SURAH (8) AL-ANFAAL (AYA 56 to 76)
الَّذِينَ عَاهَدْتَ مِنْهُمْ ثُمَّ يَنْقُضُونَ
عَهْدَهُمْ فِي كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ {8:56}
[Q8:56] Allazeena'aahatta min hum summa yanqudoona 'ahdahum
fee kulli marratinw wa hum laa yattaqoon.
[Q8:56] Those with whom you make an agreement, then they break their agreement every time and they do not guard (against punishment).
[Q8:56] Those with whom you make an agreement, then they break their agreement every time and they do not guard (against punishment).
[Q8:56] (Iaitu)
orang-orang yang engkau telah mengikat perjanjian setia dengan mereka, kemudian
mereka mencabuli perjanjian setianya pada tiap-tiap kali, sedang mereka tidak
mahu memelihara dirinya (dari keaiban mencabuli perjanjian itu).
The immediate occasion was the
repeated treachery of the Banu Qurayza
after their treaties with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
They had entered into a
treaty with the Muslims that they would not assist the infidels, BUT at Badr they helped the heathens with
arms. When brought to account for the
treacherous conduct, they said that they had forgotten BUT THEY AGAIN ALLIED themselves with the heathens at Khandaq.
VIOLATION OF A COVENANT HAS BEEN DESCRIBED AS A
TREACHEROUS CRIME. [**] The
Muslims also broke the covenant they made with the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad), after his departure from this world. See commentary of al Ma-idah 5:67.
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(8:56) (especially) those with whom you entered into a covenant and then they
broke their covenant time after time, and who do not fear Allah. *41
*41. This refers especially to the Jews. After
arriving in Madina, the Prophet (peace be on him) concluded a treaty of mutual
co-operation and good neighbourliness with them. Not only did the Prophet
(peace be on him) take the initiative in this connection, he also tried his
best to maintain pleasant relations with them. The Prophet (peace be on him)
also felt greater affinity with the Jews than with the polytheists of Makka. As
a rule he always showed preference to the customs and practices of the People
of the Book over those of the polytheists. But somehow the Jewish rabbis and scholars
were irked by the Prophet's preaching of pure monotheism and moral uprightness,
let alone his scathing criticism of the deviations which appeared in Jewish
belief and conduct. They were constantly engaged, therefore, in efforts to
sabotage the new religious movement. In this respect, theyleft no stone
unturned. They collaborated with the hypocrites who were apparently an integral
part of the Muslim body-politic. To serve the same end they fanned flames to
rejuvenate the old animosities between the Aws and Khazraj which had brought
about bloodshed and fratricide in pre-Islamic times. They attempted to hatch
conspiracies against Islam in collaboration with the Quraysh and other tribes.
What was all the more deplorable was that they indulged in these nefarious
activities despite their treaty of friendship and co-operation with the Prophet
(peace be on him).
When the Battle of Badr took place, they took it for granted that the Muslims would not be able to survive the very first attack of the Quraysh. However, when the outcome of the battle dashed their hopes, they became all the more spiteful. Apprehending that the victory in the Battle of Badr would help the Muslims consolidate their position, they carried out their hostile activities against Islam even more vigorously'. Ka'b b. Ashraf, a Jewish chief, went to Makka personally and recited stirring elegies for their dead warriors with a view to provoking the Quray'sh into hostile action against the Muslims. It was the same Ka'b b. Ashraf who considered the Muslim victory in the Battle of Badr such a catastrophe that he regarded death to be better than life. In his own words: 'The belly of the earth has become preferable to us than its back.' (Ibn Hisham, vol. 2. p. 51 - Ed.) Banu Qaynuqa', a Jewish tribe, in brazen violation of their agreement of friendship and alliance with the Muslims, took to indecent molestation and teasing the Muslim women who passed through their quarters. When the Prophet (peace be on him) reproached them for this shameful conduct, they threatened the Prophet (peace be on him), saying: 'Do not be deluded by your encounter with a people who had no knowledge of warfare, and so you had good luck with them. By God, if we were to wage war against you, you will know that we are the men.'(lbn Hisham, vol. 2, p. 47 - Ed.)
When the Battle of Badr took place, they took it for granted that the Muslims would not be able to survive the very first attack of the Quraysh. However, when the outcome of the battle dashed their hopes, they became all the more spiteful. Apprehending that the victory in the Battle of Badr would help the Muslims consolidate their position, they carried out their hostile activities against Islam even more vigorously'. Ka'b b. Ashraf, a Jewish chief, went to Makka personally and recited stirring elegies for their dead warriors with a view to provoking the Quray'sh into hostile action against the Muslims. It was the same Ka'b b. Ashraf who considered the Muslim victory in the Battle of Badr such a catastrophe that he regarded death to be better than life. In his own words: 'The belly of the earth has become preferable to us than its back.' (Ibn Hisham, vol. 2. p. 51 - Ed.) Banu Qaynuqa', a Jewish tribe, in brazen violation of their agreement of friendship and alliance with the Muslims, took to indecent molestation and teasing the Muslim women who passed through their quarters. When the Prophet (peace be on him) reproached them for this shameful conduct, they threatened the Prophet (peace be on him), saying: 'Do not be deluded by your encounter with a people who had no knowledge of warfare, and so you had good luck with them. By God, if we were to wage war against you, you will know that we are the men.'(lbn Hisham, vol. 2, p. 47 - Ed.)
فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ
بِهِمْ مَنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ {8:57}
[Q8:57] Fa immaa tasqafannahum fil harbi fasharrid bihim
man khalfahum la'allahum yazzakkaroon.
[Q8:57] Therefore if you overtake them in fighting, then scatter by (making an example of) them those who are in their rear, that they may be mindful.
[Q8:57] Therefore if you overtake them in fighting, then scatter by (making an example of) them those who are in their rear, that they may be mindful.
[Q8:57] Oleh
itu, jika engkau menemui mereka dalam peperangan maka hancurkanlah mereka
(supaya dengan itu) orang-orang yang di belakang mereka (gerun gentar);
mudah-mudahan orang-orang itu pula beringat (insaf).
If
you apprehend treachery from a people with whom you have a treaty [1] break off relations with
them; AND to put an end to treachery
it is essential to [2] inflict an exemplary punishment on those enemies who attack
you by breaking treaties made with you so that no one from among them or after them may dare harass you again.
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(8:57) So if you meet them in war, make of them a fearsome example for those
who follow them *42 that they may he admonished.
*42. THE VERSE MAKES IT LAWFUL FOR MUSLIMS TO FEEL
ABSOLVED OF THE OBLIGATIONS OF A TREATY WITH A PEOPLE WHO, DESPITE THAT
ALLIANCE, THREW THE OBLIGATIONS OF THE TREATY OVERBOARD AND ENGAGED IN HOSTILE
ACTIONS AGAINST THE MUSLIMS. It would even be lawful for the Muslims to engage
in hostilities against them. Likewise, if the Muslims are engaged in
hostilities against a people and the non-Muslims who are bound in treaties of
alliance or friendship with the Muslims, array themselves on the side of the
enemy and fight against the Muslims, it would he lawful for the Muslims to
treat them as enemies and kill them. For by their brazen violation of the
obligations of the treaty concluded with their people, they had made it
absolutely lawful for Muslims to disregard the terms of that treaty concerning
the inviolability of the lives and properties of at least those
individuals.
وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ
إِلَيْهِمْ عَلَىٰ سَوَاءٍ ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ {8:58}
[Q8:58] Wa immaa takhaafana min qawmin khiyaanatan fambiz
ilaihim 'alaa sawaaa'; innal laaha laayuhibbul khaaa'ineen.
[Q8:58] And if you fear treachery on the part of a people, then throw back to them on terms of equality; surely ALLAH (SWT) does not love the treacherous.
[Q8:58] And if you fear treachery on the part of a people, then throw back to them on terms of equality; surely ALLAH (SWT) does not love the treacherous.
[Q8:58] Dan jika
engkau mengetahui adanya perbuatan khianat dari sesuatu kaum (yang mengikat
perjanjian setia denganmu) maka campakkanlah (perjanjian itu) kepada mereka
dengan cara terus terang dan adil. Sesungguhnya ALLAH (SwT) tidak suka kepada
orang-orang yang khianat.
(see commentary for verse 57)
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(8:58) And if you fear treachery from any people (with whom you have a
covenant) then publicly throw their covenant at them. *43 Allah does not love the treacherous.
*43. According to the above verse, it is not lawful
for Muslims to decide unilaterally that their treaty with an ally is annulled
either because of their grievance that their ally did not fully observe the
terms of the treaty in the past or on ground of the fear that he would
treacherously breach it in the future. There is no justification for Muslims to
make such a decision nor to behave as if no treaty bound the two parties. On
the contrary, whenever the Muslims are forced into such a situation they are
required to inform the other party, before embarking on any hostile action,
that the treaty was terminated. This step is necessary in order that both
parties are clear in their minds as to where things stand. Guided by this
principle, the Prophet (peace be on him) laid down a basic rule of Islamic
international law in the following words: 'Whoever is bound in treaty with a
people may not dissolve it until either its term expires, or he flings it at
them (i.e. publicly declares that it had been annulled).' (Abu Da'ud, 'Jihad',
Babfi al-Iman yakunbaynaha al-'Aduw 'Ahad, vol. 2, p. 75; Ahmad b. Hanbal,
Musnad, vol. 4, pp. 111 and 113 - Ed.) The Prophet (peace be on him) further
elucidated this by sayling: 'Do not be treacherous even to him who is
treacherous to you' (Abu Da'ud, Kitab al-Buyu', 'Bab fi al-Rajul Ya'khudh
Hakkahu man tahe Yadih', vol. 2, p. 260 - Ed.)
