were faced with the same threat: “But those who Denied said to their Messengers: “We shall surely expel you from our land, or you shall revert to our way of life…” (14: 13).
अरबी व्याख्याहरू:
وَإِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُنَا قَالُواْ قَدۡ سَمِعۡنَا لَوۡ نَشَآءُ لَقُلۡنَا مِثۡلَ هَٰذَآ إِنۡ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلۡأَوَّلِينَ
(31) [1922]And when Our Signs are recited to them, they say: “We have listened! Had we wished, we would have come up with something like this[1923]; this is nothing but merely ˹a retelling of the˺ scribbles of the ancients![1924]”
[1922] Now to a summary of how the Qurayshites had plotted against the call of the Messenger before coming up with their most daring plan of getting rid of him once and for all (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar). These people deserved to be fought against: “Will you not fight against those who have broken their oaths and conspired to expel the Messenger? They were the first to attack you. Do you fear them? Surely Allah is more deserving of your fear, if you are ˹true˺ Believers” (9: 13).
[1923] “Who is more wrongful than he who fabricates falsehood against Allah or says: “I was given revelation”, while nothing was revealed to him, and he who says: “I will send down the like of that which Allah sent down…” (6: 93).
[1924] “Some among them would listen to you; ˹but˺ We have put sheaths over their hearts, lest they would perceive it, and in their ears there is impairment. Even if they see every Sign, they would not Believe in it; so much so that when they come to dispute with you, the Deniers would ˹willingly˺ say: “This is nothing but merely ˹a retelling of the˺ scribbles of the ancients!”” (6: 25).
[1923] “Who is more wrongful than he who fabricates falsehood against Allah or says: “I was given revelation”, while nothing was revealed to him, and he who says: “I will send down the like of that which Allah sent down…” (6: 93).
[1924] “Some among them would listen to you; ˹but˺ We have put sheaths over their hearts, lest they would perceive it, and in their ears there is impairment. Even if they see every Sign, they would not Believe in it; so much so that when they come to dispute with you, the Deniers would ˹willingly˺ say: “This is nothing but merely ˹a retelling of the˺ scribbles of the ancients!”” (6: 25).
अरबी व्याख्याहरू:
وَإِذۡ قَالُواْ ٱللَّهُمَّ إِن كَانَ هَٰذَا هُوَ ٱلۡحَقَّ مِنۡ عِندِكَ فَأَمۡطِرۡ عَلَيۡنَا حِجَارَةٗ مِّنَ ٱلسَّمَآءِ أَوِ ٱئۡتِنَا بِعَذَابٍ أَلِيمٖ
(32) ˹Mention Muhammad˺ When they ˹the Deniers˺ said: “O Allah, if this is the Truth from You, then rain on us stones from the sky or bring us a painful punishment!”[1925]
[1925] Anas Ibn Mālik (رضي الله عنه) narrated that: “Abū Jahl prayed: “O Allah, if this is the truth from You, then hail down on us stones from the sky or deliver to us a painful punishment!” Then this ˹aya˺ came down: “Allah would not have punished them while you ˹Muhammad˺ were still among them; Allah would not punish them while they seek forgiveness”” (al-Bukhārī: 4649, Muslim: 2796).
अरबी व्याख्याहरू:
وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمۡ وَأَنتَ فِيهِمۡۚ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمۡ وَهُمۡ يَسۡتَغۡفِرُونَ
(33) Allah would not have punished them while you ˹Muhammad˺ were ˹still˺ among them[1926]; Allah would not punish them while they ˹sincerely˺ seek forgiveness[1927].
[1926] Exegetes agree that this means that God would never bring His punishment upon a people who have a Messenger in their midst (cf. Ibn ʿAṭiyyah, Ibn Kathīr).
[1927] Seeking forgiveness (al-istighfār) is a sure indicator of one’s realization of one’s earlier bad deeds and a willingness to atone for them. One would not come to such a state of affairs unless one shrugs off all rebelliousness against God and opens up to guidance. Exegetes are of different opinions regarding this: some, i.e. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, see that this is tantamount to an invitation to the Deniers to repent and mend their ways. Others, who are a sizeable number (cf. Ibn ʿĀshur), see that the pronoun here refers to the Believers and that this is a parenthetical sentence meant for reflection and drawing lessons, especially after the demise of the Noble Messenger (ﷺ).
However, it is interesting to note that al-Saʿdī opines that the ones meant here are, actually, the Makkans who had prayed to God to hail stones or hasten His punishment on them. Knowing how ghastly such an invocation is, which they only declared as an acted charade meant for argument’s sake, were secretly seeking forgiveness for it in their heart of hearts. This reading throws light on how to interpret the next two ayas over which exegetes have held varying views. That is, their seeking forgiveness is not reason enough to repel their Heavenly punishment given their greatly grievous sin of deliberately turning people away from the Sanctified Mosque. This they did to the Messenger (ﷺ) and His Companions who deserved it most among people being justly its rightful ‘patrons’ for their sincerely Godly ways, as opposed to the Makkans who braggingly claimed to be its rightful ‘patrons’ while they only displayed hollow, groundless acts of worship around it: “It is not right for the Associators to ˹caringly˺ tend Allah’s places of prostration while testifying to their own Denial: the deeds of such people will come to nothing and they will abide forever in Hell. *The only ones who should ˹caringly˺ tend Allah’s places of prostration are those who Believe in Allah and the Last Day, keep up the Prayer, give out the prescribed alms, and fear no one but Allah: such people may well aspire to be among the rightly guided.” (9: 17-18)
[1927] Seeking forgiveness (al-istighfār) is a sure indicator of one’s realization of one’s earlier bad deeds and a willingness to atone for them. One would not come to such a state of affairs unless one shrugs off all rebelliousness against God and opens up to guidance. Exegetes are of different opinions regarding this: some, i.e. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, see that this is tantamount to an invitation to the Deniers to repent and mend their ways. Others, who are a sizeable number (cf. Ibn ʿĀshur), see that the pronoun here refers to the Believers and that this is a parenthetical sentence meant for reflection and drawing lessons, especially after the demise of the Noble Messenger (ﷺ).
However, it is interesting to note that al-Saʿdī opines that the ones meant here are, actually, the Makkans who had prayed to God to hail stones or hasten His punishment on them. Knowing how ghastly such an invocation is, which they only declared as an acted charade meant for argument’s sake, were secretly seeking forgiveness for it in their heart of hearts. This reading throws light on how to interpret the next two ayas over which exegetes have held varying views. That is, their seeking forgiveness is not reason enough to repel their Heavenly punishment given their greatly grievous sin of deliberately turning people away from the Sanctified Mosque. This they did to the Messenger (ﷺ) and His Companions who deserved it most among people being justly its rightful ‘patrons’ for their sincerely Godly ways, as opposed to the Makkans who braggingly claimed to be its rightful ‘patrons’ while they only displayed hollow, groundless acts of worship around it: “It is not right for the Associators to ˹caringly˺ tend Allah’s places of prostration while testifying to their own Denial: the deeds of such people will come to nothing and they will abide forever in Hell. *The only ones who should ˹caringly˺ tend Allah’s places of prostration are those who Believe in Allah and the Last Day, keep up the Prayer, give out the prescribed alms, and fear no one but Allah: such people may well aspire to be among the rightly guided.” (9: 17-18)
अरबी व्याख्याहरू:
وَمَا لَهُمۡ أَلَّا يُعَذِّبَهُمُ ٱللَّهُ وَهُمۡ يَصُدُّونَ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ وَمَا كَانُوٓاْ أَوۡلِيَآءَهُۥٓۚ إِنۡ أَوۡلِيَآؤُهُۥٓ إِلَّا ٱلۡمُتَّقُونَ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ
(34) But why would not Allah punish them while they turn ˹people˺ away from the Sanctified Mosque; ˹although˺ they were not its ˹rightful˺ patrons—its ˹true˺ patrons are none but the Mindful, but most of them know ˹that˺ not[1928].
[1928] Most of the Qurayshites do not realize this obvious fact (cf. Ibn ʿAṭiyyah, al-Saʿdī).
अरबी व्याख्याहरू:
وَمَا كَانَ صَلَاتُهُمۡ عِندَ ٱلۡبَيۡتِ إِلَّا مُكَآءٗ وَتَصۡدِيَةٗۚ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ
(35) Their Prayer at the House was nothing but ˹hollow˺ whistling and clapping; taste then the punishment[1929] for your ˹adamant˺ Denying.
[1929] Their humiliating defeat, killing and captivation at Badr (cf. al-Ṭabarī, Ibn ʿĀshūr).
