SURAH (8) AL-ANFAL (AYA 1 to 20)
Sura (8) AL-ANFAL (The
Accessions) Aya 1 to 75 verses in 10
Sections
Revealed at Madina
SECTION 1
The Battle of Badr
To
obey only ALLAH and His Apostle---Qualities of the faithful---Promise of the
Divine help in the Battle of Badr.
يَسْأَلُونَكَ عَنِ الْأَنْفَالِ ۖ قُلِ الْأَنْفَالُ
لِلَّهِ وَالرَّسُولِ ۖ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ ۖ
وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ {8:1}
[Q8:1] Yas'aloonaka 'anil anfaali qulil anfaalu lillaahi
war Rasooli fattaqul laaha wa ahlihoo zaata bainikum wa atee'ul laaha wa Rasoolahooo
in kuntum mu'mineen.
[Q8:1] They ask you about the windfalls. Say: The windfalls are for ALLAH (SWT) and the Messenger. So be careful of (your duty to) ALLAH (SWT) and set aright matters of your difference, and obey ALLAH (SWT) and His Messenger if you are believers.
[Q8:1] They ask you about the windfalls. Say: The windfalls are for ALLAH (SWT) and the Messenger. So be careful of (your duty to) ALLAH (SWT) and set aright matters of your difference, and obey ALLAH (SWT) and His Messenger if you are believers.
[Q8:1] Mereka
bertanya kepadamu (wahai Muhammad) tentang harta rampasan perang. Katakanlah:
Harta rampasan perang itu (terserah) bagi ALLAH (SwT) dan bagi RasulNya (untuk
menentukan pembahagiannya). Oleh itu, bertakwalah kamu kepada ALLAH (SwT) dan
perbaikilah keadaan perhubungan di antara kamu, serta taatlah kepada ALLAH
(SwT) dan RasulNya, jika betul kamu orang-orang yang beriman.
The root of anfal is nafl which means addition or accession -of the property, movable or immovable, for
which there is no owner or claimant, particularly the spoils of war, at the end
of a battle.
Anfal:
(1)
Enemy's property, movable or immovable,
abandoned by the enemy soldiers.
(2)
The movable or immovable property of
those who have migrated to another place, leaving behind no owner-known
as fayi (Hashr 59:6 and 7).
(3)
The inheritance of a person who has left
no inheritor.
(4)
The land which is owned by no one.
THIS VERSE WAS REVEALED when those, who
participated in the battle of Badr, claimed the enemy's property,
which they appropriated, as their own.
°
It says that anfal belongs to ALLAH
(SWT) and the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad), who is authorised to distribute or dispose it as he likes.
°
It is because ALLAH (SWT) is the absolute
sovereign. He owns everything.
°
He has delegated His authority to the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad).
In this way the discord, cropped up among the people, has been solved. IT IS A PERMANENT PRINCIPLE AND A GUIDELINE FOR ALL
TIMES TO COME.
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(8:1) They ask you concerning the spoils of war? Tell them: 'The spoils of war
belong to Allah and the Messenger. So fear Allah, and set things right between
you, and obey Allah and His Messenger if you are true believers. *1
*1. The critique of the battle opens with this
unusual note. Some disagreements had arisen among the Muslims with regard to
sharing the spoils of war. As it was their first experience of fighting under
the banner of Islam, the Muslim soldiers had scarcely any notion of the
regulations they were required to follow on the battlefield and for settling
problems arising from warfare. Doubtlessly some preliminary instructions had
been laid down for them in Surah al-Baqarah 2 and Surah Muhammad 47, (See 2:
190 ff. and 47: 4 ff. - Ed.) However the full set of regulations that could
contribute to civilizing the conduct of warfare had yet to be laid down. Hence,
when it came to war as with several other societal matters, the Muslims were
still under the influence of pre-Islamic ideas and concepts. Going by the
age-old Arab customs, those who had seized the spoils of war considered
themselves their sole and legitimate owners. On the other hand, the Muslims who
had concentrated on driving away the enemy rather than on collecting the
spoils, claimed that they deserved an equal share of the spoils. They contended
that had they slackened in their duty of pursuing the enemy, the latter might
have struck back, turning the Muslim victory into a defeat. Similarly, another
group of Muslims who had escorted the Prophet (peace he on him) on the
battlefield, also laid claim to an equal share, For, they believed, it was they
who had rendered an invaluable service insofar as neglect of duty on their part
might have resulted in endangering the precious life of the Prophet (peace be
on him), in which case the possibility of victory and its attendant spoils and
their distribution would all have been totally out of the question.
