Surah Al-Anfal – Ayah No. 11-14 (8:11–14)
A. TRANSLATION
١١ إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ
[Quran 8:11] When Yughashikumu (يُغَشِّيكُمُ) the Na’asa (النُّعَاسَ) Amanatan (أَمَنَةً) from it and Yunazzilu (وَيُنَزِّلُ) upon you from the Samaa’e (السَّمَاءِ) Ma’an (مَاءً) so that to Yut’ahhirakum (لِيُطَهِّرَكُمْ) you with it and Yuzhiba (وَيُذْهِبَ) A’nn (عَنْكُمْ) you Rijza (رِجْزَ) the Shayt’ani (الشَّيْطَانِ) and so that to Yarbit’a (وَلِيَرْبِطَ) A’ala (عَلَىٰ) Qulubikum (قُلُوبِكُمْ) and Yus’abbita (وَيُثَبِّتَ) with it the Aqdama (الْأَقْدَامَ).
١٢ إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا ۚ سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ
[Quran 8:12] When Yuhiy (يُوحِي) Rabbuka (رَبُّكَ) to the Malaikati (الْمَلَائِكَةِ), ‘Indeed, I am with you, so S’abbitu (فَثَبِّتُوا) those who Amanu (آمَنُوا). Sa’ul’qi (سَأُلْقِي) in Qulubi (قُلُوبِ) of those who Kafaru (كَفَرُوا) the R’uaba (الرُّعْبَ). Then, Az’ribu (فَاضْرِبُوا) Fouqa (فَوْقَ) above the A’naqi (الْأَعْنَاقِ) and Iz’ribu (وَاضْرِبُوا) from them Kulla (كُلَّ) Bananin (بَنَانٍ).
١٣ ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ ۚ وَمَنْ يُشَاقِقِ اللَّهَ وَرَسُولَهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَاب
[Quran 8:13] That, with indeed, them Shaqqu (شَاقُّوا) Allah and Rasulahu (وَرَسُولَهُ). And who Yushaqiqi (يُشَاقِقِ) Allah and Rasulahu (وَرَسُولَهُ) then indeed, Allah Shadidu (شَدِيدُ) the A’eqaabi (الْعِقَابِ).
١٤ ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ النَّارِ
[Quran 8:14] That is you then Zuquhu (فَذُوقُوهُ) and indeed, so that to Kaafirina (لِلْكَافِرِينَ) A’zaaba (عَذَابَ) the Naari (النَّارِ).
B. THE CONCEPT:
THE CONTEXT
The earlier Ayahs of Surah Al-Anfal give us the basic concept and use of Anfaal. Anfaal refers to surplus aspects of our possessions, abilities, time, efforts, wealth, and valuables beyond our needs. They belong to Allah and should be spent in the path of Allah, by observing Taqwa- following the laws of Allah by being extra careful, and by performing acts of Is’lah- amendments and reform. This is how we obey Allah’s laws and Risalat, becoming Momineen through our conducts and actions, seeking knowledge to be at peace and utter conviction with Allah.
These Ayahs also give us Definition of Momineen and How Allah Responds to them: Momineen are individuals who use their intellect to seek knowledge and be at peace with Allah. They do Zikar, understand and follow the Ayaat of Allah, remember Allah’s blessings, and learn from previous stories. They follow the signs of Allah, both from the Kitaab and the universe, and uphold their Emaan, their covenants with Allah. They rely on Allah as the ultimate trustee, authority, and judge. They contribute to social care and community benefit, using whatever they are granted in terms of sources of personal and character development. When we become Momineen, as per the absolute truth and justice, Allah’s system grants us significant blessings aligned with the perfect accountability for us, it protects us from past negative impacts and those following the path of Taghoot and provides us with sources of personality and character development generously and in abundance.