These directives were not given merely in order that preachers might preach them from the pulpit or embellish them in religious books. On the contrary, Muslims were required to foliow these directive in their everyday lives, and they did in fact do so. Once Mu'awiyah during his reign, concentrated his troops on the borders of the Roman Empire in order to carry out a sudden attack immediately after the expiry of the treaty. 'Amr b. 'Anbasah, a Companion, strongly opposed this manoeuvre. He supported his opposition by reference to a tradition from the Prophet (peace he on him) in which he condemned such an act of treachery. Ultimately Mu'awiyah had to yield and call off his troops. (See the comments on the verse by Qurtubi and Ibn Kathir. See also Ahmad b. Hanbal, Musnad , vol. 4, pp. 113 and 389 - Ed,)
To annul a treaty unilaterally and to launch an armed attack without any warning was common practice in the time of ancient jahiliyah (Ignorance). That practice remains in vogue in the civilized jahiliyah of the present day as well. Recent instances in point are the Russian invasion of Germany and the Russian and British military action against Iran during the Second World War. Such actions are usually justified on the ground that a previous warning would have put the enemy on the alert and would have enabled him to put up even stiffer resistance. It is also justified by saying that a military initiative has the effect of pre-empting a similar military initiative by the enemy. If such pleading can absolve people of their moral obligations, then every offence is justifiable. In such a case even those who commit theft, robbery, illegitimate sexual intercourse, homicide, or forgery can proffer either one pretext or the other for so doing. It is also amazing that acts which are deemed unlawful for individuals are deemed perfectly lawful when they are committed by nations.
It should also be pointed out that an unannounced attack according to Islamic law, is lawful in one situation: when the ally has clearly violated the treaty and has blatantly indulged in hostile action. Only in such an eventuality it is not binding on Muslims to first declare the dissolution of the treaty. Not only that, in such a circumstance it is also lawful to launch an unannounced military action. In deriving this legal rule, Muslim jurists have drawn on the Prophet's own conduct in regard to the Quraysh who had breached the Hudaybiyah Treaty in dealing with Bana Khuza'ah. In this instance the Prophet (peace be on him) did not notify them that the treaty had been annulled. On the contrary, he invaded Makka without warning. (See Qurtubi's comments on the verse - Ed.) Nonetheless, while acting on this exceptional provision one should be cautious and take into account the totality of circumstances in which the Prophet (peace be on him) took this step. That alone will help one to properly follow the Prophet's example. For one should try to imitate the Prophet's example in its totality rather than just one or other aspect of it depending on one's whim. What we know from the Sirah and Hadith with regard to this is the following:
First, that the Quraysh had so openly violated the treaty that its annulment had become absolutely clear. Even men of the Quraysh themselves acknowledged that the treaty was no longer in operation. It is because of this realization that the Qurayrsh had deputed Abu Sufyan to Madina to negotiate for its renewal (Al-Tabari. Ta'rikh, vol. 3, p. 46 -Ed.) This fact clearly indicates that the Quraysh were in no doubt that the treaty stood dissolved. It is immaterial whether the party which annulled the treaty verbally declared so or not for it had been violated so blatantly that no room for doubt was left.
Second, after the annulment of the treaty the Prophet (peace be on him) did not say anything, either in clear or ambiguous terms, which could justify the impression that he still regarded the Quraysh to be his allies or that the treaty relations with them were still intact. All relevant reports, on the contrary, suggest that when Abu Sufyan pleaded for the renewal of the treaty, the Prophet (peace be on him) did not accede to that request, (Ibn Hisham. vol. 2, p. 395 - Ed.)
Third, the Prophet (peace he on him) himself initiated military action against the Quraysh and he did so openly. There was no element of duplicity or fraud in the Prophet's behaviour; there was no trace of pretence to be at peace while secretly engaging in belligerent activities.
This is the full picture of the Prophet's attitude on the occasion. Hence the directive of flinging the treaty in the face of the other party as embodied in the above verse (i.e. informing the other party that the treaty had been terminated) may only be disregarded in very special circumstances such as those existing then. And should it be disregarded then this should be done in the straightforward and graceful manner adopted by the Prophet (peace be on him).
Moreover, if some dispute arises with a people with whom the Muslims have a treaty and the dispute remains unresolved even after direct negotiations or international mediation; or if the other party appears bent upon forcing a military solution to the problem, it would be lawful for Muslims to resort to force. However, according to the above verse, force may be used by Muslims after making a clear proclamation of the annulment of the treaty, and that the action taken should be overt. To carry out military action by stealth is an immoral act and can nowhere be found among the teachings of Islam.
These directives were not given merely in order that preachers might preach them from the pulpit or embellish them in religious books. On the contrary, Muslims were required to foliow these directive in their everyday lives, and they did in fact do so. Once Mu'awiyah during his reign, concentrated his troops on the borders of the Roman Empire in order to carry out a sudden attack immediately after the expiry of the treaty. 'Amr b. 'Anbasah, a Companion, strongly opposed this manoeuvre. He supported his opposition by reference to a tradition from the Prophet (peace he on him) in which he condemned such an act of treachery. Ultimately Mu'awiyah had to yield and call off his troops. (See the comments on the verse by Qurtubi and Ibn Kathir. See also Ahmad b. Hanbal, Musnad , vol. 4, pp. 113 and 389 - Ed,)
To annul a treaty unilaterally and to launch an armed attack without any warning was common practice in the time of ancient jahiliyah (Ignorance). That practice remains in vogue in the civilized jahiliyah of the present day as well. Recent instances in point are the Russian invasion of Germany and the Russian and British military action against Iran during the Second World War. Such actions are usually justified on the ground that a previous warning would have put the enemy on the alert and would have enabled him to put up even stiffer resistance. It is also justified by saying that a military initiative has the effect of pre-empting a similar military initiative by the enemy. If such pleading can absolve people of their moral obligations, then every offence is justifiable. In such a case even those who commit theft, robbery, illegitimate sexual intercourse, homicide, or forgery can proffer either one pretext or the other for so doing. It is also amazing that acts which are deemed unlawful for individuals are deemed perfectly lawful when they are committed by nations.
It should also be pointed out that an unannounced attack according to Islamic law, is lawful in one situation: when the ally has clearly violated the treaty and has blatantly indulged in hostile action. Only in such an eventuality it is not binding on Muslims to first declare the dissolution of the treaty. Not only that, in such a circumstance it is also lawful to launch an unannounced military action. In deriving this legal rule, Muslim jurists have drawn on the Prophet's own conduct in regard to the Quraysh who had breached the Hudaybiyah Treaty in dealing with Bana Khuza'ah. In this instance the Prophet (peace be on him) did not notify them that the treaty had been annulled. On the contrary, he invaded Makka without warning. (See Qurtubi's comments on the verse - Ed.) Nonetheless, while acting on this exceptional provision one should be cautious and take into account the totality of circumstances in which the Prophet (peace be on him) took this step. That alone will help one to properly follow the Prophet's example. For one should try to imitate the Prophet's example in its totality rather than just one or other aspect of it depending on one's whim. What we know from the Sirah and Hadith with regard to this is the following:
First, that the Quraysh had so openly violated the treaty that its annulment had become absolutely clear. Even men of the Quraysh themselves acknowledged that the treaty was no longer in operation. It is because of this realization that the Qurayrsh had deputed Abu Sufyan to Madina to negotiate for its renewal (Al-Tabari. Ta'rikh, vol. 3, p. 46 -Ed.) This fact clearly indicates that the Quraysh were in no doubt that the treaty stood dissolved. It is immaterial whether the party which annulled the treaty verbally declared so or not for it had been violated so blatantly that no room for doubt was left.
Second, after the annulment of the treaty the Prophet (peace be on him) did not say anything, either in clear or ambiguous terms, which could justify the impression that he still regarded the Quraysh to be his allies or that the treaty relations with them were still intact. All relevant reports, on the contrary, suggest that when Abu Sufyan pleaded for the renewal of the treaty, the Prophet (peace be on him) did not accede to that request, (Ibn Hisham. vol. 2, p. 395 - Ed.)
Third, the Prophet (peace he on him) himself initiated military action against the Quraysh and he did so openly. There was no element of duplicity or fraud in the Prophet's behaviour; there was no trace of pretence to be at peace while secretly engaging in belligerent activities.
This is the full picture of the Prophet's attitude on the occasion. Hence the directive of flinging the treaty in the face of the other party as embodied in the above verse (i.e. informing the other party that the treaty had been terminated) may only be disregarded in very special circumstances such as those existing then. And should it be disregarded then this should be done in the straightforward and graceful manner adopted by the Prophet (peace be on him).
Moreover, if some dispute arises with a people with whom the Muslims have a treaty and the dispute remains unresolved even after direct negotiations or international mediation; or if the other party appears bent upon forcing a military solution to the problem, it would be lawful for Muslims to resort to force. However, according to the above verse, force may be used by Muslims after making a clear proclamation of the annulment of the treaty, and that the action taken should be overt. To carry out military action by stealth is an immoral act and can nowhere be found among the teachings of Islam.
وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا سَبَقُوا ۚ
إِنَّهُمْ لَا يُعْجِزُونَ {8:59}
[Q8:59] Wa laa yahsabannal lazeena kafaroo sabaqooo;
innahum laa yu'jizoon.
[Q8:59] And let not those who disbelieve think that they shall come in first; surely they will not escape.
[Q8:59] And let not those who disbelieve think that they shall come in first; surely they will not escape.
[Q8:59] Dan
janganlah orang-orang yang kafir itu menyangka (bahawa) mereka telah terlepas
(dari kekuasaan dan balasan Kami); sesungguhnya mereka tidak akan dapat
melemahkan (kekuasaan Kami).
(see commentary for verse 57)
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(8:59) Let not the deniers of the truth be deluded that they will gain any
advantage. Surely, they, can never overcome Us!
وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ
وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ
وَآخَرِينَ مِنْ دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ ۚ وَمَا
تُنْفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا
تُظْلَمُونَ {8:60}
[Q8:60] Wa a'iddoo lahum mastata'tum min quwwatinw wa
mirribaatil khaili turhiboona bihee 'aduwwal laahi wa 'aduwwakum wa aakhareena
min doonihim laa ta'lamoo nahum Allaahu ya'lamuhum; wa maa tunfiqoo min shai'in
fee sabeelil laahi yuwaf failaikum wa antum laa tuzlamoon.
[Q8:60] And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of ALLAH (SWT) and your enemy and others besides them, whom you do not know (but) ALLAH (SWT) knows them; and whatever thing you will spend in ALLAH (SWT)'s way, it will be paid back to you fully and you shall not be dealt with unjustly.
[Q8:60] And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of ALLAH (SWT) and your enemy and others besides them, whom you do not know (but) ALLAH (SWT) knows them; and whatever thing you will spend in ALLAH (SWT)'s way, it will be paid back to you fully and you shall not be dealt with unjustly.
[Q8:60] Dan
sediakanlah untuk menentang mereka (musuh yang menceroboh) segala jenis
kekuatan yang dapat kamu sediakan dan dari pasukan-pasukan berkuda yang lengkap
sedia, untuk menggerunkan dengan persediaan itu musuh ALLAH (SwT) dan musuh
kamu serta musuh-musuh yang lain dari mereka yang kamu tidak mengetahuinya;
sedang ALLAH (SwT) mengetahuinya dan apa sahaja yang kamu belanjakan pada jalan
ALLAH (SwT) akan disempurnakan balasannya kepada kamu dan kamu tidak akan
dianiaya.
EVERY INFIDEL COMMUNITY WAS A
PROSPECTIVE ENEMY OF ISLAM.
Quwwat literally means "force or strength".
It implies: [a]
Be always on the alert, [b] fully prepared
for defence and offence, AND [c] keep yourselves
well armed and quipped with the best weapons, [d] fully
trained in the art of war, so that the
enemy may not think that you are weak and surprise you with a sudden attack as
was done by the Makkaans at Badr.
THE
PREPARATION IS TO MAINTAIN PEACE BY PREVENTING THE ENEMY TO COMMIT AGGRESSION
AGAINST YOU. IF YOU ARE FULLY READY TO COUNTER THEIR ATTACK THEY WILL THINK
TWICE BEFORE LAUNCHING AN OFFENSIVE ADVENTURE.
IF
THE ENEMY OFFERS PEACE, RELY ON ALLAH (SWT) AND ACCEPT IT. In case of
deception on their part have faith in ALLAH (SWT). He will help and protect you
through His chosen friend, Ali ibne Abi
Talib.
Refer to the commentary of al Baqarah 2:190
to 193 and 217.
v In Tafsir Durr al
Manthur, Jalal al Din al Suyuti quotes Ibn Asakir for reporting the following sentences, written on
the arsh, on
the authority of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad): ALLAH (SWT)! I am alone. There is no partner with
Me. Muhammad is My servant and messenger. I help him with Ali.
The history of
Islam fully confirms this declaration.
Ø Ali played a decisive role in Badr, Khandaq,
Uhad, Khaybar, Hunayn and other
battles, but ALLAH
(SWT) attributes the actions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Ali to Himself BECAUSE both of them were the hands of ALLAH (SWT),
and through them He made effective His will. On this basis
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) declared before the conquest of the fort of Khaybar:
“Ali will not come back until ALLAH
(SWT) wins victory for us through his hands.”
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(8:60) Make ready for an encounter against them all the forces and well-readied
horses you can muster *44 that you may overawe the enemies of Allah and your own enemies and
others besides them of whom you are unaware but of whom Allah is aware.
Whatever you may spend in the cause of Allah shall be fully repaid to you, and
you shall not be wronged.
*44. Muslims should he equipped with military
resources and should have a standing army in a state of preparedness, in order
that it may be used when needed. Never should it happen that the Muslims are
caught unawares and have to hurriedly look around right and left to build up
their defences and collect arms and supplies in order to meet the challenge of
the enemy. For then it might be too late and the enemy might have accomplished
its purpose.
وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا
وَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ {8:61}
[Q8:61] Wa in janahoo lissalmi fajnah lahaa wa tawakkal
'alal laah; innahoo Huwas Samee'ul 'Aleem.
[Q8:61] And if they incline to peace, then incline to it and trust in ALLAH (SWT); surely He is the Hearing, the Knowing.
[Q8:61] And if they incline to peace, then incline to it and trust in ALLAH (SWT); surely He is the Hearing, the Knowing.
[Q8:61] Dan jika
mereka (pihak musuh) cenderung kepada perdamaian, maka engkau juga hendaklah
cenderung kepadanya serta bertawakALLAH (SwT) kepada ALLAH (SwT). Sesungguhnya
Dia Maha Mendengar, lagi Maha Mengetahui.
(see commentary for verse 60)
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(8:61) If
they incline to peace, incline you as well to it, and trust in Allah. Surely He
is All-Hearing. All-Knowing.
وَإِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ
اللَّهُ ۚ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ {8:62}
[Q8:62] Wa iny yureedooo any-yakhda'ooka fainna
hasbakal laah; Huwal lazeee aiyadaka binasrihee wa bilmu'mineen;
[Q8:62] And if they intend to deceive you-- then surely ALLAH (SWT) is sufficient for you; He it is Who strengthened you with His help and with the believers.
[Q8:62] And if they intend to deceive you-- then surely ALLAH (SWT) is sufficient for you; He it is Who strengthened you with His help and with the believers.
[Q8:62] Dan jika
mereka bertujuan hendak menipumu, maka sesungguhnya cukuplah ALLAH (SwT)
(menjaga dan memberikan perlindungan) kepadamu. Dialah yang menguatkanmu dengan
pertolonganNya dan dengan (sokongan) orang-orang yang beriman.
Reference is to the Battle of Badr in which the victory was the result of [1] coming of the angels AND THE [2] efforts of the
Muslim warriors. BUT
in verse
33:25 referring to the Battle
of Ahzab or
the Confederates or Khandaq; the……. ALLAH (SWT)
attributes the victory totally to Himself though besides the heavenly
help in the form of the storm, and awe which filled the hearts of the
Confederates, Ali played the most
conspicuous part BUT because Ali’s action has always been godly like
the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad), without any
selfish motive it in.
¥ ALLAH (SWT) ALWAYS ATTRIBUTES ACTIONS OF ALI AND THE HOLY PROPHET
(ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) TO HIMSELF (see verse 17 of this Surah), and the well known saying of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) on
the occasion of the Battle of Khaybar
referring to Ali: “He will not
come back until ALLAH (SWT) gets the victory on his hand.”
______________________________________________________________________________________________
(8:62) And should they seek to deceive you, Allah is sufficient for you. *45 He it is Who strengthened you with His succour and the believers
*45. In international dealings Muslims should not
act with timidity. They should rather have faith in God and should act with
courage and bravery. However, as soon as the enemy is inclined to
reconciliation, they should welcome the move and should not he reluctant to
make peace even if they are unsure whether or not the enemy is sincere about
peace, and whether or not he intends to use the settlement as a ruse to commit
later treachery.
Since it is impossible to know the true intention of others, allowance should be made for their words. If the enemy is sincere in his offer of reconcoliation, the Muslims should not continue bloodshed because his sincerity, in their eyes, is suspect. On the contrary, if the enemy is insincere, the Muslims should have courage, thanks to their trust in God, and should go forth for reconciliation. They should stretch out the hand of peace in answer to the enemy's outstretched hand, for that is an index of their moral superiority. As for the hand of friendship which has been hypocritically stretched out in enemity, Muslims should have the strength to smash that hand to pieces.
Since it is impossible to know the true intention of others, allowance should be made for their words. If the enemy is sincere in his offer of reconcoliation, the Muslims should not continue bloodshed because his sincerity, in their eyes, is suspect. On the contrary, if the enemy is insincere, the Muslims should have courage, thanks to their trust in God, and should go forth for reconciliation. They should stretch out the hand of peace in answer to the enemy's outstretched hand, for that is an index of their moral superiority. As for the hand of friendship which has been hypocritically stretched out in enemity, Muslims should have the strength to smash that hand to pieces.
وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنْفَقْتَ مَا
فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَٰكِنَّ اللَّهَ
أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُ عَزِيزٌ حَكِيمٌ {8:63}
[Q8:63] Wa allafa baina quloobihim; law anfaqta maa fil
ardi jamee'am maaa allafta baina quloobihim wa laakinnallaaha allafa bainahum;
innaahoo 'Azeezun Hakeem.
[Q8:63] And united their hearts; had you spent all that is in the earth, you could not have united their hearts, but ALLAH (SWT) united them; surely He is Mighty, Wise.
[Q8:63] And united their hearts; had you spent all that is in the earth, you could not have united their hearts, but ALLAH (SWT) united them; surely He is Mighty, Wise.
[Q8:63] Dan
(Dialah) yang menyatu-padukan di antara hati mereka (yang beriman itu).
Kalaulah engkau belanjakan segala (harta benda) yang ada di bumi, nescaya
engkau tidak dapat juga menyatu-padukan di antara hati mereka, akan tetapi ALLAH
(SwT) telah menyatu-padukan di antara (hati) mereka. Sesungguhnya Dia Maha
Kuasa, lagi Maha Bijaksana.
THROUGH THE GRACE OF ALLAH (SWT) the people while disorganised, prone to
rivalries and jealousies, and addicted to internecine warfare Arabs were united under
the gentle, firm and wise guidance of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
______________________________________________________________________________________________
(8:63) and joined their hearts. Had you given away all the riches of the earth
you could not have joined their hearts, but it is Allah Who joined their
hearts. *46 Indeed
He is All-Mighty. All-Wise.
*46. Here the allusion is to that strong bond of
love and brotherhood that developed among the Arabs who embraced Islam and
whose conversion brought them solidarity. This strong solidarity existed
despite the fact that they came from a variety of tribes which had
long-standing traditions of mutual enmity. This was a special favour of God on
the Muslims, especially evident in the case of the Aws and Khazraj. It was
barely a couple of years before their acceptance of Islam that the two clans
virtually thirsted for each other's blood. During the battle of Bu'ath both
seemed set to exterminate each other. (Ibn Hisham, vol. 1. pp. 427-8-Ed.) To
turn such severe enmity into deep cordiality and brotherhood within a span of
two or three years and to join together mutually repellent elements into a
unity as firm as that of a solid wall as was witnessed in regards to the Muslim
community during the life of Prophet (peace be upon him) was doubtlessly beyond
the power of any mortal. Were anyone to depend on worldly factors alone, it
would have been impossible to bring about such an achievement. God's support was
the deciding factor in this development and this only serves to emphasize that
Muslims should always seek and depend on God's support and favour rather than
on worldly factors.
يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ
اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ {8:64}
[Q8:64] Yaaa aiyuhan Nabiyyu hasbukal laahu wa manittaba
'aka minal mu'mineen.
[Q8:64] O Prophet! ALLAH (SWT) is sufficient for you and (for) such of the believers as follow you.
[Q8:64] O Prophet! ALLAH (SWT) is sufficient for you and (for) such of the believers as follow you.
[Q8:64] Wahai
Nabi, cukuplah ALLAH (SwT) menjadi Penolongmu dan juga pengikut-pengikutmu dari
orang-orang yang beriman.
Refer to that which the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) said about Ali, quoted in the commentary of verses 60 to 62 of this surah.
Ì Mulla Abdur
Razzaq Muhaddith Hanbali says that this
verse was particularly revealed about Ali.
A KNOWLEDGE OF THE TRUE HISTORY OF ISLAM IS NEEDED
TO KNOW FULLY ABOUT THE TRUTH IN THIS STATEMENT
______________________________________________________________________________________________
(8:64) O
Prophet! Allah is sufficient for you and the believers who follow you.
يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ
عَلَى الْقِتَالِ ۚ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا
مِائَتَيْنِ ۚ وَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ
كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ {8:65}
[Q8:65] Yaaa aiyuhan Nabiyyu harridil mu'mineena 'alal
qitaal; iny-yakum minkum 'ishroona saabiroona yaghliboo mi'atayn; wa iny-yakum
minkum min'atuny yaghlibooo alfam minal lazeena kafaroo bi anahum qawmul laa
yafqahoon.
[Q8:65] O Prophet! Urge the believers to war; if there are twenty patient ones of you they shall overcome two hundred, and if there are a hundred of you they shall overcome a thousand of those who disbelieve, because they are a people who do not understand.
[Q8:65] O Prophet! Urge the believers to war; if there are twenty patient ones of you they shall overcome two hundred, and if there are a hundred of you they shall overcome a thousand of those who disbelieve, because they are a people who do not understand.
[Q8:65] Wahai
Nabi, peransangkanlah orang-orang yang beriman itu untuk berperang. Jika ada di
antara kamu dua puluh yang sabar, nescaya mereka dapat menewaskan dua ratus
orang (dari pihak musuh yang kafir itu) dan jika ada di antara kamu seratus
orang, nescaya mereka dapat menewaskan seribu orang dari golongan yang kafir,
disebabkan mereka (yang kafir itu) orang-orang yang tidak mengerti.
In any battle, odds of ten to one are
surely disheartening, BUT they do not discourage the men of faith. Whether they personally win or die, their cause prevails. They are sure to win because they have divine support, and those who take up arms against truth are misled dupes, unaware of the forces assisting those who are on the right
path.
THE REFERENCE TO THE RATIO OF THE BELIEVERS (in these two verses i.e., 64 & 65) required to
overcome the enemy is an ‘indicative’ form, BUT ACTUALLY these are ‘imperative’
in the sense if the ratio is 10:100 and if the
believers are steadfast they should fight the enemy and if the believers are
weak to their faith the ration is increased to 5:100. This is to be taken as an example in the
beginning of Islam when the believers were strong and firm in faith they were
ordered to fight with the enemy even if he be ten times more than the believers
in number.
BUT AS ISLAM GAINED GROUND, the number
of the believers increased on account of victories that firmness decreased so
the ratio changed and this is true of all ages in the sense that with the increase of the intensity in the firmness in faith the
ratio in number decreases and vice versa.
______________________________________________________________________________________________
(8:65) O Prophet! Rouse the believers to fighting. If they be twenty of you who
persevere they shall vanquish two hundred; and if there be of you a hundred,
they shall vanquish a thousand of those who disbelieve, for they are a people
who lack understanding. *47
*47. What is nowadays called morale has been
described as 'understanding' in the Qur'an. The Qur'anic expression is more
scientific than the currently used word 'morale'. For the word in this context
refers to the one who is fully cognizant of his objective, who is quiet clear
in his mind that the cause for which he has staked his life is much more
valuable than his own life, and hence if that cause is left unrealized, his
life will lose all its worth and meaning. Such a conscious, comitted person
actually becomes many times more powerful than he who fights without any
consciousness of his cause, even though the two might be comparable in physical
strength. Above all, he who has a clear understanding of reality of his own
being, of God, of his relationship with God, of the reality of life and death,
and of life after death, who is also well aware of the difference between truth
and falsehood, and of the consequences of the victory of falsehood over truth,
his strength surpasses by far the strength of others for whom, even though they
'understand', their consciousness is related to nationalism or patriotism or
class conflict. It is for this reason that the Qur'an declares that a believer
with understanding is ten times stronger than an unbeliever. For the believer understands
the truth and a non-believer does not. It may be remembered, however, that the
verse also mentions another important factor in addition to 'understanding'
which makes a believer much stronger than an unbeliever, and that is
'patience'.
الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَعَلِمَ أَنَّ
فِيكُمْ ضَعْفًا ۚ فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا
مِائَتَيْنِ ۚ وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ
اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ {8:66}
[Q8:66] Al'aana khaffafal laahu 'ankum wa 'alima anna
feekum da'faa; fa-iny yakum minkum mi'atun saabiratuny yaghliboo mi'atayn; wa
iny-yakum minkum alfuny yaghlibooo alfaini bi iznil laah; wallaahu ma'as saabireen.
[Q8:66] For the present ALLAH (SWT) has made light your burden, and He knows that there is weakness in you; so if there are a hundred patient ones of you they shall overcome two hundred, and if there are a thousand they shall overcome two thousand by ALLAH (SWT)'s permission, and ALLAH (SWT) is with the patient.
[Q8:66] For the present ALLAH (SWT) has made light your burden, and He knows that there is weakness in you; so if there are a hundred patient ones of you they shall overcome two hundred, and if there are a thousand they shall overcome two thousand by ALLAH (SWT)'s permission, and ALLAH (SWT) is with the patient.
[Q8:66] Sekarang
ALLAH (SwT) telah meringankan daripada kamu (apa yang telah diwajibkan dahulu)
kerana Dia mengetahui bahawa pada kamu ada kelemahan; oleh itu jika ada di
antara kamu seratus orang yang sabar, nescaya mereka akan dapat menewaskan dua
ratus orang dan jika ada di antara kamu seribu orang, nescaya mereka dapat
menewaskan dua ribu orang dengan izin ALLAH (SwT) dan (ingatlah) ALLAH (SwT)
berserta orang-orang yang sabar.
(see commentary for verse 65)
______________________________________________________________________________________________
(8:66) Allah has now lightened your burden for He found weakness in you. So if
there be hundred of you who persevere, they shall vanquish two hundred; and if
there be a thousand of you they shall, by the leave of Allah, vanquish two
thousand. *48 Allah
is with those who persevere.