Nonetheless, the group of Muslims who already possessed the spoils saw no merit
in these claims. Arguments and counter-arguments gave rise to bitterness and
bad blood. (For disagreements among Muslims on the question of distribution of
spoils of war see Ibn Hisham, vol. 1. pp. 641-2; al-Waqadi, vol. 1, p. 78. See
also the comments on the verse in Qurtubi and Ibn Kathir - Ed.)
It was at this juncture that God revealed the present surah. The opening verse takes up this issue. 'They ask you concerning anfal' is the query with which the surah opens. The very use of the word anfal instead of ghana'im in the query implies the answer. For the word anfal, which is the plural of nafl, stands for that which is extra, that which is over and above what is obligatory. If this extra is from the servant, it denotes that additional service which he voluntarily renders over and above what is obligatory. On the other hand, when this extra is from the master, it denotes the additional reward which the master awards his servant over and above what he is entitled to. What is being conveyed here by using the word anfal is, in fact, that all wrangling about spoils is out of place since it concerns not their rights, but the additional rewards they might receive from God. Any and all heated discussion in which they engaged was irrelevant since it was entirely for God to decide whether He should grant any extra reward or not; and if He should grant it, then how much, and to whom. In short, it was not for men to say who should and who should not receive any party of the spoils.
This was a major conceptual reform. The war that a Muslim wages is not in order to accumulate worldly benefits. He resorts to it for the moral and social reform of the world and does so when the opposing forces make it impossible to bring about reform by means of persuasion and preaching. Being reformers, the Muslims should focus their attentions on their goal - the reform of the world - rather than on the material benefits which accrue to them incidental by way of God's additional reward in lieu of their strivings. If the attention of Muslims is not diverted from material benefits to their true mission, it is likely that material benefits would become an end in themselves.
Moreover, the concept introduced by the Qur'an (see the verse above) also brought about a major administrative reform pertaining to war and the spoils of war. Before the advent of Islam, a soldier used to appropriate all that he could lay his hands on, claiming to be its rightful owner, or else spoils were seized either by; the king or the commander of the army. In the former case, mutual conflicts ensued among soldiers of the victorious army, with the frequent result that their victory turned into defeat. On the other hand, if the spoils were seized by the commander of the army or the ruler, soldiers often concealed and stole the spoils. By declaring that the spoils belong to God and His Messenger, the Qur'an made it obligatory on all soldiers to commit all the spoils of war to the custody of the commander, concealing not even something as trivial as a sewing needle. Subsequently the Qur'an laid down an elaborate set of laws to distribute the spoils of war. According to it, one-fifth of the spoils is to be deposited in the public treasury for public welfare and to provide support for the poor, while four-fifths is to be distributed among the soldiers. (al-Anfal 8: 41 - Ed.) It thus put an end to the evils inherent in the old system.
A subtle point implicit in the above verse should not he overlooked. In the opening verse of the Surah nothing has been said beyond affirming the principle that the spoils belong to God and His Messenger. The problem as to how the spoils should be distributed was not touched upon. The Qur'an does however subsequently treat the question of distribution (see verse 41 below). It is significant that in this second instance the word used is a verbal derivative of ghanimah (spoils, booty) (see verse 41 below) whereas in the opening verse the word used is anfal.
It was at this juncture that God revealed the present surah. The opening verse takes up this issue. 'They ask you concerning anfal' is the query with which the surah opens. The very use of the word anfal instead of ghana'im in the query implies the answer. For the word anfal, which is the plural of nafl, stands for that which is extra, that which is over and above what is obligatory. If this extra is from the servant, it denotes that additional service which he voluntarily renders over and above what is obligatory. On the other hand, when this extra is from the master, it denotes the additional reward which the master awards his servant over and above what he is entitled to. What is being conveyed here by using the word anfal is, in fact, that all wrangling about spoils is out of place since it concerns not their rights, but the additional rewards they might receive from God. Any and all heated discussion in which they engaged was irrelevant since it was entirely for God to decide whether He should grant any extra reward or not; and if He should grant it, then how much, and to whom. In short, it was not for men to say who should and who should not receive any party of the spoils.
This was a major conceptual reform. The war that a Muslim wages is not in order to accumulate worldly benefits. He resorts to it for the moral and social reform of the world and does so when the opposing forces make it impossible to bring about reform by means of persuasion and preaching. Being reformers, the Muslims should focus their attentions on their goal - the reform of the world - rather than on the material benefits which accrue to them incidental by way of God's additional reward in lieu of their strivings. If the attention of Muslims is not diverted from material benefits to their true mission, it is likely that material benefits would become an end in themselves.