अरबी व्याख्याहरू:
إِنَّ ٱلَّذِينَ كَفَرُواْ يُنفِقُونَ أَمۡوَٰلَهُمۡ لِيَصُدُّواْ عَن سَبِيلِ ٱللَّهِۚ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيۡهِمۡ حَسۡرَةٗ ثُمَّ يُغۡلَبُونَۗ وَٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ جَهَنَّمَ يُحۡشَرُونَ
(36) [1930]Verily those who Deny do spend their money to turn ˹people˺ away from the path of Allah[1931]; they will spend it, then it will be ˹a cause of˺ ˹bitter˺ regret for them, and then they will ˹eventually˺ be overpowered[1932]—those who Deny will be gathered to Hellfire.
[1930] When the Deniers used their power to their advantage and forcefully turned the pious away from the Holy Sanctuary, which proved to be futile, they mustered up their power and resources to eradicate Islam (cf. Ibn ʿĀshūr).
[1931] al-Shinqīṭī (al-ʿAdhb al-Namīr) notes the common view among scholars that the Qurayshites used the very lucrative caravan (1,000 camels loaded with precious goods) that Abū Sufyān managed to steer to safety just before the Battle of Badr took place, to hit back at the Believers and take revenge on them.
[1932] “Truly those who oppose Allah and His Messenger, they will be among the abased. *Allah has decreed: “I and My Messengers will certainly prevail”. Surely Allah is All-Powerful, Almighty” (58: 20-21).
[1931] al-Shinqīṭī (al-ʿAdhb al-Namīr) notes the common view among scholars that the Qurayshites used the very lucrative caravan (1,000 camels loaded with precious goods) that Abū Sufyān managed to steer to safety just before the Battle of Badr took place, to hit back at the Believers and take revenge on them.
[1932] “Truly those who oppose Allah and His Messenger, they will be among the abased. *Allah has decreed: “I and My Messengers will certainly prevail”. Surely Allah is All-Powerful, Almighty” (58: 20-21).
अरबी व्याख्याहरू:
لِيَمِيزَ ٱللَّهُ ٱلۡخَبِيثَ مِنَ ٱلطَّيِّبِ وَيَجۡعَلَ ٱلۡخَبِيثَ بَعۡضَهُۥ عَلَىٰ بَعۡضٖ فَيَرۡكُمَهُۥ جَمِيعٗا فَيَجۡعَلَهُۥ فِي جَهَنَّمَۚ أُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ
(37) ˹This is˺ For Allah to set the evil apart from the good; He will mount the evil on top of each other making it into a heap and consign it all to Hellfire—these are the ˹real˺ losers[1933].
[1933] That they are unceremoniously piled on top of each other is humiliation incarnate (cf. Ibn ʿĀshūr): “So worship whatsoever you will besides Him”. Say: “Truly the ˹real˺ losers are those who lose their souls and their families on the Day of Judgement. Surely, that is the manifest loss” (39: 15).
अरबी व्याख्याहरू:
قُل لِّلَّذِينَ كَفَرُوٓاْ إِن يَنتَهُواْ يُغۡفَرۡ لَهُم مَّا قَدۡ سَلَفَ وَإِن يَعُودُواْ فَقَدۡ مَضَتۡ سُنَّتُ ٱلۡأَوَّلِينَ
(38) Say ˹Muhammad˺ to those who Deny, if they desist they will be forgiven ˹all˺ what went on before[1934], and if they return then the canon of the ancients[1935] already came to pass.
[1934] They are called to follow the call of Islam and disown Denial (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī). ʿAmr Ibn al-ʿĀṣ (رضي الله عنه) narrated that the Prophet (ﷺ) said to him: “Did you not know that Islam abolishes all that went on before it?” (Muslim: 121): “Say ˹Allah says˺: “O My servants, who have committed excesses against themselves, do not despair of Allah’s Mercy; Allah surely forgives all sins. He is truly the Most Forgiving, the Most Merciful” (39: 53).
[1935] Sunnat al-awwalīn (also found in 15: 13, 18: 55, 35: 43) or sunnat Allāh (as in 33: 38 and 62, 35: 43, 40: 85, 48: 23) is used invariably to caution in the Qur’an; the earlier nations who rebelled against God were destroyed. People are always encouraged to consider their fate vis-a-vis the fate of earlier nations and contemplate God's time-honoured law: “… then do they await except the canon of the ancients? But you shall never find any change in the canon of Allah; you shall never find any alteration in the canon of Allah. *Have they not travelled through the land and observed how the end of those before them was; they were ˹even˺ greater than them in power. Allah is not to be frustrated by anything in the Heavens or on Earth – He is All-Knowing, All-Powerful” (35: 43-44).
[1935] Sunnat al-awwalīn (also found in 15: 13, 18: 55, 35: 43) or sunnat Allāh (as in 33: 38 and 62, 35: 43, 40: 85, 48: 23) is used invariably to caution in the Qur’an; the earlier nations who rebelled against God were destroyed. People are always encouraged to consider their fate vis-a-vis the fate of earlier nations and contemplate God's time-honoured law: “… then do they await except the canon of the ancients? But you shall never find any change in the canon of Allah; you shall never find any alteration in the canon of Allah. *Have they not travelled through the land and observed how the end of those before them was; they were ˹even˺ greater than them in power. Allah is not to be frustrated by anything in the Heavens or on Earth – He is All-Knowing, All-Powerful” (35: 43-44).
अरबी व्याख्याहरू:
وَقَٰتِلُوهُمۡ حَتَّىٰ لَا تَكُونَ فِتۡنَةٞ وَيَكُونَ ٱلدِّينُ كُلُّهُۥ لِلَّهِۚ فَإِنِ ٱنتَهَوۡاْ فَإِنَّ ٱللَّهَ بِمَا يَعۡمَلُونَ بَصِيرٞ
(39) Fight them until there is no ˹more˺ trial and religion becomes wholly Allah’s[1936]. But if they desist, then Allah is surely All-Seeing of what they do.
[1936] The Believers are bade to fight the Deniers until their hostile behaviour is curbed, and until the Believers are free to practice their religion without anyone daring to interfere with their worship or turn them away from their religion, and until people are able to freely worship God alone without Associating any with Him (cf. al-Ṭabarī, Ibn Kathīr al-Saʿdī, Tafsīr al-Madīnah al- Munawwarah).
अरबी व्याख्याहरू:
۞ وَٱعۡلَمُوٓاْ أَنَّمَا غَنِمۡتُم مِّن شَيۡءٖ فَأَنَّ لِلَّهِ خُمُسَهُۥ وَلِلرَّسُولِ وَلِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِ إِن كُنتُمۡ ءَامَنتُم بِٱللَّهِ وَمَآ أَنزَلۡنَا عَلَىٰ عَبۡدِنَا يَوۡمَ ٱلۡفُرۡقَانِ يَوۡمَ ٱلۡتَقَى ٱلۡجَمۡعَانِۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
(41) [1937]And know ˹Believers˺ that whatever gain you make a fifth[1938] of it is for Allah and the Messenger[1939], the kith and kin[1940], the orphans, the needy, the destitute and the stranded[1941]; ˹that is˺[1942] if you have truly Believed in Allah and what We sent down[1943] to Our Servant[1944] on the Distinguisher Day when the two hosts met[1945]—verily Allah is Able over everything.
[1937] Only now are the Believers answered their earnest question, which they asked of the Prophet (ﷺ) at the very beginning of the sura; after they have been sufficiently prepared for it through a number of reminders, pointers and moralizing advice.
[1938] The spoils are divided into four-fifths for the fighters and one-fifth for: 1) God Almighty (سبحانه وتعالى), 2) the Messenger (ﷺ), 3) the Messenger’s close relatives, 4) the orphaned young, 5) the destitute and poor, 6) and the stranded (cf. al-Jazā’irī, al-Muyassar, al-Mukhtaṣar). It is useful to note this issue was a topic of long and detailed discussions among scholars, however some explanation, as per the scope of this translation, is given below.
[1939] God’s share is to be spent in the ways that He commanded (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). al-Baghawī concludes that most exegetes and jurists are of the opinion that God’s share and the Messenger’s share are one and the same. Ibn ʿĀshūr further explains that most scholars are of the opinion that God’s share is left to the Prophet, and the leaders of the Believers after him, to spend it as he sees fit. This part is spent for the general good of the Believing community (cf. al-Muyassar, al-Mukhtaṣar): ʿAmr Ibn ʿAbasah (رضي الله عنه) narrated that the Messenger (ﷺ) picked a hair from the side of a camel ˹which was among the spoils˺ and said: “No portion of the spoils is rightfully mine – not even the measure of this ˹hair˺ – except the fifth; even the fifth is returned to you” (Abū Dāwūd: 2755, al-Bayhaqī, al-Sunan al-Kubrā: 12943).
