ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា
فَلَمۡ تَقۡتُلُوهُمۡ وَلَٰكِنَّ ٱللَّهَ قَتَلَهُمۡۚ وَمَا رَمَيۡتَ إِذۡ رَمَيۡتَ وَلَٰكِنَّ ٱللَّهَ رَمَىٰ وَلِيُبۡلِيَ ٱلۡمُؤۡمِنِينَ مِنۡهُ بَلَآءً حَسَنًاۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ
[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).
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).
إِن تَسۡتَفۡتِحُواْ فَقَدۡ جَآءَكُمُ ٱلۡفَتۡحُۖ وَإِن تَنتَهُواْ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَعُودُواْ نَعُدۡ وَلَن تُغۡنِيَ عَنكُمۡ فِئَتُكُمۡ شَيۡـٔٗا وَلَوۡ كَثُرَتۡ وَأَنَّ ٱللَّهَ مَعَ ٱلۡمُؤۡمِنِينَ
[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).
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَوَلَّوۡاْ عَنۡهُ وَأَنتُمۡ تَسۡمَعُونَ
[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).
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).
۞ إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلصُّمُّ ٱلۡبُكۡمُ ٱلَّذِينَ لَا يَعۡقِلُونَ
[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).
وَلَوۡ عَلِمَ ٱللَّهُ فِيهِمۡ خَيۡرٗا لَّأَسۡمَعَهُمۡۖ وَلَوۡ أَسۡمَعَهُمۡ لَتَوَلَّواْ وَّهُم مُّعۡرِضُونَ
[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).
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمۡ لِمَا يُحۡيِيكُمۡۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَحُولُ بَيۡنَ ٱلۡمَرۡءِ وَقَلۡبِهِۦ وَأَنَّهُۥٓ إِلَيۡهِ تُحۡشَرُونَ
[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).
وَٱتَّقُواْ فِتۡنَةٗ لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُواْ مِنكُمۡ خَآصَّةٗۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ
[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).