We also learned from earlier ayahs how a Fareeq of Momineen Replaces Allah’s Message. These ayahs Allah is talking about one distinct group of people that. Allah refers to a distinct group of people who are different and unlike Momineen, they oppose the removal of futile, destructive norms from human society. They detest the absolute truth and justice, which are essential for survival growth and development of humanity. They replace the Haqq with aspects that become the foundations of absolute death and living in extreme state of Kufar, even though people were blessed with intellectual abilities on the basis of which they could have discerned divine commandments from human fabrications. This is how a group of people created societal norms based on heresy, assumptions, and opinions to ensure comfort and ease. These norms were promoted and integrated into societies, leading to a lack of courage, bravery, power, strength, and capability. Although acceptable for humanity since the majority’s desire to remain within their comfort zones, this contradicts the system of Allah.
These Ayahs also taught us the Ureedu of Allah. System of Allah comprises of Allah’s fitrat at the time of our birth, Allah’s laws of deen and laws of nature and the wisdom and words of Allah. System’s Allah’s aim is to uphold, strengthen and foster the Haqq- the absolute truth, justice, due rights, duties and responsibilities whereas it aims to disconnects, discourages, and curtail all such powers, resources, ways and means of providing strength and stability for the Kafireen- i.e. those who hide and conceal their intellect, do not seek knowledge, deny and reject the Ayaat of Allah and go against the covenant with Allah.
The divine wisdom we receive from earlier ayahs is that Momineen should Tawakul on Allah. Allah urges Momineen to rely upon, ask for aid, rescue and relief, from the system of Allah which responds to us through the Malaik of Allah, the laws and forces of nature, working in unity and coherence of one another, coming one after another, in subsequent fashion. Allah’s system provides glad tidings, happiness and success to the Momineen, allowing us to make informed decisions based on our perceptions and intellectual abilities. This guidance, support, and strength align with Allah’s system, as Allah is the source of prestige, respect, honor, pride, status, power, and reputation as well as the lawmaker, the judge, the source of all wisdom and Hikmat for us.
CONCEPT OF THESE AYAHS
Ayah 8:11, ,”When Yughashikumu (يُغَشِّيكُمُ) the Na’asa (النُّعَاسَ) Amanatan (أَمَنَةً) from it and Yunazzilu (وَيُنَزِّلُ) upon you from the Samaa’e (السَّمَاءِ) Ma’an (مَاءً) so that to Yut’ahhirakum (لِيُطَهِّرَكُمْ) you with it and Yuzhiba (وَيُذْهِبَ) A’nn (عَنْكُمْ) you Rijza (رِجْزَ) the Shayt’ani (الشَّيْطَانِ) and so that to Yarbit’a (وَلِيَرْبِطَ) A’ala (عَلَىٰ) Qulubikum (قُلُوبِكُمْ) and Yus’abbita (وَيُثَبِّتَ) with it the Aqdama (الْأَقْدَامَ).”
When overcome, surrounded by, engulfed in and overwhelmed (يُغَشِّيكُمُ) the inactivity, rest, lethargy and stagnation (النُّعَاسَ) state of peace, security and order (أَمَنَةً) from it and sourced from Allah, was granted (وَيُنَزِّلُ) upon you from the sky, outside of the earth, from your environments and surroundings (السَّمَاءِ) as source of life and survival (مَاءً) so that to make you lawful and law-abiding (لِيُطَهِّرَكُمْ) with it and extract you your ways and methods through exposure to the new ones (وَيُذْهِبَ) upon you, that are significant and important (عَنْكُمْ) to such behaviors of being under extreme state of Kufar and blind following, becoming vulnerable and susceptible to being influenced by and impacts of (رِجْزَ) the Shayt’aan (الشَّيْطَانِ) and so that to establish and strengthen the connection (وَلِيَرْبِطَ) at it maximum (عَلَىٰ) your perceptions and intentional decisions (قُلُوبِكُمْ) and make it firm (وَيُثَبِّتَ) with it the methods and endeavors (الْأَقْدَامَ).