[1940] Dhawī al-qurbā is unanimously agreed to be the Messenger’s own close relatives; namely, Banū Hāshim and Banū ʿAbd al-Muṭṭalib (cf. al-Ṭabarī, Ibn Kathīr, al-Qāsimī, al-Saʿdī). Ibn Kathīr opines that this is because they, among whom were some Deniers, stood by the Messenger and those around him in the early days of his call, and especially during the hard times of the boycott that the Qurayshites imposed on the Believing community in Shiʿb ʿĀmir.
[1941] The Qur’an uses the expression ‘the son of the road’ (ibn al-sabīl), for those who are left without means whilst travelling, being away from home.
[1942] That is: abide by this ruling regarding the division of victory spoils (cf. al-Ṭabarī, Ibn al-Jawzī, Zād al-Masīr, 2/213). That they magnanimously leave out this fifth is a branch of Faith (shuʿbah min shuʿab al-īmān) (cf. al-Bayhaqī, Shuʿab al-Īmān, 6/169, al-Suyūṭī, al-Iklīl. p. 135).
[1943] This could be either the Qur’anic ayas and/or the Signs of Divine support, miraculous in nature as recounted in this sura, that God sent down to His Messenger (ﷺ) and those by his side (cf. Ibn ʿAṭiyyah, al-Basīṭ, Ibn ʿĀshūr).
[1944] ‘Our Servant’ (ʿabdinā) is Muhammad (ﷺ) who is God’s Own sincere servant (cf. al-Ṭabarī, Ibn Kathīr).
[1945] The Day of the Distinguisher (yawm al-furqān) is that of the day of the Battle of Badr in which God set Truth apart from falsehood (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr). It is the day when God granted victory to those on whose side He was, i.e. the Believers, who were fewer in number, by far less well-equipped and less likely to win, over those who pitted themselves against Him, who were greater in number and always felt themselves to be the better side; this is enough as a distinguisher between Truth and falsehood (cf. Ibn ʿĀshūr).
[1938] The spoils are divided into four-fifths for the fighters and one-fifth for: 1) God Almighty (سبحانه وتعالى), 2) the Messenger (ﷺ), 3) the Messenger’s close relatives, 4) the orphaned young, 5) the destitute and poor, 6) and the stranded (cf. al-Jazā’irī, al-Muyassar, al-Mukhtaṣar). It is useful to note this issue was a topic of long and detailed discussions among scholars, however some explanation, as per the scope of this translation, is given below.
[1939] God’s share is to be spent in the ways that He commanded (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). al-Baghawī concludes that most exegetes and jurists are of the opinion that God’s share and the Messenger’s share are one and the same. Ibn ʿĀshūr further explains that most scholars are of the opinion that God’s share is left to the Prophet, and the leaders of the Believers after him, to spend it as he sees fit. This part is spent for the general good of the Believing community (cf. al-Muyassar, al-Mukhtaṣar): ʿAmr Ibn ʿAbasah (رضي الله عنه) narrated that the Messenger (ﷺ) picked a hair from the side of a camel ˹which was among the spoils˺ and said: “No portion of the spoils is rightfully mine – not even the measure of this ˹hair˺ – except the fifth; even the fifth is returned to you” (Abū Dāwūd: 2755, al-Bayhaqī, al-Sunan al-Kubrā: 12943).
[1940] Dhawī al-qurbā is unanimously agreed to be the Messenger’s own close relatives; namely, Banū Hāshim and Banū ʿAbd al-Muṭṭalib (cf. al-Ṭabarī, Ibn Kathīr, al-Qāsimī, al-Saʿdī). Ibn Kathīr opines that this is because they, among whom were some Deniers, stood by the Messenger and those around him in the early days of his call, and especially during the hard times of the boycott that the Qurayshites imposed on the Believing community in Shiʿb ʿĀmir.
[1941] The Qur’an uses the expression ‘the son of the road’ (ibn al-sabīl), for those who are left without means whilst travelling, being away from home.
[1942] That is: abide by this ruling regarding the division of victory spoils (cf. al-Ṭabarī, Ibn al-Jawzī, Zād al-Masīr, 2/213). That they magnanimously leave out this fifth is a branch of Faith (shuʿbah min shuʿab al-īmān) (cf. al-Bayhaqī, Shuʿab al-Īmān, 6/169, al-Suyūṭī, al-Iklīl. p. 135).
[1943] This could be either the Qur’anic ayas and/or the Signs of Divine support, miraculous in nature as recounted in this sura, that God sent down to His Messenger (ﷺ) and those by his side (cf. Ibn ʿAṭiyyah, al-Basīṭ, Ibn ʿĀshūr).
[1944] ‘Our Servant’ (ʿabdinā) is Muhammad (ﷺ) who is God’s Own sincere servant (cf. al-Ṭabarī, Ibn Kathīr).
[1945] The Day of the Distinguisher (yawm al-furqān) is that of the day of the Battle of Badr in which God set Truth apart from falsehood (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr). It is the day when God granted victory to those on whose side He was, i.e. the Believers, who were fewer in number, by far less well-equipped and less likely to win, over those who pitted themselves against Him, who were greater in number and always felt themselves to be the better side; this is enough as a distinguisher between Truth and falsehood (cf. Ibn ʿĀshūr).
अरबी व्याख्याहरू:
إِذۡ أَنتُم بِٱلۡعُدۡوَةِ ٱلدُّنۡيَا وَهُم بِٱلۡعُدۡوَةِ ٱلۡقُصۡوَىٰ وَٱلرَّكۡبُ أَسۡفَلَ مِنكُمۡۚ وَلَوۡ تَوَاعَدتُّمۡ لَٱخۡتَلَفۡتُمۡ فِي ٱلۡمِيعَٰدِ وَلَٰكِن لِّيَقۡضِيَ ٱللَّهُ أَمۡرٗا كَانَ مَفۡعُولٗا لِّيَهۡلِكَ مَنۡ هَلَكَ عَنۢ بَيِّنَةٖ وَيَحۡيَىٰ مَنۡ حَيَّ عَنۢ بَيِّنَةٖۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ
(42) [1946]When you were at the nearer bank ˹of the valley˺ and they were at the further bank[1947], and the mounters[1948] were lower than you are; had you made a mutual appointment, you would have ˹both˺ missed it[1949], but ˹that˺ so Allah would bring to pass a foregone affair[1950]. So that whoever perishes, perishes upon clear evidence and whoever lives, lives with clear evidence[1951]—verily Allah is All-Hearing, All-Knowing.
[1946] This is yet another reminder of God’s immense support to them on that day despite all the inopportune circumstances that they were faced with; this is why they should feel no qualms about God’s ruling regarding the spoils (cf. al-Biqāʿī, Naẓm al-Durar).
[1947] The mention of the exact positions of each side is meant to show that their enemy chose a better position, to further drive the Message home that only by God’s Mercy and His Favour did the Believers emerge victorious (cf. Ibn ʿĀshūr).
[1948] That is the mounters (al-rakb), the guarding cavalry, on the camels of Abū Sufyān’s caravan. The image being depicted here is of the extent of the Believers’ disadvantage being much fewer in number, standing on treacherous, slippery ground and surrounded by enemies from two sides (cf. al-Zamakhsharī, Ibn ʿĀshūr).
[1949] Kaʿb Ibn Mālik (رضي الله عنه) narrated: “The Messenger (ﷺ) and the Muslims set out intending nothing but to seize the Qurayshite caravan, until Allah joined them with their enemy without appointment” (al-Bukhārī: 3951, Muslim: 2769).
[1950] That is to bring to pass a predestined matter, the coming of which was inevitable; to make the Believers accomplish victory over the Deniers (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ).
[1951] Now that the Truth has been so clearly set apart from falsehood on the Distinguisher Day no one is left with any doubt in their mind as to where each lies so that they choose to be guided and ‘live’ or to languish in Denial and ‘perish’ (cf. Ibn Kathīr, al-Wāḥidī, al-Wasīṭ, al-Saʿdī): “Is the one who was dead and We caused him to come alive and bestowed upon him a light to walk in among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which? Thus what they used to do was prettified for the Deniers” (6: 122).
[1947] The mention of the exact positions of each side is meant to show that their enemy chose a better position, to further drive the Message home that only by God’s Mercy and His Favour did the Believers emerge victorious (cf. Ibn ʿĀshūr).
[1948] That is the mounters (al-rakb), the guarding cavalry, on the camels of Abū Sufyān’s caravan. The image being depicted here is of the extent of the Believers’ disadvantage being much fewer in number, standing on treacherous, slippery ground and surrounded by enemies from two sides (cf. al-Zamakhsharī, Ibn ʿĀshūr).
[1949] Kaʿb Ibn Mālik (رضي الله عنه) narrated: “The Messenger (ﷺ) and the Muslims set out intending nothing but to seize the Qurayshite caravan, until Allah joined them with their enemy without appointment” (al-Bukhārī: 3951, Muslim: 2769).