Moreover, the concept introduced by the Qur'an (see the verse above) also brought about a major administrative reform pertaining to war and the spoils of war. Before the advent of Islam, a soldier used to appropriate all that he could lay his hands on, claiming to be its rightful owner, or else spoils were seized either by; the king or the commander of the army. In the former case, mutual conflicts ensued among soldiers of the victorious army, with the frequent result that their victory turned into defeat. On the other hand, if the spoils were seized by the commander of the army or the ruler, soldiers often concealed and stole the spoils. By declaring that the spoils belong to God and His Messenger, the Qur'an made it obligatory on all soldiers to commit all the spoils of war to the custody of the commander, concealing not even something as trivial as a sewing needle. Subsequently the Qur'an laid down an elaborate set of laws to distribute the spoils of war. According to it, one-fifth of the spoils is to be deposited in the public treasury for public welfare and to provide support for the poor, while four-fifths is to be distributed among the soldiers. (al-Anfal 8: 41 - Ed.) It thus put an end to the evils inherent in the old system.
A subtle point implicit in the above verse should not he overlooked. In the opening verse of the Surah nothing has been said beyond affirming the principle that the spoils belong to God and His Messenger. The problem as to how the spoils should be distributed was not touched upon. The Qur'an does however subsequently treat the question of distribution (see verse 41 below). It is significant that in this second instance the word used is a verbal derivative of ghanimah (spoils, booty) (see verse 41 below) whereas in the opening verse the word used is anfal.
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ
اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ
إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ {8:2}
[Q8:2] Innamal mu'minoonal lazeena izaa zukiral laahu
wajilat quloobuhum wa izaa tuliyat 'alaihim Aayaatuhoo zaadat hum eemaananw wa
'alaa Rabbihim yatawakkaloon;
[Q8:2] Those only are believers whose hearts become full of fear when ALLAH (SWT) is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust.
[Q8:2] Those only are believers whose hearts become full of fear when ALLAH (SWT) is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust.
[Q8:2] Sesungguhnya
orang-orang yang beriman itu (yang sempurna imannya) ialah mereka yang apabila
disebut nama ALLAH (SwT) (dan sifat-sifatNya) gementarlah hati mereka; dan
apabila dibacakan kepada mereka ayat-ayatNya, menjadikan mereka bertambah iman
dan kepada Tuhan mereka jualah mereka berserah.
THE QUALITIES MENTIONED IN
THESE VERSES are found, in their completeness and perfection, IN THE HOLY PROPHET (ALLAHUMA SALI ALA
MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS AHLUL BAYT.
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(8:2) The true believers are those who, when Allah's name is mentioned, their
hearts quake, and when His verses are recited to them their faith grows, *2 and who put their trust in their Lord;
*2. A man's faith grows as he is able to confirm
and submit to the command of God which he comes across. This is especially so where
he submits to commands which go against his own personal predilections. A man's
faith attains great heights if instead of trying to twist and distort the
commands of God and the Prophet (peace he on him), he develops the habit of
accepting and submitting to all the commands of God and the Prophet (peace be
on him); if he strives to shape his conduct to the teachings which go against
his personal opinions and conceptions, which are contrary to his habits,
interests and convenience, which are not in consonance with his loyalties and
friendships. For if he hesitates to respond positively to God's command, his
faith is diminished. One thus learns that faith is not a static, immobile
object. Nor is every, act of belief, or unbelief, of the same quality. An act
of belief may be better or worse than another act of belief. Likewise, an act
of unbelief may differ in quality from another act of unbelief. For both belief
and unbelief, are capable of growth and decline.
All this concerns the essence of belief and unbelief. However, when belief and unbelief are mentioned as a basis for membership of the Muslim community or in connection with legal rights and responsibilities as necessary corollaries of that membership, a clear line of demarcation has to be drawn between those who believe and those who do not. In this respect the determination of who is a believer and who is not will depend on the basic minimum of belief regardless of quality of belief. In an Islamic society all those who believe will be entitled to the same legal rights and will be required to fulfil the same duties regardless of the differences in the quality of their faith. Likewise, all unbelievers - regardless of the differences in the quality of their unbelief - will be placed in the category of unbelievers disregarding the question whether their unbelief is of an ordinary quality or an extremely serious one.
