Ibisobanuro bya qoran ntagatifu - Ibisobanuro bya Qur'an mu rurimi rw'icyongereza - Dr Waleed Bleyhesh Omary - Biracyasobanurwa. * - Ishakiro ry'ibisobanuro
۞ 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).
Ibisobanuro by'icyarabu:
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).
Ibisobanuro by'icyarabu:
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).
Ibisobanuro by'icyarabu:
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.
Ibisobanuro by'icyarabu:
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).
Ibisobanuro by'icyarabu:
Ibisobanuro bya qoran ntagatifu - Ibisobanuro bya Qur'an mu rurimi rw'icyongereza - Dr Waleed Bleyhesh Omary - Biracyasobanurwa. - Ishakiro ry'ibisobanuro
Yasobanuwe na Dr. Waleed Bleyhesh Omary.