[1950] That is to bring to pass a predestined matter, the coming of which was inevitable; to make the Believers accomplish victory over the Deniers (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ).
[1951] Now that the Truth has been so clearly set apart from falsehood on the Distinguisher Day no one is left with any doubt in their mind as to where each lies so that they choose to be guided and ‘live’ or to languish in Denial and ‘perish’ (cf. Ibn Kathīr, al-Wāḥidī, al-Wasīṭ, al-Saʿdī): “Is the one who was dead and We caused him to come alive and bestowed upon him a light to walk in among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which? Thus what they used to do was prettified for the Deniers” (6: 122).
अरबी व्याख्याहरू:
إِذۡ يُرِيكَهُمُ ٱللَّهُ فِي مَنَامِكَ قَلِيلٗاۖ وَلَوۡ أَرَىٰكَهُمۡ كَثِيرٗا لَّفَشِلۡتُمۡ وَلَتَنَٰزَعۡتُمۡ فِي ٱلۡأَمۡرِ وَلَٰكِنَّ ٱللَّهَ سَلَّمَۚ إِنَّهُۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ
(43) [1952]˹Remember˺ When Allah showed them to you ˹Muhammad˺ few ˹in numbers˺ in your sleep[1953], had He showed them numerous to you, you ˹Believers˺ would have faltered and disagreed over the matter, but Allah saved ˹the day˺—He is All-Knowing of what the chests conceal[1954].
[1952] This passage highlights yet another means, of the many enumerated here, of how Divine intervention was decisive in the battle’s result.
[1953] God showed the Messenger (ﷺ) a vision during his sleep in which the Deniers appeared fewer than their actual number (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This vision heartened the Believers, because it was interpreted as a glad harbinger; an enemy being ‘few in number’ is a symbol of weakness and failing (cf. Ibn ʿĀshūr).
[1954] God Knows one’s inner thoughts; whisperings, fears and trepidations (cf. Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī): “He knows the treachery of eyes and that which chests conceal” (40: 19).
[1953] God showed the Messenger (ﷺ) a vision during his sleep in which the Deniers appeared fewer than their actual number (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This vision heartened the Believers, because it was interpreted as a glad harbinger; an enemy being ‘few in number’ is a symbol of weakness and failing (cf. Ibn ʿĀshūr).
[1954] God Knows one’s inner thoughts; whisperings, fears and trepidations (cf. Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī): “He knows the treachery of eyes and that which chests conceal” (40: 19).
अरबी व्याख्याहरू:
وَإِذۡ يُرِيكُمُوهُمۡ إِذِ ٱلۡتَقَيۡتُمۡ فِيٓ أَعۡيُنِكُمۡ قَلِيلٗا وَيُقَلِّلُكُمۡ فِيٓ أَعۡيُنِهِمۡ لِيَقۡضِيَ ٱللَّهُ أَمۡرٗا كَانَ مَفۡعُولٗاۗ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ
(44) ˹Remember˺ When He showed them to you ˹Believers˺ few in your eyes, when you met ˹each other˺, and He showed you few in their ˹the Deniers˺ eyes, so that He would bring to pass a forgone affair—to Allah all matters are returned.
अरबी व्याख्याहरू:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا لَقِيتُمۡ فِئَةٗ فَٱثۡبُتُواْ وَٱذۡكُرُواْ ٱللَّهَ كَثِيرٗا لَّعَلَّكُمۡ تُفۡلِحُونَ
(45) [1955]You who Believe, when you meet a force ˹in battle˺ stand your ground[1956] and mention Allah abundantly[1957], may you succeed.
[1955] Here are some lessons drawn from the battle detailing the means that can help win victory in future conflicts (cf. Ibn ʿĀshūr). That is to: 1) stand firm; 2) mention God profusely; 3) act in accordance with the commands of God and His Messenger (ﷺ) (the Qur’an and the Sunnah); 4) maintain harmony and avoid discord; 5) remain steadfast and forbear (cf. Ibn al-Qayyim, al-Furūsiyyah, pp. 505-506); 6) behave with due humbleness and dignity, and 7) have the best intentions at heart for the purpose of battle (cf. Tafsīr al-Madīnah al-Munawwarah).
[1956] Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Do not wish to meet your enemy, but if you do hold your ground” (al-Bukhārī: 3026, Muslim: 1741).
[1957] Upon meeting the enemy in battle, Believers are to engage in mentioning God (dhikr Allāh) with their hearts and tongues (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī); earnestly supplicating for Divine assistance (cf. al-Muyassar, al-Mukhtaṣar).
[1956] Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Do not wish to meet your enemy, but if you do hold your ground” (al-Bukhārī: 3026, Muslim: 1741).
[1957] Upon meeting the enemy in battle, Believers are to engage in mentioning God (dhikr Allāh) with their hearts and tongues (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī); earnestly supplicating for Divine assistance (cf. al-Muyassar, al-Mukhtaṣar).
अरबी व्याख्याहरू:
وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَنَٰزَعُواْ فَتَفۡشَلُواْ وَتَذۡهَبَ رِيحُكُمۡۖ وَٱصۡبِرُوٓاْۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ
(46) And Obey Allah and His Messenger, do not disagree[1958] then you would falter and lose your wind[1959] and be steadfast—indeed Allah is with those who are steadfast.
[1958] “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…” (3: 103).
[1959] Tadhhaba rīḥukum (lit. to lose your wind) is to lose purposefulness, will power and be unable to fight the enemy (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[1959] Tadhhaba rīḥukum (lit. to lose your wind) is to lose purposefulness, will power and be unable to fight the enemy (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
अरबी व्याख्याहरू:
وَلَا تَكُونُواْ كَٱلَّذِينَ خَرَجُواْ مِن دِيَٰرِهِم بَطَرٗا وَرِئَآءَ ٱلنَّاسِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِۚ وَٱللَّهُ بِمَا يَعۡمَلُونَ مُحِيطٞ
(47) Do not be like the ones who set out from the homelands, full of conceit and putting on an act for people[1960], turning ˹people˺ away from the path of Allah—Allah is encompassing[1961] of what they do.
[1960] These are the Qurayshites (cf. Ibn ʿAṭiyyah). When Abū Jahl, who was at the head of the Qurayshite army, was told that the caravan was spared and that they could turn back and head to Makkah again, he replied: “Nay, by God! Not until we drink from the watering places of Badr, slaughter camels, drink wine, the songstresses play their music to us and that all Arabs will talk about our great standing among them forever” (Ibn Kathīr).
[1961] God Almighty knows all about their stratagems. He keeps a record of everything and they will eventually be held accountable. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[1961] God Almighty knows all about their stratagems. He keeps a record of everything and they will eventually be held accountable. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
अरबी व्याख्याहरू:
وَإِذۡ زَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ أَعۡمَٰلَهُمۡ وَقَالَ لَا غَالِبَ لَكُمُ ٱلۡيَوۡمَ مِنَ ٱلنَّاسِ وَإِنِّي جَارٞ لَّكُمۡۖ فَلَمَّا تَرَآءَتِ ٱلۡفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيۡهِ وَقَالَ إِنِّي بَرِيٓءٞ مِّنكُمۡ إِنِّيٓ أَرَىٰ مَا لَا تَرَوۡنَ إِنِّيٓ أَخَافُ ٱللَّهَۚ وَٱللَّهُ شَدِيدُ ٱلۡعِقَابِ
(48) ˹Mention Muhammad˺ When Satan prettified their deeds for them and said[1962]: “None of all people can overcome you this day” and “I am a deliverer of yours!” When the two hosts gazed upon each other, he turned on his heels and said: “I disown you![1963] I see that which you do not![1964] I fear Allah; Allah is severe in punishment!”
[1962] It is not exactly known or agreed upon how Satan communicated with the Qurayshites. He could have just whispered into their hearts (cf. al-Saʿdī, Tafsīr al-Madīnah al-Munawwarah). However, a great number of exegetes relate a story (cf. Ibn Abī Ḥātim, al-Ṭabarī; Ibn Ḥajar in Tahdhīb al-Tahdhīb deems it credible) that was told by ʿAlī Ibn Abī Ṭalḥah whereby ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) said: “On the Day of Badr, Iblīs came with his banner at the head of an army of devils. He appeared in the form of a man from Banī Mudlij, namely Surāqah Ibn Mālik Ibn Juʿshum. He then said to the Associators: “None of all people can overcome you this day” and “I am a deliverer of yours!” When people built up their lines ˹in readiness for battle˺, the Messenger (ﷺ) grabbed a handful of earth and threw it at the faces of the Associators and they fell back. Gabriel approached Iblīs while his hand away was in the hand of one of the Associators. He suddenly pulled his hand and beat a hasty retreat along with his company. The man said: “Surāqah! You have just claimed to be our deliverer!” He replied: “I see that which you do not! I fear Allah; Allah is severe in punishment!” This he said when he saw the angels”: “He promises them and makes them ever vainly wishful; Satan promises them nothing but delusion” (4: 120).