*48. This does not mean that since the faith of
Muslims had declined, their ten times superiority over the unbelievers has been
reduced to twice only. What it means is that ideally a Muslim is ten times
stronger than an unbeliever. However, since the Muslims had not as yet been
throughly trained and had reached the desire level of maturity in their understanding,
they are asked not to feel uneasy at least of challenging an enemy which is
twice as strong. It should be borne in mind that the Qur'anic directive was
given in 2A.H./624 C.E. when most of the Muslims, being recent converts to
Islam, had undergone little trainning. As they gained maturity under the
Prophet's guidance, the desired ratio of one to ten between the Muslims and the
unbelievers was established. That Muslims are ten times stronger than
unbelievers is a fact witnessed frequently in the battles during the life of
the Prophet (peace be upon him) and of the Rightly-Guided Caliphs.
مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَىٰ
حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ ۚ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ
الْآخِرَةَ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ {8:67}
[Q8:67] Maa kaana li Nabiyyin ai yakoona lahooo asraa hatta
yuskhina fil ard; tureedoona aradad dunyaa wallaahu yureedul Aakhirah; wallaahu
'Azeezun Hakeem.
[Q8:67] It is not fit for a prophet that he should take captives unless he has fought and triumphed in the land; you desire the frail goods of this world, while ALLAH (SWT) desires (for you) the hereafter; and ALLAH (SWT) is Mighty, Wise.
[Q8:67] It is not fit for a prophet that he should take captives unless he has fought and triumphed in the land; you desire the frail goods of this world, while ALLAH (SWT) desires (for you) the hereafter; and ALLAH (SWT) is Mighty, Wise.
[Q8:67] Tidaklah
patut bagi seseorang Nabi mempunyai orang-orang tawanan sebelum ia dapat
membunuh sebanyak-banyaknya di muka bumi. Kamu menghendaki harta benda dunia
(yang tidak kekal), sedang ALLAH (SwT) menghendaki (untuk kamu pahala) akhirat.
Dan (ingatlah), ALLAH (SwT) Maha Kuasa, lagi Maha Bijaksana.
A JIHAD IS FOUGHT [1] UNDER
STRICT CONDITIONS, [2] UNDER A RIGHTEOUS LEADER,
[a] PURELY FOR THE
SAKE OF FAITH AND [b] ALLAH (SWT)'S LAWS. ***All baser motives (territory,
trade, revenge or military glory-"temporal goods of this world") are strictly excluded. The greed of gain in the form of
ransom from captives has no place in such warfare.
µ It is reported
that once some people asked Ali as
to why he always went in the battlefield astride a mule when all the great
warriors used thorough bred horses, Ali
said: "A thorough bred horse is
needed either to run away from the battle when odds against the warrior are
very heavy or to pursue the escaping enemy to collect their possessions-neither of which I do, therefore I do not
need a thorough bred horse."
Although
some companions (Abu Bakr, Sad bin Ma-adh and others) advised the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) either [*] to take ransom from the captives of Badr OR [*] kill
them BUT the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) decided to set
those free who could not pay ransom, YET the companions collected ransom from every captive in
contravention of the directions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
The next day the Holy
Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) told Abu Bakr that due to the greed of the Muslims the chastisement of ALLAH (SWT)
was as near as the tree standing close to them. THEN THIS VERSE WAS REVEALED.
For
the first portion of the verse refer to verse 47:4
of Muhammad -the enemy soldiers should be killed while the battle is in
progress BUT AS SOON AS they are thoroughly subdued,
killing should be stopped. After that they can be held as captives,
either to be set free after taking ransom OR letting those go free who cannot
pay ransom.
·
In both the verses yuthkhina does not mean
slaughtered BUT
thoroughly subdued. It is the
command of ALLAH (SWT) to fight with unyielding courage until the enemy is
thoroughly subdued.
In verse 7 it is stated that the Muslims desired to capture the caravan carrying
merchandise instead of going to fight the Makkan army.
______________________________________________________________________________________________
(8:67) It
behoves not a Prophet to take captives until he has sufficiently suppressed the
enemies in the land. You merely seek the gains of the world whereas Allah
desires (for you the good) of the Hereafter. Allah is All-Mighty, All-Wise.
لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ
فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ {8:68}
[Q8:68] Law laa Kitaabum minal laahi sabaqa lamassakum fee
maaa akhaztum 'azaabun 'azeem.
[Q8:68] Were it not for an ordinance from ALLAH (SWT) that had already gone forth, surely there would have befallen you a great chastisement for what you had taken to.
[Q8:68] Were it not for an ordinance from ALLAH (SWT) that had already gone forth, surely there would have befallen you a great chastisement for what you had taken to.
[Q8:68] Kalaulah
tidak (kerana) adanya ketetapan dari ALLAH (SwT) yang telah terdahulu, tentulah
kamu ditimpa azab seksa yang besar disebabkan (penebus diri) yang kamu ambil
(dari orang-orang tawanan) itu.
ANY MOTIVE OF WORLDLY GAINS IS CONDEMNED
AS WORTHY OF A SEVERE PENALTY. If taking of ransom had
not already been legalised those who had taken the
ransom would have been punished. THIS VERSE CONDEMNS THE SELFISH DESIRE FOR OBTAINING WORLDLY
GAINS. IT DOES NOT GIVE PERMISSION TO KILL THE CAPTIVES.
Ø Among those taken prisoners were [1] the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali
Muhammad)'s uncle Abbas and [2] Ali's brother Aqil,
who
afterwards became Muslims.
______________________________________________________________________________________________
(8:68) Had
there not been a previous decree from Allah, a stern punishment would have
afflicted you for what you have taken.
فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا ۚ
وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {8:69}
[Q8:69] Fakuloo mimaa ghanimtum halaalan taiyibaa; watta
qullaah; innal laaha Ghafoorur Raheem.
[Q8:69] Eat then of the lawful and good (things) which you have acquired in war, and be careful of (your duty to) ALLAH (SWT); surely ALLAH (SWT) is Forgiving, Merciful.
[Q8:69] Eat then of the lawful and good (things) which you have acquired in war, and be careful of (your duty to) ALLAH (SWT); surely ALLAH (SWT) is Forgiving, Merciful.
[Q8:69] Maka
makanlah dari apa yang kamu telah dapat (dalam peperangan) itu, sebagai benda
yang halal lagi baik, serta bertakwalah kepada ALLAH (SwT); sesungguhnya ALLAH
(SwT) Maha Pengampun, lagi Maha Mengasihani.
Since taking of ransom has been described
as love of the worldly gains, some of the believers refused to take any
share from the ransom money.
For such faithfuls THIS
VERSE WAS REVEALED.
______________________________________________________________________________________________
(8:69) So eat that which you have obtained - for it is lawful and clean--and
fear Allah. *49 Surely Allah is Ever-Forgiving, Most Merciful.
*49. In attempting to explain the circumstantial
background of the above verse, some commentators on the Qur'an have referred to
the deliberations for deciding the fate of the Quraysh captives after the
Battle of Badr. In that council Abu
Bakr pleaded to release the captives in return for ransom while 'Umar suggested
that they should be put to the sword. PREFERRING ABU BAKR'S SUGGESTION,
the Prophet (peace be on him) set all the captives free in return for ransom.
However, God disapproved the decision as is evident from the above-quoted
verse. (See Muslim, 'Jihad', 'Bab al-lmdad bi al-Mala'ikah fi Ghazwah Badr';
and the comments on verses 67 and 68 by Ibn Kathir; and on verse 67 by Jassas
and Qurtubi - Ed.) The viewpoint of the commentators can be faulted on the grounds
that they failed to offer any persuasive explanation of this part of the same
Qur'anic verse: 'Had it not been for a
previous decree from Allah.' This could mean either the Divine decree in
eternity which determines all that will happen, or, God's decree in eternity to
make the spoils of war lawful for the Muslims. Now, it is evident that it is
unlawful to take anything from someone unless it has been declared lawful
according to Revealed Law. HENCE,
were the above view to be accepted, it would mean that all, including the
Prophet (peace be on him), had committed a sin. Such an interpretation can
hardly he entertained especially since this view is dependent on the authority
of isolated ('ahad) traditions.
In my opinion, in order to understand the above verse it should be borne in mind that preliminary instructions about war had already been given in Surah Muhammad which was revealed before the Battle of Badr:
Therefore, when you meet, the Unbelievers (in fight), smite at their necks. At length, when you have thoroughly subdued them, bind a bond firmly (on them). Thereafter, either resort to generosity or to ransom until the war lays down its burden (Muhammad 47: 4).
This verse had already made it lawful for the Muslims to hold the enemy in captivity or to accept ransom contingent on the total suppression of the enemy. The Muslims had, therefore, acted in accordance with the permission granted by God to accept ransom. However, in so doing they had neglected the stipulation that the enemy should be fully subdued before the acceptance of ransom. (See the comments of Jassas on verses 67- 9-Ed.) WHILE THE QURAYSH ARMY WAS RETREATING, MANY MUSLIMS TOOK TO COLLECTING THE SPOILS AND TAKING THE UNBELIEVERS AS CAPTIVES. IT WAS ONLY A FEW MUSLIMS WHO CHASED THE FLEEING ENEMY. HAD THE MUSLIMS MADE A CONCERTED PURSUIT, A DEATH-BLOW COULD HAVE BEEN STRUCK AT THE QURAYSH POWER, ONCE AND FOR ALL. God, THEREFORE expressed His disapproal of this manner of dealing with the situation as the above-quoted verse suggests. It is obvious that it is not the Prophet (peace be on him) but the generality of Muslims at whom the reproach is directed.
