- Welcome Friends: Ahlan wa sahlan!
- Yusuf Ali’s Translation of this Chapter
- Muhammad Asad’s Translation of this Chapter
COMMENTS:
1. Our Reading today begins with Verse 33, which discusses the idolatrous tribe of Qureish; God would not visit suffering upon them whilst Prophet Muhammad peace upon him was still in their midst, nor would God visit suffering upon them whilst they were asking for forgiveness. What a statement!
According to Yusuf Ali:
“But God was not going to send them a penalty whilst thou wast amongst them; nor was He going to send it whilst they could ask for pardon.”
Verse 34 then gives ample reason for Qureish DESERVING the penalty of suffering, seeing that they were preventing worshippers from the Inviolable House of Worship. The following statement is clear in them NOT having been protectors/guardians of the Inviolable House; its guardians are The Aware, but most of them do not know that.
It seems that to God, The Protectors/Awliyaa of the Inviolable House are The Aware, and He Alone knows who would be deserving of that title among its custodians, its caretakers, its gate-keepers, its guards, and yes… perhaps even the worshippers for whom it stands.
When this verse was revealed, it must have reminded everyone of Prophets Abraham and Ishmael who had built this House for the worship of God Alone, a far cry from Qureish who had planted more than 360 idols for worship around it.
See Asad’s explanation.
2. Verse 35 describes the ‘communion’ or rituals which idolatrous Qureish would perform at the Ka’ba, which had deviated from what Prophet Abraham, peace upon him, had instituted, and had become no more than whistling and clapping/مكاء وتصدية.
3. Verses 36 – 37 speak of the difference between ‘AlTayyib/the Wholesome spending, and ‘Alkhabeeth/ the Unwholesome’ spending. Those who Denied (alatheena kafaru) will ultimately discover that no matter what they had been seeking to obtain, they were in fact purchasing nothing but Regret/ Hasrah/ حسرة; the bitter fruit of their deeds.
See Yusuf Ali’s explanation of Verses 36and 37.
4. Verse 38 is an ultimatum to Those who Denied, to be delivered by Prophet Muhammad, peace upon him. He is to tell them to desist, and the past will be forgiven, or to return to their ways in which case the ‘sunna,’ of those before them would be repeated (the ‘sunna,’ the precedent; the way in which earlier peoples were recompensed for their deeds).
Read it in Asad’s explanation.
5. Verses 39-40 continue, telling the Messenger and his companions to fight against Those who Denied who had chosen NOT to desist despite the ultimatum. Fight them so as to prevent Fitnah/ a trial by fire (causing turmoil and separation), and so that Accountability ‘al-deen- الدين كله’ in its entirety, is God’s Alone.
After that, the Those who Denied could again desist or turn their backs; in any case, know that God will be your Protector and He is The Best of Supporters/Bestowers of NaSr/Benevolent Prominence.
Yusuf Ali translates ‘deen’ here as ‘justice and faith in God,’ while Muhammad Asad translates ‘deen’ here as ‘worship,’ seeing the command to fight related to self-defense.
6. Verse 41 details the distribution of war-booty. See Yusuf Ali’s explanation where he also tells us that the ‘Day of Furqaan’ is the day of the Battle of Badr.[1]
- Verse 42 begins to give us details about the Battle of Badr, making us actually feel we were with the Messenger and his companions on that defining day!
Explained by Yusuf Ali:
“Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on lower ground than ye. Even if ye had made a mutual appointment to meet, ye would certainly have failed in the appointment: But (thus ye met), that God might accomplish a matter already enacted; that those who died might die after a clear Sign (had been given), and those who lived might live after a Clear Sign (had been given). And verily God is He Who heareth and knoweth (all things).”
Verse 43 tells us of the Messenger’s vision, peace upon him, and shows us how God strengthened him by reducing the enemy in his eyes, for had He shown them to be many, he and his companions would have argued amongst themselves regarding the matter of fighting then and there, and would not have prevailed. However, God ‘sallam,’ gave them ‘salaamah’ (from fear, doubt, failure, etc), for He knows what is in the Sudoor/ chests/ heads.
Verse 44 tells us that this ‘belittling’ of the enemy was imposed upon both opposing parties, since God also let the enemy see the Messenger and his companions as deficient, which ended up with them losing the battle. This was done ‘li-yaqDhi-Allahu amran kaana maf3oolan/ لِّيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا- for reason that God would bring to pass a matter of which the particulars[2] were already in place.[3] The ‘amr/matter’ referred to here is the all-important battle of Badr.
The Battle of Badr was THE most epic moment in the history of Islam. The victory/prominence of the Muslims secured their position in Medina and crushed the long-held prestige of Qureish. The battle of Badr showed -and still shows to this day- the power of inner faith AND unity of purpose.[4]
Enough said!
Our next Reading is from HQ 8: 45-61.
Peace unto all!
[1] Furqaan is of the same grammatical form ‘faعlaan,’ indicating ‘farq/distinction’ that is superlative and current, in the now. According to Al Tabari, Ibn Abbas said that ‘Yawm al Furqaan’ mentioned here was the day of the Battle of Badr, the 17th of Ramadan, when the distinction was made between right and wrong.
[2] We already spoke of the word ‘3amal/عَمَل’ relating to general works/labors/deeds, while one’s ‘fi3l/فِعل’ is related to each particular deed which -when all are added up- constitute the ‘3amal. So here it is about the particulars.
[3] This expression appears twice in the Qur’an, here in Verse 44, and above in Verse 42.
[4] Remember, Verse 43 tells us that the vision which the Messenger had SAVED THEM FROM ARGUING about the battle. Arguing, on its own, would have put them firmly on the road to failure!