[1963] “Like the example of Satan... who says to man: “Deny!” But when he Denies, he says: “I disown you! I fear Allah the Lord of all beings!” (59: 16).
[1964] It is reported that he saw the angels that came down to fight alongside the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī, al-Saʿdī).
[1963] “Like the example of Satan... who says to man: “Deny!” But when he Denies, he says: “I disown you! I fear Allah the Lord of all beings!” (59: 16).
[1964] It is reported that he saw the angels that came down to fight alongside the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī, al-Saʿdī).
अरबी व्याख्याहरू:
إِذۡ يَقُولُ ٱلۡمُنَٰفِقُونَ وَٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ غَرَّ هَٰٓؤُلَآءِ دِينُهُمۡۗ وَمَن يَتَوَكَّلۡ عَلَى ٱللَّهِ فَإِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ
(49) ˹Mention Muhammad˺ When the hypocrites and those in whose hearts is disease[1965] said: “These are surely hoodwinked by their religion!” But whoever puts his trust in Allah[1966], then Allah is All-Prevailing, All-Wise.
[1965] This further underlines the fact that by mere worldly measures, the army of the Associators appeared by far to be the most likely to win, thus the hypocrites and those of failing Belief, who would usually keep their thoughts to themselves being afraid of requital, spoke from their hearts, convinced that the Believers would be annihilated on that day (cf. Ibn al-Qayyim, Zād al-Maʿād, 3/162, Ibn ʿĀshūr).
[1966] “… whoever puts his trust in Allah, then He is sufficient for them. Certainly Allah achieves His Will. Allah has set a due measure for everything” (65: 3).
[1966] “… whoever puts his trust in Allah, then He is sufficient for them. Certainly Allah achieves His Will. Allah has set a due measure for everything” (65: 3).
अरबी व्याख्याहरू:
وَلَوۡ تَرَىٰٓ إِذۡ يَتَوَفَّى ٱلَّذِينَ كَفَرُواْ ٱلۡمَلَٰٓئِكَةُ يَضۡرِبُونَ وُجُوهَهُمۡ وَأَدۡبَٰرَهُمۡ وَذُوقُواْ عَذَابَ ٱلۡحَرِيقِ
(50) If only you could see ˹Muhammad˺ when the angels take the lives of the Deniers beating their faces and their backsides, and ˹say to them˺: “Taste you the Punishment of burning!”[1967]
[1967] al-Ṭabarī opines that this was what the angel did and said to the Associators who perished in the Battle of Badr. Ibn Kathīr, on the other hand, sees it as being of general purport: “… if only you could see ˹Muhammad˺ when the wrongdoers are in the throes of death and the angels stretch their hands to them ˹saying˺: “Give up your souls. Today you will be rewarded the Punishment of degradation for saying what is false against Allah and snubbing His Signs”” (6: 93); “How ˹horrible˺ will it be when the angels take their lives, beating their faces and their backsides?” (47: 27).
अरबी व्याख्याहरू:
ذَٰلِكَ بِمَا قَدَّمَتۡ أَيۡدِيكُمۡ وَأَنَّ ٱللَّهَ لَيۡسَ بِظَلَّٰمٖ لِّلۡعَبِيدِ
(51) “That for what your hands have sent forth, verily Allah never deals ˹His˺ servants unjustly.”[1968]
[1968] Abū Dharr al-Ghifārī (رضي الله عنه) narrated that the Messenger said that God said: “My servants, I made injustice forbidden for Myself and I made it forbidden among you. Do not treat each other with injustice” (Muslim: 2577).
अरबी व्याख्याहरू:
كَدَأۡبِ ءَالِ فِرۡعَوۡنَ وَٱلَّذِينَ مِن قَبۡلِهِمۡۚ كَفَرُواْ بِـَٔايَٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمۡۚ إِنَّ ٱللَّهَ قَوِيّٞ شَدِيدُ ٱلۡعِقَابِ
(52) ˹Just˺ like the habitual ways of the people of Pharaoh and those ˹who came˺ before them[1969]; they Denied the Signs of Allah and Allah seized them ˹in Punishment˺ for their sins[1970]—indeed Allah is All-Powerful, severe in Punishment.
[1969] This is ‘the canon of the ancients’ (see Aya 38 above) who pitted themselves against God and His Messengers (cf. al-Rāzī).
[1970] “And the people of ʿĀd and Thamūd ˹met a similar fate˺, which must be clear to you from their ˹ruined˺ dwellings. Satan prettified their deeds to them, hindering them from the path, although they were capable of seeing. *˹We˺ also ˹destroyed˺ Korah, Pharaoh, and Hāmān. Indeed, Mūsā had come to them with clear proofs, but they waxed arrogant in the land. Yet they could not escape ˹Us˺. *So We seized each ˹people˺ for their sin: against some of them We sent a storm of stones, some were overtaken by a ˹mighty˺ blast, some We caused the Earth to swallow, and some We drowned. Allah would not have treated then unjustly, but it was they who were unjust to themselves” (29: 38-40).
[1970] “And the people of ʿĀd and Thamūd ˹met a similar fate˺, which must be clear to you from their ˹ruined˺ dwellings. Satan prettified their deeds to them, hindering them from the path, although they were capable of seeing. *˹We˺ also ˹destroyed˺ Korah, Pharaoh, and Hāmān. Indeed, Mūsā had come to them with clear proofs, but they waxed arrogant in the land. Yet they could not escape ˹Us˺. *So We seized each ˹people˺ for their sin: against some of them We sent a storm of stones, some were overtaken by a ˹mighty˺ blast, some We caused the Earth to swallow, and some We drowned. Allah would not have treated then unjustly, but it was they who were unjust to themselves” (29: 38-40).
अरबी व्याख्याहरू:
ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمۡ يَكُ مُغَيِّرٗا نِّعۡمَةً أَنۡعَمَهَا عَلَىٰ قَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِهِمۡ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ
(53) That for Allah would never alter a favour He bestows on a ˹certain˺ people until they alter what is in themselves[1971]—verily Allah is All-Hearing, All-Knowing.
[1971] “But whoever exchanges the bounty of Allah ˹for Denial˺ after it came to him, ˹will come to know˺ that Allah is severe in Punishment” (2: 211); “˹Mention˺ When your Lord proclaimed: “If you ˹people˺ are grateful, I will certainly give you more. But if you Deny then surely My punishment is severe”” (14: 7); “And Allah presents an example: a city which was safe and secure, its provision coming to it in abundance from every location, but it met the favours of Allah with ungratefulness. So Allah made it taste the pall of hunger and fear for what they had been doing. *And there had certainly come to them a Messenger from among themselves, but they denied him; so punishment overtook them while they were wrongdoers” (16: 112-113).
अरबी व्याख्याहरू:
كَدَأۡبِ ءَالِ فِرۡعَوۡنَ وَٱلَّذِينَ مِن قَبۡلِهِمۡۚ كَذَّبُواْ بِـَٔايَٰتِ رَبِّهِمۡ فَأَهۡلَكۡنَٰهُم بِذُنُوبِهِمۡ وَأَغۡرَقۡنَآ ءَالَ فِرۡعَوۡنَۚ وَكُلّٞ كَانُواْ ظَٰلِمِينَ
(54) ˹Just˺ like the habitual ways of the people of Pharaoh and those ˹who came˺ before them[1972]; they rejected the Signs of their Lord and We destroyed them for their sins and We drowned the people of Pharaoh; they all were unjust.
[1972] Repetition of the example of the earlier nations, prominent among whom are Pharaoh and his people, is to emphasize that what they thought was far away came to pass, especially in Badr, and that they are to take heed from it and ‘desist’. Otherwise they surely now know what is to come (cf. Ibn ʿĀshūr).
अरबी व्याख्याहरू:
إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلَّذِينَ كَفَرُواْ فَهُمۡ لَا يُؤۡمِنُونَ
(55) [1973]Indeed the worst of all the creatures[1974] with Allah are the ones who Denied and never do they Believe.
[1973] This passage explains why they were ‘unjust’ and thus they deserved Divine punishment. For one thing, they doggedly Denied the Signs of God (cf. al-Biqāʿī, Naẓm al-Durar): “… my son, do not Associate with Allah ˹in worship˺. Indeed Association is a grave injustice” (31: 13).
[1974] “Indeed the worst of all the creatures with Allah are the deaf and dumb – those who cannot heed. *Had Allah known any good in them, He would have made them listen; ˹even˺ had He made them listen, they would have turned away, looking the other way” (8: 22-23); “We have indeed spawned for Hellfire many among the jinn and humans; theirs are hearts with which they comprehend naught, theirs are eyes with which they see naught and theirs are ears with which they hear naught. Those are akin to livestock, nay but they are more at loss; these are the unmindful” (7: 179).