Strongly connected to the earlier ayahs of asking us as Momineen to rely on and put our trusts on the system of Allah, these ayahs talk about two important aspects 1) The basic nature of humanity- the basic nature of humanity is that whenever we are in peace and security, wherein all the sources of life and survival are made available to us, through our environment, but then we get into and engulfed in a state of lethargy, inactivity and stagnation. This becomes the breeding ground of such ways and methods which are in fact Rijzan Shaytan i.e. we start to consider such behaviors of extreme state of Kufar and blind following as important and significant to us that we become vulnerable and susceptible to being influenced by and under the impacts of Shayt’aan. And 2) The purpose of Allah’s message: In such situations, Allah’s message and Hidayah is the only source of life for us, which has the power to make us lawful and law abiding of Allah’s Deen, and such source of life for us as well as to extract us from our ways and methods. This is how, by putting our trusts and relying on Allah’s system, deen and message, we can establish and strengthen the connection at its maximum with our perceptions and intentional decisions. With the help of Allah’s message as the source of life for us, we can strengthen and make firm our efforts, endeavors, working towards the directions of becoming Momineen, by Tawakul on Allah and away from the state of Kufar.
Ayah 8:12, “When Yuhiy (يُوحِي) Rabbuka (رَبُّكَ) to the Malaikati (الْمَلَائِكَةِ), ‘Indeed, I am with you, so S’abbitu (فَثَبِّتُوا) those who Amanu (آمَنُوا). Sa’ul’qi (سَأُلْقِي) in Qulubi (قُلُوبِ) of those who Kafaru (كَفَرُوا) the R’uaba (الرُّعْبَ). Then, Az’ribu (فَاضْرِبُوا) Fouqa (فَوْقَ) above the A’naqi (الْأَعْنَاقِ) and Iz’ribu (وَاضْرِبُوا) from them Kulla (كُلَّ) Bananin (بَنَانٍ).”
When influenced to adopt the new behaviors and conducts (يُوحِي) by your Rabb in the past (رَبُّكَ) to the forces and laws of nature (الْمَلَائِكَةِ), ‘Indeed, I am with you, so establish, make it firm and strengthen (فَثَبِّتُوا) those who use their intellect to seek knowledge to be at a state of utter conviction, as upholders of their covenant with Allah and as peaceful members of community (آمَنُوا). So, let be molded, manufactured, formed, casted and delivered (سَأُلْقِي) in perceptions and intentional decisions (قُلُوبِ) of those who hide and conceal their intellect and Allah’s Ayaat by being blind followers (كَفَرُوا) the intimidation, overwhelming authority, frightening and commanding status (الرُّعْبَ). Then, set forth (فَاضْرِبُوا) as significant and important (فَوْقَ) above the main centre, that connects all their branches, subdivisions and outlets (الْأَعْنَاقِ) and Iz’ribu (وَاضْرِبُوا) from them Kulla (كُلَّ) Bananin (بَنَانٍ).
In the backdrop of the divine guidance to the Momineen to always rely on Allah’s system and the Allah’s message the source of life and survival from the Rijzan Shayt’aan, this ayah is now a metaphoric conversation of Allah with Allah’s Malaik. Since the forces and laws of nature are the foundations of Allah’s system, they are the major support and strength that are granted to those who Amanu, who use their intellect to seek knowledge to be at a state of utter conviction, as upholders of their covenant with Allah and as peaceful members of community. It’s through these Malaik, the forces and laws of nature that Allah’s system supports, strengthens and establishes the Momineen not only in and by of themselves but also as intimidating and overwhelming authority with frightening and commanding status over those who do Kufar- who hide and conceal their intellect and Allah’s Ayaat by being blind followers. Hence, since Kaafireen do not use their intellect and blindly follow their traditions, customs and rituals, they are not supported by Allah’s system and Allah’s Malaik and instead the Momineen, due to them putting their trusts in Allah, relying on Allah’s system, following Allah’s message, getting synchronized with Allah’s system and utilizing of Allah’s Malaik, are blessed with authoritative commanding positions over the Kaafireen. The casting, molding and delivering of this authoritative position is carried out through people’s perceptions and intentional decision, both of the Momineen as well as the Kaafireen. Thus, Allah’s system, including the Malaik, the forces and laws of nature, the Nafs, the laws of Deen, ensures that this intimidating and overwhelming authority which is embodied with frightening and commanding status of Momineen is established, firmed and strengthened over the Kaafireen.