The purpose of the verse is to impress upon the Muslims that they had not yet imbibed the mission of the Prophet (peace be on him). Prophets are not concerned with filling their coffers with spoils and ransom money. Rather their mission is to crush the power of the unbelievers. This was not the first instance when the Muslims had showed their worldliness. They had earlier expressed their preference to raid the trade caravan to fighting against the Quraysh army. Then, rather than try to crush the enemy, they turned to collecting spoils and taking captives, and later remonstrated about the distribution of booty. Had it not been that God had granted them permission to accept ransom (see Muhammad 47: 4), He would have severely punished them on that count. God, howeve, was merciful to them and permitted them to enjoy whatever they had seized. They should, therefore, refrain from behaviour which might be displeasing to God. It is pertinent to point out that Jassas in his Ahkam al-Qur'an, considers the above view a plausible interpretation of the verse. (See the comments of Jassas on this verse, vol. 3, pp. 72-3 - Ed.) Ibn Hisham also contains a report which supports the view. The report mentions that while the Muslims were engaged in seizing captives of war and collecting booty, the Prophet (peace be on him) observed signs of disapproval on the face of Sa'd b. Mu'adh. The Prophet (peace be on him) asked him: 'O Sa'd! It appears that you do not approve of the behaviour of these people.' He replied: 'Yes, O Messenger of God! It is the first encounter in which God has caused the rout of the unbelivers. This opportunity should have been better utilized for crushing the unbelievers thoroughly rather than for amassing captives of war.' (Ibn Hisham. vol. 1, p. 628 - Ed.)
In my opinion, in order to understand the above verse it should be borne in mind that preliminary instructions about war had already been given in Surah Muhammad which was revealed before the Battle of Badr:
Therefore, when you meet, the Unbelievers (in fight), smite at their necks. At length, when you have thoroughly subdued them, bind a bond firmly (on them). Thereafter, either resort to generosity or to ransom until the war lays down its burden (Muhammad 47: 4).
This verse had already made it lawful for the Muslims to hold the enemy in captivity or to accept ransom contingent on the total suppression of the enemy. The Muslims had, therefore, acted in accordance with the permission granted by God to accept ransom. However, in so doing they had neglected the stipulation that the enemy should be fully subdued before the acceptance of ransom. (See the comments of Jassas on verses 67- 9-Ed.) WHILE THE QURAYSH ARMY WAS RETREATING, MANY MUSLIMS TOOK TO COLLECTING THE SPOILS AND TAKING THE UNBELIEVERS AS CAPTIVES. IT WAS ONLY A FEW MUSLIMS WHO CHASED THE FLEEING ENEMY. HAD THE MUSLIMS MADE A CONCERTED PURSUIT, A DEATH-BLOW COULD HAVE BEEN STRUCK AT THE QURAYSH POWER, ONCE AND FOR ALL. God, THEREFORE expressed His disapproal of this manner of dealing with the situation as the above-quoted verse suggests. It is obvious that it is not the Prophet (peace be on him) but the generality of Muslims at whom the reproach is directed.
The purpose of the verse is to impress upon the Muslims that they had not yet imbibed the mission of the Prophet (peace be on him). Prophets are not concerned with filling their coffers with spoils and ransom money. Rather their mission is to crush the power of the unbelievers. This was not the first instance when the Muslims had showed their worldliness. They had earlier expressed their preference to raid the trade caravan to fighting against the Quraysh army. Then, rather than try to crush the enemy, they turned to collecting spoils and taking captives, and later remonstrated about the distribution of booty. Had it not been that God had granted them permission to accept ransom (see Muhammad 47: 4), He would have severely punished them on that count. God, howeve, was merciful to them and permitted them to enjoy whatever they had seized. They should, therefore, refrain from behaviour which might be displeasing to God. It is pertinent to point out that Jassas in his Ahkam al-Qur'an, considers the above view a plausible interpretation of the verse. (See the comments of Jassas on this verse, vol. 3, pp. 72-3 - Ed.) Ibn Hisham also contains a report which supports the view. The report mentions that while the Muslims were engaged in seizing captives of war and collecting booty, the Prophet (peace be on him) observed signs of disapproval on the face of Sa'd b. Mu'adh. The Prophet (peace be on him) asked him: 'O Sa'd! It appears that you do not approve of the behaviour of these people.' He replied: 'Yes, O Messenger of God! It is the first encounter in which God has caused the rout of the unbelivers. This opportunity should have been better utilized for crushing the unbelievers thoroughly rather than for amassing captives of war.' (Ibn Hisham. vol. 1, p. 628 - Ed.)
يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ
مِنَ الْأَسْرَىٰ إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ
خَيْرًا مِمَّا أُخِذَ مِنْكُمْ وَيَغْفِرْ لَكُمْ ۗ وَاللَّهُ غَفُورٌ
رَحِيمٌ {8:70}
[Q8:70] Yaaa aiyuhan Nabiyyu qul liman feee aideekum minal
asraaa iny-ya lamillaahu fee quloobikum khairany yu'tikum khayram mimmaaa
ukhiza minkum wa yaghfir lakum; wallaahu Ghafoorur Raheem.
[Q8:70] O Prophet! Say to those of the captives who are in your hands: If ALLAH (SWT) knows anything good in your hearts, He will give to you better than that which has been taken away from you and will forgive you, and ALLAH (SWT) is Forgiving, Merciful.
[Q8:70] O Prophet! Say to those of the captives who are in your hands: If ALLAH (SWT) knows anything good in your hearts, He will give to you better than that which has been taken away from you and will forgive you, and ALLAH (SWT) is Forgiving, Merciful.
[Q8:70] Wahai
Nabi, katakanlah kepada orang-orang tawanan yang ada dalam tangan kamu: Jika ALLAH
(SwT) mengetahui ada kebaikan (iman) dalam hati kamu, nescaya Dia akan memberi
kepada kamu (balasan) yang lebih baik daripada (harta benda penebus diri) yang
telah diambil dari kamu dan Dia akan mengampunkan dosa kamu; kerana ALLAH (SwT)
Maha Pengampun, lagi maha Mengasihani.
THIS VERSE CONFIRMS that which has been said
in the commentary of verse 67. The
good in the hearts of Abbas and Aqil led them to embrace
Islam and the ransom they paid was given back to
them by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
on many occasions, much more than what they paid.
The leniency and tolerance shown to the
captives indicate that ALLAH (SWT) never wanted to put an end to their lives, BUT intended to give them
respite.
______________________________________________________________________________________________
(8:70) O
Prophet! Say to the captives in your hands: 'If Allah finds any goodness in
your hearts He will give you that which is better than what has been taken away
from you, and He will forgive you. Allah is Ever-Forgiving, Most Merciful.'
وَإِنْ يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ
مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ {8:71}
[Q8:71] Wa iny-yureedoo khiyaa nataka faqad khaanullaaha
min qablu fa amkana minhum; wallaahu 'aleemum Hakeem.
[Q8:71] And if they intend to act unfaithfully towards you, so indeed they acted unfaithfully towards ALLAH (SWT) before, but He gave (you) mastery over them; and ALLAH (SWT) is Knowing, Wise.
[Q8:71] And if they intend to act unfaithfully towards you, so indeed they acted unfaithfully towards ALLAH (SWT) before, but He gave (you) mastery over them; and ALLAH (SWT) is Knowing, Wise.
[Q8:71] Dan jika
mereka (orang-orang tawanan itu) bertujuan hendak melakukan khianat kepadamu,
maka sesungguhnya mereka telahpun melakukan khianat kepada ALLAH (SwT) (dengan
kekufuran mereka) sebelum itu, lalu ALLAH (SwT) menjadikan (engkau) mengalahkan
dan menundukkan mereka; kerana ALLAH (SwT) Maha Mengetahui, lagi Maha
Bijaksana.
EVEN IF THE PARDONED PRISONERS of war
carry out treacherous plans after their release ALLAH (SWT) PROMISES TO GIVE THE BELIEVERS POWER
OVER THEM, **BUT "KILLING
OF CAPTIVES" HAS NOT BEEN APPROVED.
______________________________________________________________________________________________
(8:71) But
if they seek to betray you, know that they had already betrayed Allah.
Therefore He made you prevail over them. Allah is All-Knowing, All-Wise.
إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا
بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا
وَنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَالَّذِينَ آمَنُوا
وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّىٰ
يُهَاجِرُوا ۚ وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ
إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ ۗ وَاللَّهُ بِمَا
تَعْمَلُونَ بَصِيرٌ {8:72}
[Q8:72] Innal lazeena aamanoo wa haajaroo wa jaahadoo bi
amwaalihim wa anfusihim fee sabeelil laahi wallazeena aawaw wa nasarooo
ulaaa'ika ba'duhum awliyaaa'u ba'd; wallazeena aamanoo wa lam yuhaajiroo maa
lakum minw walaayatihim min shai'in hatta yuhaajiroo; wa inistan sarookum fid
deeni fa'alaiku munnasru illaa 'alaa qawmim bainakum wa bainahum meesaaq;
wallaahu bimaa ta'maloona Baseer.