[1974] “Indeed the worst of all the creatures with Allah are the deaf and dumb – those who cannot heed. *Had Allah known any good in them, He would have made them listen; ˹even˺ had He made them listen, they would have turned away, looking the other way” (8: 22-23); “We have indeed spawned for Hellfire many among the jinn and humans; theirs are hearts with which they comprehend naught, theirs are eyes with which they see naught and theirs are ears with which they hear naught. Those are akin to livestock, nay but they are more at loss; these are the unmindful” (7: 179).
अरबी व्याख्याहरू:
فَإِمَّا تَثۡقَفَنَّهُمۡ فِي ٱلۡحَرۡبِ فَشَرِّدۡ بِهِم مَّنۡ خَلۡفَهُمۡ لَعَلَّهُمۡ يَذَّكَّرُونَ
(57) Whenever you encounter them in war set them as a fearsome example to those behind them, may they reflect[1975].
[1975] The Messenger (ﷺ) was commanded to treat the treacherous, who thought little of the Believers and reneged on their peace pacts, with due severity. This is just requital for those who threaten peace and flippantly break this most serious and binding commitment. It also acts as a deterrent to others who might be tempted to do the same so that they think again about breaking their pacts with the Believers (cf. Tafsīr al-Madīnah al-Munawwarah). This punishment is limited to the circumstance of actual war because a pact is to be honoured and upheld even though the other party could be treacherous and evasive (cf. al-Saʿdī).
अरबी व्याख्याहरू:
وَإِمَّا تَخَافَنَّ مِن قَوۡمٍ خِيَانَةٗ فَٱنۢبِذۡ إِلَيۡهِمۡ عَلَىٰ سَوَآءٍۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡخَآئِنِينَ
(58) Whenever you ˹Muhammad˺ fear[1976] treachery from certain people, then cast ˹their pact˺ to them ˹so that all are˺ on level ground—indeed Allah Loves not the treacherous.
[1976] ‘Fear’ that the other party may not uphold their commitment is not that which is based on mere surmization but here is rather that which is based on credible evidence and tell-tale signs (cf. al-Ṭabarī, Ibn al-ʿArabī, Aḥkām al-Qur’ān, 8/860).
Sulaym Ibn ʿĀmir narrated that: “Muʿāwiyah (رضي الله عنه) ˹the Caliph˺ had a peace pact with the Byzantine. While he was travelling through their lands, the term of the pact had elapsed and he raided them. A rider on his horse ˹came˺ shouting: “Allah is the greatest! Honour and do not break ˹the pact˺!” He was ʿAmr Ibn ʿAbasah (رضي الله عنه) so Muʿāwiyah asked him about it and he replied: “I heard the Messenger of Allah (ﷺ) say: “Whoever has a pact with some people, let him not come out of it, or modify it until its period has elapsed. Or he needs to cast it to them so that everyone is on level ground”. ˹Upon hearing this˺ Muʿāwiyah pulled back along with his company” (Abū Dāwūd: 2759, al-Tirmidhī: 1580, al-Nasā’ī, al-Sunan al-Kubrā: 8679).
Sulaym Ibn ʿĀmir narrated that: “Muʿāwiyah (رضي الله عنه) ˹the Caliph˺ had a peace pact with the Byzantine. While he was travelling through their lands, the term of the pact had elapsed and he raided them. A rider on his horse ˹came˺ shouting: “Allah is the greatest! Honour and do not break ˹the pact˺!” He was ʿAmr Ibn ʿAbasah (رضي الله عنه) so Muʿāwiyah asked him about it and he replied: “I heard the Messenger of Allah (ﷺ) say: “Whoever has a pact with some people, let him not come out of it, or modify it until its period has elapsed. Or he needs to cast it to them so that everyone is on level ground”. ˹Upon hearing this˺ Muʿāwiyah pulled back along with his company” (Abū Dāwūd: 2759, al-Tirmidhī: 1580, al-Nasā’ī, al-Sunan al-Kubrā: 8679).
अरबी व्याख्याहरू:
وَلَا يَحۡسَبَنَّ ٱلَّذِينَ كَفَرُواْ سَبَقُوٓاْۚ إِنَّهُمۡ لَا يُعۡجِزُونَ
[1977] Given the immediate context, these are especially those who came out of Badr largely unscathed (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[1978] “Deem not those who Deny able to frustrate ˹Allah˺ in the land; and their abode shall be the Fire; certainly evil is the resort!” (24: 57); “Or do those who commit evil deeds suppose that they will outstrip Us? Evil indeed is the judgement they make!” (29: 4).
[1978] “Deem not those who Deny able to frustrate ˹Allah˺ in the land; and their abode shall be the Fire; certainly evil is the resort!” (24: 57); “Or do those who commit evil deeds suppose that they will outstrip Us? Evil indeed is the judgement they make!” (29: 4).
अरबी व्याख्याहरू:
وَأَعِدُّواْ لَهُم مَّا ٱسۡتَطَعۡتُم مِّن قُوَّةٖ وَمِن رِّبَاطِ ٱلۡخَيۡلِ تُرۡهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمۡ وَءَاخَرِينَ مِن دُونِهِمۡ لَا تَعۡلَمُونَهُمُ ٱللَّهُ يَعۡلَمُهُمۡۚ وَمَا تُنفِقُواْ مِن شَيۡءٖ فِي سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيۡكُمۡ وَأَنتُمۡ لَا تُظۡلَمُونَ
(60) [1979]Prepare for them whatever you can of force[1980] and steeds tethered[1981], to overawe with it Allah’s enemy and your enemy, and others besides them that you know not[1982]; Allah Knows them. [1983]Whatever it is that you spend in the path of Allah will be paid back to you in full and you shall not be wronged[1984].
[1979] The commandments in the previous passage, to be fierce in battle and to publicly denounce questionable pacts, will surely have consequences, thus the Messenger and the Believers are told here to prepare such likely forces as would make their enemies think twice before invading them (cf. al-Rāzī, Abū Ḥayyān).
[1980] Quwwah is all which is helpful in battle, physical and mental power as well as weapons (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī). ʿUqbah Ibn ʿĀmir (رضي الله عنه) said: “I heard the Messenger of Allah say on the minbar: “Prepare for them whatever you can of force”; verily ‘force’ is ranged weapons, verily ‘force’ is ranged weapons, verily ‘force’ is ranged weapons”” (Muslim: 1917).
[1981] Ribāṭ al-khayl refers to steeds tethered and readied for war (al-Wāḥidī, al-Basīṭ, al-Baghawī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr). This is singled out of all the force that the Believing camp can muster for its special significance (cf. Ibn ʿĀshūr); in those times, steeds of war epitomized sheer military prowess.
[1982] These are the hidden, lurking enemies that only God Knows about (cf. Riḍā).
[1983] Funds are necessarily required for the preparation of such a force; accordingly, Believers are called on and encouraged to donate charitably for this very worthy cause (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1984] “The similitude of those who spend their wealth in the cause of Allah, is that of a grain ˹when planted, out of˺ which sprouts seven ears; in every ear there are one hundred grains – Allah multiplies for whom He wishes, Allah is All-Encompassing, All-Knowing. *Those who ˹sincerely˺ spend their wealth and do not thereafter mar what they spend with taunts and hurt; theirs is their ˹great˺ reward with their Lord – they will have neither fear nor will they grieve” (2: 261-262).
[1980] Quwwah is all which is helpful in battle, physical and mental power as well as weapons (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī). ʿUqbah Ibn ʿĀmir (رضي الله عنه) said: “I heard the Messenger of Allah say on the minbar: “Prepare for them whatever you can of force”; verily ‘force’ is ranged weapons, verily ‘force’ is ranged weapons, verily ‘force’ is ranged weapons”” (Muslim: 1917).
[1981] Ribāṭ al-khayl refers to steeds tethered and readied for war (al-Wāḥidī, al-Basīṭ, al-Baghawī, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr). This is singled out of all the force that the Believing camp can muster for its special significance (cf. Ibn ʿĀshūr); in those times, steeds of war epitomized sheer military prowess.
[1982] These are the hidden, lurking enemies that only God Knows about (cf. Riḍā).
[1983] Funds are necessarily required for the preparation of such a force; accordingly, Believers are called on and encouraged to donate charitably for this very worthy cause (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1984] “The similitude of those who spend their wealth in the cause of Allah, is that of a grain ˹when planted, out of˺ which sprouts seven ears; in every ear there are one hundred grains – Allah multiplies for whom He wishes, Allah is All-Encompassing, All-Knowing. *Those who ˹sincerely˺ spend their wealth and do not thereafter mar what they spend with taunts and hurt; theirs is their ˹great˺ reward with their Lord – they will have neither fear nor will they grieve” (2: 261-262).