Ayah 8:13, “That, with indeed, them Shaqqu (شَاقُّوا) Allah and Rasulahu (وَرَسُولَهُ). And who Yushaqiqi (يُشَاقِقِ) Allah and Rasulahu (وَرَسُولَهُ) then indeed, Allah Shadidu (شَدِيدُ) the A’eqaabi (الْعِقَابِ).”
That, with indeed, them splitting (شَاقُّوا) Allah and Rasulahu (وَرَسُولَهُ). And who splits, let take separate route in opposition, disagreement and dissent (يُشَاقِقِ) between Allah and Rasulahu (وَرَسُولَهُ) then indeed, Allah reaches, completes, finishes, concludes and perfects (شَدِيدُ) the outcome, the retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principles and with justice at its best (الْعِقَابِ).
Before we discuss this and subsequent Ayahs, it’s important to understand the concept of Shiqaaq. As per the divine guidance of the Quran expressed through multiple ayahs, there is no difference between Allah and Allah’s Rasool and Risalat. It’s one and the same thing. The Emaan on Allah’s Nabi and Rasool is based on Emaan without any Nufriq, distinction or differentiation of any Nabi/Rasool over others. For example,
[Quran Ayah 4:150-151] Indeed, those who do Kufr on Allah and Allah’s Rasool and wish to discriminate between Allah and Allah’s Rasool, they say, “We have Emaan on some and reject/deny others,” and wish to adopt a way in between -Those are the Kaafiroon in reality/certainty. And Allah have prepared for the kaafireen a humiliating Azaab. But to those who have Emaan on Allah and Allah’s messengers and do not discriminate between any of them – to those Allah is going to give their rewards. And ever is Allah Ghafoor and Raheem.
The concept of Shiqaaq is used in Quran to refer to splitting, taking a separate or another route, opposition, disagreement, rebellion and extreme dissention and injustice, or going into opposition and dissention against Haqq in an extreme injustice manner by being under the influence of Shaitan or egoistic self. When it comes to Emaan on Allah’s Nabiyeen and Rasool, the concept and the divine guidance is very clear as communicated via multiple ayahs that one cannot differentiate, single out or create any sort of distinction between any of Allah’s Nabiyeen and Rasool for instance,
In Ayah 2:136-137, “…..and what was given to the Nabiyyun- Not Nuffariqu between them Ahadan of them and We indeed to Allah are Muslimoon. Then indeed Amanu with Mis’al what you Amantum with it, then indeed Ahtadu. And indeed Tawallu then indeed they in Shiqaaq”. Defines the concept of Shiqaaq when it comes to Amanu with Allah’s Rasool and Nabiyeen that one cannot differentiate, single out or create any sort of distinction between any of Allah’s Nabiy. Because that is the criteria of being on Hidayah. If one does, then this is Shiqaaq- i.e. splitting, extreme rebelliousness and injustice.
Even the concept of creating any distinction or differentiating between Allah and Allah’s Rasool is not allowed since the concept of Attiu Allah and Attiu Rasool is basically following Allah’s Risalat and message is the same as following Allah and Allah’s Rasool. For instance, as explained here in Ayah 8:13, Allah is specifically talking about those who in their acts of being in extreme Kufar and Rijzan Shayt’aan, and in their aim to create distinction, divide and separation between Allah and Allah’s Rassol and Message, as creating two separate sources of Deen, 1) as Allah’s Message and 2) As message from the Rasool. This is an act of Shiqaq, and rebelliousness. Thus, by splitting, Allah and Allah’s Rasool, they create two separate routes in opposition, disagreement and dissent between Allah and Allah’s Rasool. By creating this split and dissention, they have allowed Allah’s perfect system of cause and effect and retribution to finish the outcome, the payback, the reprisal for them, based on their own actions.
Ayah 8:14, “That is you then Zuquhu (فَذُوقُوهُ) and indeed, so that to Kaafirina (لِلْكَافِرِينَ) A’zaaba (عَذَابَ) the Naari (النَّارِ).”