All this concerns the essence of belief and unbelief. However, when belief and unbelief are mentioned as a basis for membership of the Muslim community or in connection with legal rights and responsibilities as necessary corollaries of that membership, a clear line of demarcation has to be drawn between those who believe and those who do not. In this respect the determination of who is a believer and who is not will depend on the basic minimum of belief regardless of quality of belief. In an Islamic society all those who believe will be entitled to the same legal rights and will be required to fulfil the same duties regardless of the differences in the quality of their faith. Likewise, all unbelievers - regardless of the differences in the quality of their unbelief - will be placed in the category of unbelievers disregarding the question whether their unbelief is of an ordinary quality or an extremely serious one.
الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا
رَزَقْنَاهُمْ يُنْفِقُونَ {8:3}
[Q8:3] Allazeena yuqeemoonas Salaata wa mimmaa razaqnaahum
yunfiqoon;
[Q8:3] Those who keep up prayer and spend (benevolently) out of what We have given them.
[Q8:3] Those who keep up prayer and spend (benevolently) out of what We have given them.
[Q8:3] Iaitu
orang-orang yang mendirikan sembahyang dan yang mendermakan sebahagian dari apa
yang Kami kurniakan kepada mereka.
(see commentary for verse 2)
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(8:3) who
establish Prayer and spend out of what We have provided them.
أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَهُمْ
دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ {8:4}
[Q8:4] Ulaaa'ika humul mu'minoona haqqaa; lahum darajaatun
'inda Rabbihim wa magh firatunw wa rizqun kareem;
[Q8:4] These are the believers in truth; they shall have from their Lord exalted grades and forgiveness and an honorable sustenance.
[Q8:4] These are the believers in truth; they shall have from their Lord exalted grades and forgiveness and an honorable sustenance.
[Q8:4] Merekalah
orang-orang yang beriman dengan sebenar-benarnya. Mereka akan mendapat
pangkat-pangkat yang tinggi di sisi Tuhan mereka dan keampunan serta limpah
kurnia yang mulia (di Syurga).
(see commentary for verse 2)
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(8:4) Such people are indeed true believers. They have high ranks with their
Lord, and forgiveness for their sins *3 and an honourable sustenance.
*3. Even the best and the most devoted believers
are liable to commit lapses. As long as man is man, it is impossible for his
record to be filled exclusively with righteousness of the highest order and to
be free from all lapses, shortcomings and weaknesses. Out of His infinite
mercy, however, God overlooks man's shortcomings as long as he fulfils the
basic duties incumbent upon him as God's servant, and favours him with a reward
far greater than that warranted by his good works. Had it been a rule that man
would be judged strictly on the basis of his deeds, that he would be punished
for every evil deed and rewarded for every good deed, no man, howsoever
righteous, would have escaped punishment.
كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ
وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَ {8:5}
[Q8:5] Kaamaaa akhrajaka Rabbuka mim baitika bilhaqq; wa
inna fareeqam minal mu'mineena lakaarihoon,
[Q8:5] Even as your Lord caused you to go forth from your house with the truth, though a party of the believers were surely averse;
[Q8:5] Even as your Lord caused you to go forth from your house with the truth, though a party of the believers were surely averse;
[Q8:5] Sebagaimana
(harta rampasan perang ditentukan pembahagiannya dengan kebenaran, maka)
Tuhanmu (wahai Muhammad) mengeluarkanmu dari rumahmu (untuk pergi berperang)
dengan kebenaran juga, sedang sebahagian dari orang-orang yang beriman itu
(sebenarnya) tidak suka (turut berjuang).
See
commentary of Ali
Imran 3:10 to 13; 123 to 127 for the battle of Badr which has
been referred to in these verses.
1.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
learnt that a caravan of the Quraysh
laden with merchandise, under Abu Sufyan,
was coming from Syria. Abu Sufyan
sent a message to Abu Jahl that the
Muslims were planning to attack his caravan in order to seize the merchandise
he was bringing from Syria.
2.
The Holy
Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad), as guided by ALLAH (SWT), decided to leave the caravan and march out
boldly against the well-armed and well equipped Quraysh army coming from Makka under the command of Abu Jahl in order to destroy the Muslims
in Madina, EVEN THOUGH some of the very close
companions opposed this policy. There was a
party which was not wholeheartedly submissive to the divine order, but Sad
bin Ma-adh and Miqdad said: "We
will do as the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) commands."
3.
The Quraysh army, full of zeal
and fury, advanced to annihilate from the face of the earth the meagre band of
313 ill-fed and poorly equipped Muslims.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) met the advancing army of Quraysh at Badr situated
at a three day's journey from Madina.