अरबी व्याख्याहरू:
۞ وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا وَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
(61) [1985]If they incline towards peace, incline towards it ˹Muhammad˺ and put your trust in Allah—verily He is the All-Hearing, All-Knowing.
[1985] The Believers’ show of force is meant mainly as a deterrent, but also as a cause for the enemy to let go of their belligerence and opt for peace (cf. al-Rāzī, Riḍā).
अरबी व्याख्याहरू:
وَإِن يُرِيدُوٓاْ أَن يَخۡدَعُوكَ فَإِنَّ حَسۡبَكَ ٱللَّهُۚ هُوَ ٱلَّذِيٓ أَيَّدَكَ بِنَصۡرِهِۦ وَبِٱلۡمُؤۡمِنِينَ
(62) If they intend to trick you, then Allah is certainly sufficient for you[1986]; He is the One Who braced you with His Help and with the Believers[1987].
[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).
[1987] These are two concrete examples of how God ‘sufficed’ the Prophet (ﷺ) (cf. Ibn ʿĀshūr).
अरबी व्याख्याहरू:
وَأَلَّفَ بَيۡنَ قُلُوبِهِمۡۚ لَوۡ أَنفَقۡتَ مَا فِي ٱلۡأَرۡضِ جَمِيعٗا مَّآ أَلَّفۡتَ بَيۡنَ قُلُوبِهِمۡ وَلَٰكِنَّ ٱللَّهَ أَلَّفَ بَيۡنَهُمۡۚ إِنَّهُۥ عَزِيزٌ حَكِيمٞ
(63) He also made their hearts join ˹harmoniously˺[1988]; had you ˹Muhammad˺ spent all that is in the Earth, you would not have joined their hearts[1989]. But Allah joined them—verily He is All-Prevailing, All-Wise.
[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).
[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).
अरबी व्याख्याहरू:
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).
अरबी व्याख्याहरू:
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
(65) O Prophet, rouse the Believers to fight; [1991]if there are twenty of you who are steadfast, they will overcome two hundred and if there are a hundred of you ˹who are steadfast˺, they will overcome one thousand of the Deniers for their being people who grasp not[1992].
[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).
[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).
अरबी व्याख्याहरू:
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
(66) Now, Allah lightened ˹your load˺ off of you ˹for˺ He Knows that there is weakness in you; if there are a hundred of you who are steadfast, they will overcome two hundred and if there are a thousand of you, they will overcome two thousand with Allah’s permission—Allah is indeed with the steadfast.
अरबी व्याख्याहरू:
مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُۥٓ أَسۡرَىٰ حَتَّىٰ يُثۡخِنَ فِي ٱلۡأَرۡضِۚ تُرِيدُونَ عَرَضَ ٱلدُّنۡيَا وَٱللَّهُ يُرِيدُ ٱلۡأٓخِرَةَۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ
(67) [1993]No Prophet should have held captives until he strikes mighty[1994] in the land. You ˹Believers˺[1995] want the goods of the worldly life and Allah wants the Hereafter—Allah is indeed All-Prevailing, All-Wise.
[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).
[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).
अरबी व्याख्याहरू:
لَّوۡلَا كِتَٰبٞ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمۡ فِيمَآ أَخَذۡتُمۡ عَذَابٌ عَظِيمٞ
(68) Had it not been for a decree that had been passed[1996], a severe punishment would have touched you for what you took.
[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).
अरबी व्याख्याहरू:
فَكُلُواْ مِمَّا غَنِمۡتُمۡ حَلَٰلٗا طَيِّبٗاۚ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
(69) Eat then of what you gained[1997], that is lawful and good, and be Mindful of Allah—verily Allah is All-Forgiving, Most Merciful.
[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).
अरबी व्याख्याहरू:
يَٰٓأَيُّهَا ٱلنَّبِيُّ قُل لِّمَن فِيٓ أَيۡدِيكُم مِّنَ ٱلۡأَسۡرَىٰٓ إِن يَعۡلَمِ ٱللَّهُ فِي قُلُوبِكُمۡ خَيۡرٗا يُؤۡتِكُمۡ خَيۡرٗا مِّمَّآ أُخِذَ مِنكُمۡ وَيَغۡفِرۡ لَكُمۡۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
(70) O Prophet, say to the captives under your hands: “Should Allah Know ˹any˺ good in your hearts[1998], He will grant you better than what was taken from you, and forgive you—Allah is indeed All-Forgiving, Most Merciful”.
[1998] Khayran (lit. any good) here is a sincere will to embrace Islam (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī, al-ʿAdhb al-Namīr). The Messenger (ﷺ) is told to address them thus by way of calling them to Islam (cf. Tafsīr al-Madīnah al-Munawwarah).
अरबी व्याख्याहरू:
وَإِن يُرِيدُواْ خِيَانَتَكَ فَقَدۡ خَانُواْ ٱللَّهَ مِن قَبۡلُ فَأَمۡكَنَ مِنۡهُمۡۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
(71) But if they intend to betray[1999] you ˹Muhammad˺ then surely they had betrayed Allah[2000] in the aforetime and He got ˹you˺ the better of them—Allah is indeed All-Knowing, All-Wise.
[1999] That is, if these captives were deceptive and only said what they thought would placate the Messenger (ﷺ) such as: “We Believe in you”, “We testify that you are Allah’s Messenger”, “We shall be sincere to you and align ourselves with you” (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr).
[2000] By being ungrateful to Him, Denying and rebelling against Him before the Battle of Badr (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Saʿdī).
[2000] By being ungrateful to Him, Denying and rebelling against Him before the Battle of Badr (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Saʿdī).
अरबी व्याख्याहरू:
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَٰهَدُواْ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ فِي سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَواْ وَّنَصَرُوٓاْ أُوْلَٰٓئِكَ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٖۚ وَٱلَّذِينَ ءَامَنُواْ وَلَمۡ يُهَاجِرُواْ مَا لَكُم مِّن وَلَٰيَتِهِم مِّن شَيۡءٍ حَتَّىٰ يُهَاجِرُواْۚ وَإِنِ ٱسۡتَنصَرُوكُمۡ فِي ٱلدِّينِ فَعَلَيۡكُمُ ٱلنَّصۡرُ إِلَّا عَلَىٰ قَوۡمِۭ بَيۡنَكُمۡ وَبَيۡنَهُم مِّيثَٰقٞۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ
(72) [2001]Verily those who have Believed, migrated and strove in the path of Allah with their money and their lives[2002], and the ones who welcomed in their fold and supported[2003]; these are the allies[2004] of one another. And those who have Believed but did not migrate, their patronage is not onerous on you in the least until they migrate[2005]. But if they seek your support over ˹a matter of˺ religion[2006] then you have to come to their help unless against some people with whom you have a binding agreement[2007]—Allah is indeed All-Seeing of what you do.
[2001] This final passage emphasizes and confirms the bond (al-wilāyah) that existed between Believers; united they stand. The Messenger (ﷺ) was keen on establishing a bond of brotherhood between the Makkan Migrants (al-Muhājirūn) and the Madinan natives, the Helpers (al-Anṣār), which was extremely significant especially during these early days of the establishment of the Muslim state; so much so that they were much closer to each other than their own flesh and blood. Ibn ʿAbbās (رضي الله عنه) narrated: “When Migrants first came to Madinah, a Helper would inherit an Migrants, rather than his blood relatives, because of the brotherhood that the Prophet (ﷺ) established among them” (al-Bukhārī: 6747).
[2002] These are the most honourable Migrant Companions (j) (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[2003] These are the most honourable Helper Companions (j), who welcomed the Messenger (ﷺ) and the Migrants in their fold, made them dwell in their own homes, shared their possessions with them and unreservedly fought alongside them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[2004] Awliyā’ i.e. they are each others’ aides and helpers against their foes (cf. al-Ṭabarī, al-Rāzī, Abū Ḥayyān): “The Believing men and the Believing women; they are each others’ allies…” (9: 71). Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated: “The Messenger (ﷺ) said: “A Believer to a Believer is a single construction; they brace each other!” Then he (ﷺ) ˹demonstratively˺ joined his fingers”” (al-Bukhārī: 2446, Muslim: 2585); al-Nuʿmān Ibn Bashīr (رضي الله عنه) narrated that the Messenger (ﷺ) said: “The example of the Believers’ care, sympathy and mercy for each other is that of a ˹single˺ body; when an organ ails, the rest of the body calls upon each other to stay awake all night and feel feverish” (al-Bukhārī: 6011, Muslim: 2586).
[2005] Believers acquitted of responsibility for the protection and aid of those Believers who remained in their lands and did not make the journey to the land of Islam (cf. al-Ṭabarī, Ibn Kathīr, al-Qāsimī). In these early days, this was a really important move to make (cf. 4: 97 for more on this issue).
