فَوَسَطنَ بِهِ جَمعًا
And cleaving therein a host!
EXEGESIS
The verb wasaṭna (they cleave) is a feminine third person plural verb derived from the root w-s-ṭ which means being in the centre of two or more things, physically or non-physically. Its conjugations are used many times in the Quran which all hold similar denotations. In this verse, the pronoun (na) in fawasaṭna refers to the warhorses penetrating the enemy lines from the midpoint, such that they centre themselves within enemy territory, ready for battle.
Jamʿ (host) literally means to gather and join together. In the context of the verse it refers to the joining of the battle horses as a single, unified unit. Jamʿ is also another name for Muzdalifah since the pilgrims gather there to move towards Mina. Thus, some have argued that jamʿ in the verse refers to Muzdalifah.
The bāʾ in bihi can refer back to the dust and smoke (naqʿ) or daybreak (ṣubḥ) as examined in the earlier verses, and we shall explore its meaning in the upcoming section.
The particle fāʾ in these verses indicate the development of the narrative, a series of continuous events without the presence of a pause.
EXPOSITION
Muqātil and Qatādah explain that the phrase cleaving therein illustrates the strategic alignment of the battle horses as they approach their enemies, as if becoming a single, centralised unit. One can envisage the raiders penetrating the heart of the enemy ranks into its core, to then be surrounded by their aggressors. But because of the surprise nature of the attack, the raiders have an upper hand and can set up their authority and dominance by causing upheaval and turbulence from within. This is a way of representing peak power and strength.
The narrative assumes victory for the Muslims, such that the attack is short, swift, culminating from different factors such as awareness, preparedness, and tactical strategies, all of which are reinforced with strong faith in God.
We can list a summary of the different oaths taken by God as follows:
- By the charging of the battle steeds.
- By the extensive speed and heavy panting of the battle horses.
- By the kindling of sparks from under their hooves.
- By the formation of dust clouds due to their speed.
- By the execution of the attack at the strike of dawn.
- By strategically surrounding the enemies and paralysing their ability to react.
The substantive proposition of these great oaths, that is, what the oaths are taken for, are three in total, mentioned from verse 6 onwards. In these verses, God’s oaths represent an emphasis, bringing one’s attention to the grandeur of fighting in His way. It concentrates on the combatants for willingly putting their lives at stake for a noble goal. Although God does not swear by the holy war itself, the awareness is brought forth by underlining the minute and mundane details of combat often forgotten and ignored. It shows that the movements (regardless of how small they may be) in the state of holy battle is commendable by His standards, and it is the sheer dedication and commitment of the Muslims to set up the religion of Islam, and to oppose the disbelievers committed to eradicating the power of the Muslims.
The verse highlight the importance of using different means and strategies, necessary to overpower the enemy during warfare. It does not limit such means to battle horses, but can be extended to any tool or weapons used in modern warfare.
The strategy employed by the Messenger of God may seem questionable, as if he is developing an aggressive and offensive strategy, which gives rise to a question: why did he decide to raid his enemies and not adopt a defensive strategy? The historical context of the chapter explains that it was a pre-emptive move since 12,000 enemy soldiers had gathered to attack the Muslims.
It is known that to attack one’s enemy without reasonable justification is strictly prohibited, but the Prophet attacks his enemies only after they announced their intentions, which was the inevitability of war and bloodshed, and showing full determination in doing so. Secondly, attacking one’s enemies to pre-empt them can also be considered to be under the fold of defence and perhaps it is mandatory to employ such tactics. It is for this reason the Prophet is known to say: ‘I will attack them before they attack us.’
The success of the Muslims was due to the guidance and leadership of Imam Ali (a). It was his decision and tactic to charge on the rocky plains so difficult to tread that the hooves of the horses ignited continuous sparks. The extremity of the speed causing the battle horses to pant added further confusion in the ranks of the enemy.
REVIEW OF TAFSĪR LITERATURE
Makārim Shīrāzī traces an opinion from al-Bayḍāwī, that the oaths perhaps refer to the conveyance of knowledge and virtues onto others, which in turn effect their thoughts with the sparks of knowledge, to subdue the lowly desires and to create the love for Allah both in themselves and others, and to live with a content heart. He concludes, however, that such an interpretation is not consistent with the verses due to the lack of supporting evidence.
An isolated reading alluded to by Qummī explains that the Muslims attacked the enemies by surrounding them in all directions as if circling and positioning them in the middle, contrary to the more famous narrative.
[1] Raghib, p. 869; Tahqiq, 13/110.
[2] Ahsan al-Hadith, 7/216.
[3] Tahdhīb al-Lughah, 13/21.
[4] Bahrayn, 4/312.
[5] Hairi, 12/209.
[6] Anṣārī, Kashf al-Asrār wa ʿUddat al-Abrār, 10/585; Amthal, 20/394.
[7] Dukhayyil, 1/863; Zamakhshari, 4/787; Kashif, 7/600.
[8] Mizan, 20/346.
[9] Amthal, 20/395.
[10] Fadlallah, 24/378; Kashif, 7/600.
[11] Bihar, 29/465; Jaʿfar Murtaḍā al-ʿĀmilī, Tafsīr Sūrat al-ʿĀdiyāt, p. 38.
[12] Amthal, 20/395; Daqaiq, 14/399.
[13] Qummi, 2/439; Safi, 5/360.