4.
Those who were
averse to fighting were not convinced that it was a wise or prudent decision, THEREFORE,
they felt as if they were being driven to death while death was staring them in
the face. They were frightened and perturbed. It was the first trial Muslims were put
to in order to prove their faith in the truth. It was also a clear proof that
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was the true
messenger of ALLAH (SWT), BECAUSE UNLESS it was so he would have not risked
total annihilation of the handful of Muslims, certain to take place if ALLAH
(SWT) had not assured him that they
would win the battle. By ALLAH
(SWT)'s help they won a splendid victory and the standard of truth was
established, never to be lowered again.
5.
Hamza, Ubaydah and Ali were sent by the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) to fight against Utbah, Shaybah and Walid in single combat. Ali
and Hamza killed all the three
combatants BUT Ubaydah was seriously
wounded and succumbed to his injuries. He is the first martyr. Then the
general combat began. Ali and Hamza destroyed the army of Quraysh beyond recovery. They ran away
to Makka. See commentary of Ali Imran 123 to 127.
WHILE ALI AND HAMZA WERE IN THE
BATTLEFIELD, A LARGE NUMBER OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)'S COMPANIONS, ACCLAIMED
AS THE HEROES OF ISLAM, AFTER HIS DEPARTURE FROM THIS WORLD, WATCHED THE FIGHTING FROM A SAFE DISTANCE AS UNCONCERNED
SPECTATORS.
IN ADDITION to
[6] the decision the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
took (not to attack the caravan and take possession of
the rich booty BUT to fight against the Quraysh
army), the other facts which clearly show that it was the pagans of Makka who
took the initiative to attack the Muslims are: -
[7] the
13 days distance between Makka and Madina - the
Muslim travelled 3 days to meet the pagans of Makka at Badr, who had already
left Makka 10 days before with full readiness to destroy the Muslims; and the material as well as the mental
condition of the Muslims who were so unprepared for such an encounter that they
saw nothing but death waiting for them.
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(8:5) (Now
with regard to the spoils the same situation exists as when) your Lord brought
you forth from your home in a righteous cause while a party among the believers
were much averse to it.
يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَمَا تَبَيَّنَ
كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنْظُرُونَ {8:6}
[Q8:6] Yujaadiloonaka fil haqqi ba'da maa tabaiyana
kaannamaa yasaaqoona ilal mawti wa hum uanzuroon.
[Q8:6] They disputed with you about the truth after it had become clear, (and they went forth) as if they were being driven to death while they saw (it).
[Q8:6] They disputed with you about the truth after it had become clear, (and they went forth) as if they were being driven to death while they saw (it).
[Q8:6] Mereka
membantahmu tentang kebenaran (berjihad) setelah nyata (kepada mereka
kemenangan yang engkau janjikan), seolah-olah mereka dihalau kepada kematian,
sedang mereka melihat (sebab-sebabnya).
(see commentary for verse 5)
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(8:6) They disputed with you about the truth after that had become evident, as
if they were being driven to death with their eyes wide open. *4
*4. When the people in question were required to
fight, they were disinclined to do so for they felt that they were being driven
to death and destruction. Their condition is somewhat similar for they are now
required not to contend about spoils of war and wait for God's command as to
how the spoils of war should be distributed.
This verse could also mean that if Muslims obeyed God and followed the Prophet (peace be on him) rather than their own desires, they would witness as good a result as they witnessed on the occasion of the Battle of Badr. On this occasion too many were reluctant to take on the Quraysh and considered it nothing short of suicide (see verse 6). But when they obeyed the command of God and His Prophet (peace be on him), it proved to be a source of life and survival.
Incidentally, this statement in the Qur'an implicitly negates reports usually mentioned in the works of Sirah and Maghazi and which suggest that the Prophet (peace be on him) and his Companions had initially set out from Madina in order to raid the trading caravan of the Quraysh, and that it was only when they came to know that the Quraysh army was advancing to provide protection to the trading caravan that the Muslims were faced with the option of either attacking the caravan or the Quraysh army. The Qur'anic version is quite contrary. Accordingly, from the moment when the Prophet (peace be on him) set out from his house, he was intent upon a decisive battlewith the Quraysh. In addition, the decision as to whether the Muslims should confront the trading caravan or the army was taken at the very beginning rather than later on. It is also evident that even though it was quite clear that it was essential to confront the Quraysh army, a group of Muslims tried to avoid it and kept pleading for their viewpoint. Even when a firm decision had been taken that the Muslims would attack the Quraysh army rather than the caravan, this group set out for the encounter with the view that they were being driven to death and destruction. (See verses 5-8. Cf. al-Waqidi. vol. 1, pp. 19-21; Ibn Sa'd, vol. 2. pp. 11-14 - Ed.)