[Q8:72] Surely those who believed and fled (their homes) and struggled hard in ALLAH (SWT)'s way with their property and their souls, and those who gave shelter and helped-- these are guardians of each other; and (as for) those who believed and did not fly, not yours is their guardianship until they fly; and if they seek aid from you in the matter of religion, aid is incumbent on you except against a people between whom and you there is a treaty, and ALLAH (SWT) sees what you do.
[Q8:72] Surely those who believed and fled (their homes) and struggled hard in ALLAH (SWT)'s way with their property and their souls, and those who gave shelter and helped-- these are guardians of each other; and (as for) those who believed and did not fly, not yours is their guardianship until they fly; and if they seek aid from you in the matter of religion, aid is incumbent on you except against a people between whom and you there is a treaty, and ALLAH (SWT) sees what you do.
[Q8:72] Sesungguhnya
orang-orang yang beriman dan berhijrah serta berjihad dengan harta benda dan
jiwa mereka pada jalan ALLAH (SwT) dan orang-orang (Ansar) yang memberi tempat
kediaman dan pertolongan (kepada orang-orang Islam yang berhijrah itu), mereka
semuanya menjadi penyokong dan pembela antara satu dengan yang lain. Dan
orang-orang yang beriman yang belum berhijrah, maka kamu tidak bertanggungjawab
sedikitpun untuk membela mereka sehingga mereka berhijrah dan jika mereka
meminta pertolongan kepada kamu dalam perkara (menentang musuh untuk membela)
agama, maka wajiblah kamu menolongnya, kecuali terhadap kaum yang ada
perjanjian setia di antara kamu dengan mereka dan (ingatlah) ALLAH (SwT) Maha
Melihat akan apa yang kamu lakukan.
Hijrat is not escape or flight, BUT
to leave home, property and possessions and strive hard in the cause of ALLAH
(SWT) with a religious motive. See commentary of al Baqarah: 207.
ß After reaching Madina the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) united the muhajirs (the people who forsook
their homes and possessions and adopted voluntary exile from Makka) and ansars (the residents
of Madina who gave the mahajirs asylum and every kind of
assistance, moral and material) as
brothers, like blood-brothers, and they were so treated in matters of
inheritance during the period when they were cut off from their kith and kin
and birth place. After the battle of Badr when verse 75 of this surah was
revealed this arrangement became inoperative.
ANNOUNCEMENTS IN VERSE 75 OF THIS SURAH AND VERSE 33:6 OF
AL AHZAB DO NOT ABROGATE THIS VERSE
BUT CONTAIN A SUBSTITUTE ORDINANCE
CORRESPONDING TO THE CHANGED CIRCUMSTANCES. FOR DETAILS SEE FIQH.
______________________________________________________________________________________________
(8:72) Surely those who believed and migrated and strove hard in the way of
Allah with their possessions and their lives, and those that sheltered and
helped them - they alone are the true allies of one another. And those who
believed but did not migrate (to Dar-al-Islam), you are under no obligation of
alliance unless they migrate. *50 And
should they seek help from you in the matter of religion, it is incumbent on
you to provide help unless it be against a people with whom you have a
pact. *51 Allah is cognizant of all that you do.
*50. The above verse is an important provision in
Islamic constitutional law. For it prescribes that any agreement on
guardianship would be applicable exclusively to Muslims who are either the
original inhabitants of the territory which has become Dar al-Islam (the Domain
of Islam) or Muslims who have migrated to the Dar al-Islam. As to Muslims
living outside the jurisdiction of the Islamic state, the bond of religious
brotherhood would doubtlessly exist between them and Muslim residents of the
Islamic state. The two groups, however, would not have the relationship of
walayah (mutual alliance). Likewise, a walayah relationship would not exist
between Muslims who do not migrate to Dar al-Islam but come to it as Muslim
subjects of a non-Muslim state.
The Arabic word walayah denotes the relationship of kinship, support, succour, protection, friendship, and guardianship. In the context of the present verse the word signifies the relationship of mutual support between the Islamic state and its citizens, and between the citizens themselves. Thus, this verse lays down that in a political and constitutional sense, only those Muslims who live within the territorial boundaries of the Islamic state will enjoy the privileges of walayah (guardianship) of the Islamic state. As for Muslims who are settled in a non-Islamic state, they are excluded from its political and constitutional guardianship.
It is difficult to spell out in detail the implications of this rule. Just to give some idea of it. It should be pointed out that because they lack guardianship the Muslims of Dar al-Kufr (the Domain of Unbelief) cannot inherit the property of a deceased Muslim in the Islamic state. Nor may they act as guardians of Muslim citizens of an Islamic state. Nor is it lawful for a matrimonial contract to be made between Muslims, one of whom is living in an Islamic state and the other outside of it. Likewise, the Islamic state may not appoint to an office of authority those who have not surrendered their citizenship of the non-Islamic state. Above all, these provisions of Islamic law determine the foreign policy of the Islamic state. (Cf. Ibn Qudimah, al-Mughni, vol. 8, pp. 456-8 - Ed.) Since this clause restricts the role and control of the Islamic state over Muslims living within that state, the Islamic state is not obliged to look after the Muslims outside its domain. The following tradition embodies this point: 'I am acquit of every Muslim living among the polytheists.' (Abu Da'ud. 'Jihad', 'Bab al-Nahy'an, 'katl man i'tasama bi al-Sujud - Ed.) Islamic law, therefore, strikes at the root cause of the conflict which bedevils the relationship between different nations. For, whenever a state tries to champion the cause of the minority living outside its territory, it gives rise to intricate problems which cannot be resolved even by a succession of wars.
*51. The above verse makes it clear that the Muslims living outside the Islamic state have no political bond with the Islamic state. This verse, however, does emphasize that those Muslims are not free of the bond of religious brotherhood. If Muslims living in a non-Islamic state are persecuted and seek help from the Islamic state or its citizens, it is incumbent upon the latter to help the persecuted Muslims. While helping one's brethren-in-faith the Muslims are expected to act scrupulously. This help should be rendered without iritermitional oblioations and with due regard to the requirements of rnoral propriety.
If the Islamic state happens to be bound in a treaty relationship with a nation which inflicts wrong on Muslims, the oppressed Muslims will not be helped in a manner which is inconsistent with the moral obligations incumbent on the Islamic state as a result of that treaty.
The Qur'an uses the word mithaq for treaty. This expression is a derivative of an Arahic word which stands for trust and confidence. The expression, therefore, implies that the two parties trust each other, that there is no difference between-them irrespective of whether a no-war agreement has been formally, concluded or not.
The actual words of the verse "bainakum wa bainahum mithaq" ('[unless there be] a pact between you and them') make it plain that the treaty concluded by the Islamic state with a non-Muslim state does not merely bind the two governments. The moral obligations arising from that treaty are binding upon the Muslim nation as a whole including its individuals not to violate the obligations of the treaty into which an Islamic state has entered with some other state. However, it is only the Muslims of the Islamic state who are bound by the agreement signed by the Islamic state. Muslims living outside the Islamic state have no such obligations. This accounts for the fact that Abu Basir and Abu Jandal were not bound by the Hudaybiyah treaty concluded between the Prophet (peace he on him) and the Makkan unbelievers.
The Arabic word walayah denotes the relationship of kinship, support, succour, protection, friendship, and guardianship. In the context of the present verse the word signifies the relationship of mutual support between the Islamic state and its citizens, and between the citizens themselves. Thus, this verse lays down that in a political and constitutional sense, only those Muslims who live within the territorial boundaries of the Islamic state will enjoy the privileges of walayah (guardianship) of the Islamic state. As for Muslims who are settled in a non-Islamic state, they are excluded from its political and constitutional guardianship.
It is difficult to spell out in detail the implications of this rule. Just to give some idea of it. It should be pointed out that because they lack guardianship the Muslims of Dar al-Kufr (the Domain of Unbelief) cannot inherit the property of a deceased Muslim in the Islamic state. Nor may they act as guardians of Muslim citizens of an Islamic state. Nor is it lawful for a matrimonial contract to be made between Muslims, one of whom is living in an Islamic state and the other outside of it. Likewise, the Islamic state may not appoint to an office of authority those who have not surrendered their citizenship of the non-Islamic state. Above all, these provisions of Islamic law determine the foreign policy of the Islamic state. (Cf. Ibn Qudimah, al-Mughni, vol. 8, pp. 456-8 - Ed.) Since this clause restricts the role and control of the Islamic state over Muslims living within that state, the Islamic state is not obliged to look after the Muslims outside its domain. The following tradition embodies this point: 'I am acquit of every Muslim living among the polytheists.' (Abu Da'ud. 'Jihad', 'Bab al-Nahy'an, 'katl man i'tasama bi al-Sujud - Ed.) Islamic law, therefore, strikes at the root cause of the conflict which bedevils the relationship between different nations. For, whenever a state tries to champion the cause of the minority living outside its territory, it gives rise to intricate problems which cannot be resolved even by a succession of wars.