That is you then value, and enjoy the retribution, by savoring it, giving it the utmost importance, in the same manner that you did by going against the commandments of Allah by savoring and enjoying the rebelliousness (فَذُوقُوهُ) and indeed, so that to those who do Kufar (لِلْكَافِرِينَ) is the punishment and sufferings of (عَذَابَ) the sufferings, hell-like punishment, and destruction as perfect retribution of actions (النَّارِ).
Continuing the discussion for the perfect retribution and payback for those who create divide, distinction, and split between Allah and Allah’s Rasool in extreme dissention and rebelliousness by being in extreme kufar and under the influence of Rijzan Shait’aan, this Ayah now discusses the retribution for such people which are based on justice at its best in accordance with their own actions of Shiqaaq. Thus, for them is the Azaab, the punishments and sufferings that they get to Zuqu- i.e relish, savor, enjoy and taste by giving this punishment the same importance, and by treating it as a treasure in the same manner that they did by going against the explicit commandments of Allah and by undertaking acts of Shiqaaq and extreme Kufar. Thus, for those who those who do Kufar, by hiding and not using their faculties and intellect, by being blind followers and hiding, rejecting and denying Allah’s Ayaah in acts of being ungrateful, proud and arrogant, they now have to face the consequences of their actions in the form of punishment and sufferings that are hell-like as perfect retribution for their actions.
C. LESSONS AS PER THESE AYAHS:
These Ayahs of Surah Al-Anfal give us the following divine wisdom
THE BASIC NATURE OF HUMANITY AND THE PURPOSE OF ALLAH’S MESSAGE: These ayahs talk about two important aspects 1) The basic nature of humanity: When people experience peace and security, they enter into a phase of stagnation, lethargy and inactivity, breeding Rijzan Shaytan behaviors. Thus, such extreme Kufar and blind followings make them vulnerable to being influenced by Shayt’aan and becoming susceptible to its impacts. And 2) The purpose of Allah’s message: In such situations, Allah’s message and Hidayah are the only source of life, which can enable people to escape from the clutches of Rijzan Shayt’aan, to become lawful and law abiding by putting their trusts on the system of Allah, Allah’s Deen and message. With the help of Allah’s message as the source of life for us, we can strengthen and make firm our efforts, endeavors and work towards the directions of becoming Momineen, and avoiding Kufar.
MOMINEEN ESTABLISHED AS R’UOB OVER KAAFIREEN: The basic aim of Allah’s system, based on Malaik; the forces and laws of nature, is to support and strength those who Amanu, who use their intellect to seek knowledge, and utter conviction on Allah’s system, uphold their covenant with Allah, and are peaceful members of the community. Malaik establish Momimeen as intimidating authority, commanding status over those who do Kufar, who hide their intellect, remain ungrateful, deny and reject Allah’s Ayaahs and remain blind follower of their traditions and customs. This authoritative position of Momineen over Kaafireen is established through people’s perceptions and intentional decisions- both of Momineen as those who Amanu and Kaafireen as those who do Kufar.
THE CONCEPT OF SHIQAAQ BETWEEN ALLAH AND ALLAH’S RASOOL: The Quran’s divine guidance, expressed through multiple ayahs, states that there is no distinction between Allah and His Rasool and Risalat. Emaan on Allah’s Nabi and Rasool is based on Emaan without Nufriq, distinction, or difference. Shiqaaq refers to opposition, disagreement, rebellion, and extreme dissention and thus in the concept of Shiqaaq as explained through these ayahs, Allah refers to those who aim to create distinction between Allah and Allah’s Rasool, creating two separate sources of Deen: 1) Allah’s Message and 2) Rasool’s message. This creates Shiqaaq- splitting, resentment, opposition, disagreement, and dissent.
PERFECT RETRIBUTION FOR SHIQAAQ: The split and dissension created by these people allows Allah’s perfect system of cause and effect and retribution to result in punishments and sufferings for those who do Kufar, blidly follow, remain ungrateful and commits acts of Shiqaaq. Thus, they face hell-like punishments and sufferings as perfect retribution for these actions.
Footnotes:
D. THE KEY-WORD VOCABULARY:
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