[2006] This is an exception from the earlier acquittal of responsibility whereby if the Believers are called upon to help their fellow Believers who did not migrate, over a matter of religion, then they have to come to their aid (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, al-Shawkānī).
[2007] This caveat is thus stipulated so that the Believers, who are of great moral standing, are honouring of their pledges (cf. al-Ṭabarī, al-Samʿānī, Ibn ʿAṭiyyah, Ibn ʿĀshūr).
[2002] These are the most honourable Migrant Companions (j) (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[2003] These are the most honourable Helper Companions (j), who welcomed the Messenger (ﷺ) and the Migrants in their fold, made them dwell in their own homes, shared their possessions with them and unreservedly fought alongside them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[2004] Awliyā’ i.e. they are each others’ aides and helpers against their foes (cf. al-Ṭabarī, al-Rāzī, Abū Ḥayyān): “The Believing men and the Believing women; they are each others’ allies…” (9: 71). Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated: “The Messenger (ﷺ) said: “A Believer to a Believer is a single construction; they brace each other!” Then he (ﷺ) ˹demonstratively˺ joined his fingers”” (al-Bukhārī: 2446, Muslim: 2585); al-Nuʿmān Ibn Bashīr (رضي الله عنه) narrated that the Messenger (ﷺ) said: “The example of the Believers’ care, sympathy and mercy for each other is that of a ˹single˺ body; when an organ ails, the rest of the body calls upon each other to stay awake all night and feel feverish” (al-Bukhārī: 6011, Muslim: 2586).
[2005] Believers acquitted of responsibility for the protection and aid of those Believers who remained in their lands and did not make the journey to the land of Islam (cf. al-Ṭabarī, Ibn Kathīr, al-Qāsimī). In these early days, this was a really important move to make (cf. 4: 97 for more on this issue).
[2006] This is an exception from the earlier acquittal of responsibility whereby if the Believers are called upon to help their fellow Believers who did not migrate, over a matter of religion, then they have to come to their aid (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, al-Shawkānī).
[2007] This caveat is thus stipulated so that the Believers, who are of great moral standing, are honouring of their pledges (cf. al-Ṭabarī, al-Samʿānī, Ibn ʿAṭiyyah, Ibn ʿĀshūr).
अरबी व्याख्याहरू:
وَٱلَّذِينَ كَفَرُواْ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٍۚ إِلَّا تَفۡعَلُوهُ تَكُن فِتۡنَةٞ فِي ٱلۡأَرۡضِ وَفَسَادٞ كَبِيرٞ
(73) Those who Deny are allies of one another[2008]; but if you ˹Believers˺ do not abide by it[2009], there will be trial in the land and great corruption[2010].
[2008] This is to further cement the bond of the Believers among themselves, so that they would abandon their other alliances with the Deniers, who are ever allied with each other against the Believers (cf. al-Zamakhsharī, Ibn Kathīr, al-Thaʿālibī): “Fight the Associators as a whole as they fight you as a whole...” (9: 36).
[2009] That is taking each other as allies abandoning all bonds that tie them with the Deniers (cf. al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr, al-Muyassar, al-Mukhtaṣar): “No Believers shall take the Deniers as allies rather than the Believers. Whoever does this, he has nothing to do with Allah; except when you seek refuge from them. Allah warns you ˹to beware˺ of Himself – to Allah shall be the ˹final˺ return” (3: 28); “You who Believe, whoever of you renounces his religion, then Allah will ˹soon enough˺ bring forth ˹in your stead˺ people whom He Loves and they ˹truly˺ love Him, lenient to the Believers, stern towards the Deniers, they strive hard in the path of Allah fearing no reproach from anyone who reproaches; that is the Grace of Allah, He grants it to whoever He wishes – Allah is All-Encompassing, All-Knowing. *Indeed your ˹true˺ ally is none but Allah, His Messenger and the Believers; they keep up the Prayer, give out the prescribed alms and ˹humbly˺ prostrate ˹themselves˺. *Whoever takes Allah, His Messenger and the Believers as allies then the party of Allah are ever-victorious. *You who Believe, do not take those who playfully take your religion as ˹an object of˺ mockery and scorn among those who were given the Book before you and the Deniers as allies – be Mindful of Allah if only you were ˹truly˺ Believers” (5: 54-57).
[2010] Lack of unity is indeed great corruption; Deniers will have the upper hand and manage to drive people away from the path of God (cf. al-Muyassar, al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah). The evil that comes from this is immeasurable (cf. al-Saʿdī).
[2009] That is taking each other as allies abandoning all bonds that tie them with the Deniers (cf. al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr, al-Muyassar, al-Mukhtaṣar): “No Believers shall take the Deniers as allies rather than the Believers. Whoever does this, he has nothing to do with Allah; except when you seek refuge from them. Allah warns you ˹to beware˺ of Himself – to Allah shall be the ˹final˺ return” (3: 28); “You who Believe, whoever of you renounces his religion, then Allah will ˹soon enough˺ bring forth ˹in your stead˺ people whom He Loves and they ˹truly˺ love Him, lenient to the Believers, stern towards the Deniers, they strive hard in the path of Allah fearing no reproach from anyone who reproaches; that is the Grace of Allah, He grants it to whoever He wishes – Allah is All-Encompassing, All-Knowing. *Indeed your ˹true˺ ally is none but Allah, His Messenger and the Believers; they keep up the Prayer, give out the prescribed alms and ˹humbly˺ prostrate ˹themselves˺. *Whoever takes Allah, His Messenger and the Believers as allies then the party of Allah are ever-victorious. *You who Believe, do not take those who playfully take your religion as ˹an object of˺ mockery and scorn among those who were given the Book before you and the Deniers as allies – be Mindful of Allah if only you were ˹truly˺ Believers” (5: 54-57).
[2010] Lack of unity is indeed great corruption; Deniers will have the upper hand and manage to drive people away from the path of God (cf. al-Muyassar, al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah). The evil that comes from this is immeasurable (cf. al-Saʿdī).
अरबी व्याख्याहरू:
وَٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَٰهَدُواْ فِي سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَواْ وَّنَصَرُوٓاْ أُوْلَٰٓئِكَ هُمُ ٱلۡمُؤۡمِنُونَ حَقّٗاۚ لَّهُم مَّغۡفِرَةٞ وَرِزۡقٞ كَرِيمٞ
(74) Those who have Believed, migrated and strove in the path of Allah, and the ones who welcomed in their fold and supported; these are the true Believers[2011], theirs is forgiveness and generous provision.
[2011] “Believers are none but the ones who Believe in Allah and His Messenger, and afterward do not doubt but they strive with their wealth and their lives in the path of Allah; these are the truthful ones” (49: 15).
अरबी व्याख्याहरू:
وَٱلَّذِينَ ءَامَنُواْ مِنۢ بَعۡدُ وَهَاجَرُواْ وَجَٰهَدُواْ مَعَكُمۡ فَأُوْلَٰٓئِكَ مِنكُمۡۚ وَأُوْلُواْ ٱلۡأَرۡحَامِ بَعۡضُهُمۡ أَوۡلَىٰ بِبَعۡضٖ فِي كِتَٰبِ ٱللَّهِۚ إِنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمُۢ
(75) Those ˹who have˺ Believed afterwards, migrated and strove with you ˹Believers˺ are also of your own[2012]; and close relatives have more of a right to each other ˹as˺ in the Book of Allah[2013]—verily Allah has knowledge of everything.
[2012] “And the first forerunners ˹to the Faith˺ among the Migrants and the Helpers and those who followed them with good deeds; Allah is Pleased with them and they are pleased with Him, and He has prepared for them gardens under which rivers flow, wherein they will abide forever – that is the great triumph” (9: 100); “And those who came after them say: “Our Lord! Forgive us and our brothers who preceded us to Faith, and make no rancour in our hearts toward those who Believe. Our Lord! Truly You are All-Kind, Most Merciful”” (59: 10).
[2013] This is with regards to inheritance in particular (cf. al-Muyassar, al-Mukhtaṣar). It is meant to clear up the point about Believers inheriting each other by virtue of their strong bond of alliance (cf. al-Rāzī).
[2013] This is with regards to inheritance in particular (cf. al-Muyassar, al-Mukhtaṣar). It is meant to clear up the point about Believers inheriting each other by virtue of their strong bond of alliance (cf. al-Rāzī).
अरबी व्याख्याहरू:
पवित्र कुरअानको अर्थको अनुवाद - अंग्रेजी अनुवाद : डा. वलीद ब्लेहेश उमरी । - अनुवादहरूको सूची
पवित्र कुर्आनको अर्थको अंग्रेजी भाषामा अनुवाद, अनुवादक : डा. वलीद ब्लेहेश उमरी, अनुवाद भइरहेको छ ।