*51. The above verse makes it clear that the Muslims living outside the Islamic state have no political bond with the Islamic state. This verse, however, does emphasize that those Muslims are not free of the bond of religious brotherhood. If Muslims living in a non-Islamic state are persecuted and seek help from the Islamic state or its citizens, it is incumbent upon the latter to help the persecuted Muslims. While helping one's brethren-in-faith the Muslims are expected to act scrupulously. This help should be rendered without iritermitional oblioations and with due regard to the requirements of rnoral propriety.
If the Islamic state happens to be bound in a treaty relationship with a nation which inflicts wrong on Muslims, the oppressed Muslims will not be helped in a manner which is inconsistent with the moral obligations incumbent on the Islamic state as a result of that treaty.
The Qur'an uses the word mithaq for treaty. This expression is a derivative of an Arahic word which stands for trust and confidence. The expression, therefore, implies that the two parties trust each other, that there is no difference between-them irrespective of whether a no-war agreement has been formally, concluded or not.
The actual words of the verse "bainakum wa bainahum mithaq" ('[unless there be] a pact between you and them') make it plain that the treaty concluded by the Islamic state with a non-Muslim state does not merely bind the two governments. The moral obligations arising from that treaty are binding upon the Muslim nation as a whole including its individuals not to violate the obligations of the treaty into which an Islamic state has entered with some other state. However, it is only the Muslims of the Islamic state who are bound by the agreement signed by the Islamic state. Muslims living outside the Islamic state have no such obligations. This accounts for the fact that Abu Basir and Abu Jandal were not bound by the Hudaybiyah treaty concluded between the Prophet (peace he on him) and the Makkan unbelievers.
وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ
ۚ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ {8:73}
[Q8:73] Wallazeena kafaroo ba'duhum awliyaaa'u ba'd; illaa
taf'aloohu takun fitnatun fil ardi wa fasaadun kabeer.
[Q8:73] And (as for) those who disbelieve, some of them are the guardians of others; if you will not do it, there will be in the land persecution and great mischief.
[Q8:73] And (as for) those who disbelieve, some of them are the guardians of others; if you will not do it, there will be in the land persecution and great mischief.
[Q8:73] Dan orang-orang yang kafir,
setengahnya menjadi penyokong dan pembela bagi setengahnya yang lain. Jika kamu
(wahai umat Islam) tidak menjalankan (dasar bantu-membantu sesama sendiri yang
diperintahkan oleh ALLAH (SwT)) itu, nescaya akan berlakulah fitnah (kekacauan)
di muka bumi dan kerosakan yang besar.
The
brotherhood formed between the mahajirs and ansars for
the purpose mentioned in the preceding verse, was also used to encounter the brotherhood of the infidels,
who supported each other like brothers, therefore
those Muslims who stayed in Makka needed help from themahajirs and ansars to
face the persecution of the infidels, which was to be
extended to them if they had not entered into any agreement with the infidels, BECAUSE if the believers had not taken
into consideration the sorry plight of those believers who did not migrate,
there would have been trouble and sedition.
The Brotherhood among the
believers is given in two (2) stages;
1. The Brotherhood-----between Mahajirs and Ansars.
2. Between the believers ‘Mahajirs’ and those who had embraced the faith BUT not migrated and joined the
faithful later.
There is no brotherhood between these two groups BUT if the believers who stayed back needed any help the believer
emigrants and the helpers shall render the help BUT this also should be against
infidels with whom the believers had not entered into a covenant.
The relationship between the groups of the infidels which has to considered by the Muslim is that they should consider all
the disbelievers as the supporters and the helpers of each other and HENCE untrustworthy.
IF the Muslims had neglected these
considerations the result would have been trouble and mischief.
______________________________________________________________________________________________
(8:73) And those who disbelieve. they are allies of one another; and unless you
act likewise. there will be oppression in the world and great corruption. *52
*52. If the words 'unless
you also help one another' in the verse are regarded as a continuation of the preceding verse,
they would mean that if Muslims do not support each other in the way,
unbelielers do, this would give rise to much mischief and disorder in the
world. However, if these words are considered to be connected with the
directives embodied in verse 72 onwards, their purpose would be to emphasize
that the world would become full of mischief and disorder if the Muslims of Dar
al-Islam (a) failed to help one another; (b) failed to provide political support and
protection to the Muslims who have settled down in non-Islamic states and have
not migrated to Dar al-lslam; (c) failed to help the Muslims living under
oppression in territories outside Dar al-Islam when they ask for it, and (d) failed to sever their friendly ties with the
unbelievers.
وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي
سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ
حَقًّا ۚ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ {8:74}
[Q8:74] Wallazeena aamanoo wa haajaroo wa jaahadoo fee
sabeelil laahi wallazeena aawaw wa nasarooo ulaaa'ika humul mu'minoona haqqaa;
lahum maghfiratunw wa rizqun kareem.
[Q8:74] And (as for) those who believed and fled and struggled hard in ALLAH (SWT)'s way, and those who gave shelter and helped, these are the believers truly; they shall have forgiveness and honorable provision.
[Q8:74] And (as for) those who believed and fled and struggled hard in ALLAH (SWT)'s way, and those who gave shelter and helped, these are the believers truly; they shall have forgiveness and honorable provision.
[Q8:74] Dan
orang-orang yang beriman dan berhijrah serta berjihad pada jalan ALLAH (SwT)
(untuk membela Islam) dan orang-orang (Ansar) yang memberi tempat kediaman dan
pertolongan (kepada orang-orang Islam yang berhijrah itu), merekalah
orang-orang yang beriman dengan sebenar-benarnya. Mereka beroleh keampunan dan
limpah kurnia yang mulia.
THOSE WHO BELIEVED AND MIGRATED in the sense mentioned in the commentary of verse 72
and [1] Strived hard in the cause
of ALLAH (SWT) and [2] those who gave them
shelter and assistance ‘are the believers of better
quality’ THAN THOSE who came into the fold of Islam afterwards, after the hijrat -BECAUSE HIJRAT WAS A VOLUNTARY REJECTION OF THE SOCIAL ORDER OF THE
INFIDELS AND A
WILLING ACCEPTANCE OF THE LAWS AND PURPOSE OF A SOCIETY BASED UPON THE LAWS OF
THE TRUE FAITH, THEREFORE the application of these verses remains valid
forever.
v In al
Nusus, al Saduq quotes Imam Husayn bin Ali who said that when ALLAH
(SWT) sent down the verse -the blood
relations are nearer one to another in the book of ALLAH (SWT) -the
Imam requested the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) to explain it.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
said: "When
I die, your father, Ali, who is nearest to me, has a better title than anybody
else for succeeding me. When your father passes away then your brother Hasan
has a better title than others, and when Hasan passes away you have a better
title for succeeding him."
There were men among the companions of
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) who deserted him in the midst of many battles,
and did not carry out his orders, after his death, given by him concerning his
Ahlul Bayt although the Qur’an (verse 24 of this surah) says
that the call of the prophet is the call of ALLAH (SWT), so obey ALLAH (SWT)
and His messenger (verse 46 of this surah).
Leave alone following the
teachings of the Ahlul Bayt and the Qur’an (hadith
al thaqalayn) they not only deprived them of their divinely bestowed
rights BUT ALSO persecuted and killed them.
______________________________________________________________________________________________
(8:74) Those
who believe and have migrated and strove in the way of Allah, and those who
gave them refuge and help - it is they who are the true believers. Theirs shall
be forgiveness and honourable sustenance.
وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا
وَجَاهَدُوا مَعَكُمْ فَأُولَٰئِكَ مِنْكُمْ ۚ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ
أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ ۗ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ
عَلِيمٌ {8:75}
[Q8:75]
Wallazeena aamanoo mim ba'du wa haajaroo wa jaahadoo ma’akum faulaaa'ika
minkum; wa ulul arhaami baduhum awlaa biba'din fee Kitaabil laah; innal laaha
bikulli shai'in 'Aleem.
[Q8:75] And (as for) those who believed afterwards and fled and struggled hard along with you, they are of you; and the possessors of relationships are nearer to each other in the ordinance of ALLAH (SWT); surely ALLAH (SWT) knows all things.
[Q8:75] And (as for) those who believed afterwards and fled and struggled hard along with you, they are of you; and the possessors of relationships are nearer to each other in the ordinance of ALLAH (SWT); surely ALLAH (SWT) knows all things.
[Q8:75] Dan
orang-orang yang beriman sesudah itu, kemudian mereka berhijrah dan berjihad
bersama-sama kamu, maka adalah mereka dari golongan kamu. Dalam pada itu, orang-orang
yang mempunyai pertalian kerabat, setengahnya lebih berhak atas setengahnya
yang (lain) menurut (hukum) Kitab ALLAH (SwT); sesungguhnya ALLAH (SwT) Maha
Mengetahui akan tiap-tiap sesuatu.
(see commentary for verse 74)
______________________________________________________________________________________________
(8:75) And those who believed afterwards and migrated and strove along with
you: they belong to you. But those related by blood are nearer to one another
according to the Book of Allah. *53 Allah
has knowledge of everything.
*53. The purpose of the verse is to make it clear
that the basis of inheritance is blood relationship and marriage rather than
the mere bond of Islamic brotherhood. What occasioned this statement was the
misunderstanding which had arisen after migration to Madina, when the Prophet
(peace be on him) established fraternal relations between the Ansar and the
Muhajirun and made pairs of them declaring that they were 'brothers' of each
other. (See Ibn Hisham, vol. 1, pp. 504-6 - Ed.)
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