This verse could also mean that if Muslims obeyed God and followed the Prophet (peace be on him) rather than their own desires, they would witness as good a result as they witnessed on the occasion of the Battle of Badr. On this occasion too many were reluctant to take on the Quraysh and considered it nothing short of suicide (see verse 6). But when they obeyed the command of God and His Prophet (peace be on him), it proved to be a source of life and survival.
Incidentally, this statement in the Qur'an implicitly negates reports usually mentioned in the works of Sirah and Maghazi and which suggest that the Prophet (peace be on him) and his Companions had initially set out from Madina in order to raid the trading caravan of the Quraysh, and that it was only when they came to know that the Quraysh army was advancing to provide protection to the trading caravan that the Muslims were faced with the option of either attacking the caravan or the Quraysh army. The Qur'anic version is quite contrary. Accordingly, from the moment when the Prophet (peace be on him) set out from his house, he was intent upon a decisive battlewith the Quraysh. In addition, the decision as to whether the Muslims should confront the trading caravan or the army was taken at the very beginning rather than later on. It is also evident that even though it was quite clear that it was essential to confront the Quraysh army, a group of Muslims tried to avoid it and kept pleading for their viewpoint. Even when a firm decision had been taken that the Muslims would attack the Quraysh army rather than the caravan, this group set out for the encounter with the view that they were being driven to death and destruction. (See verses 5-8. Cf. al-Waqidi. vol. 1, pp. 19-21; Ibn Sa'd, vol. 2. pp. 11-14 - Ed.)
وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ
أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ
وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ
الْكَافِرِينَ {8:7}
[Q8:7] Wa iz ya'idukumul laahu ihdat taaa'ifataini annahaa
lakum wa tawaddoona anna ghaira zaatish shawkati takoonu lakum wa yureedul
laahu ai yuhiqqal haqqa bikalimaatihee wa taqta'a daabiral kaafireen.
[Q8:7] And when ALLAH (SWT) promised you one of the two parties that it shall be yours and you loved that the one not armed should be yours and ALLAH (SWT) desired to manifest the truth of what was true by His words and to cut off the root of the unbelievers.
[Q8:7] And when ALLAH (SWT) promised you one of the two parties that it shall be yours and you loved that the one not armed should be yours and ALLAH (SWT) desired to manifest the truth of what was true by His words and to cut off the root of the unbelievers.
[Q8:7] Dan
(ingatlah) ketika ALLAH (SwT) menjanjikan kepada kamu salah satu dari dua
angkatan, menjadi untuk kamu (menghadapinya), sedang kamu suka kiranya
(angkatan perniagaan) bukan angkatan (perang) yang mempunyai kekuatan itu yang
dijadikan untuk kamu (menghadapinya). Padahal ALLAH (SwT) menghendaki untuk
menetapkan yang benar (agama Islam) dengan Kalimah-kalimahNya dan untuk
membinasakan kaum yang kafir seluruhnya;
THESE VERSES REFER TO THE TWO ALTERNATIVES mentioned in the
commentary of verse 5 and 6 –[1] the merchandise of the caravan OR [2] to face the Makkan army in self-defence.
Some of the companions desired to
capture the caravan with merchandise guarded by only 40 unarmed men, INSTEAD OF
confronting the strong army of 1000 fully equipped warriors, BUT THE LORD WILLED OTHERWISE.
HE DESIRED TO PUT TO TEST THEIR FAITH AND CUT OFF THE ROOTS OF THE INFIDELS.
______________________________________________________________________________________________
(8:7) And recall when Allah promised you that one of the two hosts would fall
to you, *5 and you wished that the one without arms should
fall into your hands. *6 But Allah sought to prove by His words the
truth to be true and to annihilate the unbelievers to the last remnant
*5. God's promise was that the Muslims would be
able to overcome whichever of the two parties they wished to attack - the trading
caravan or the Quraysh army.
*6. This refers to the trading caravan which had some 30 to 40 armed guards for protection.
*6. This refers to the trading caravan which had some 30 to 40 armed guards for protection.
لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ
كَرِهَ الْمُجْرِمُونَ {8:8}
[Q8:8] Liyuhiqqal haqqa wa tubtilal baatila wa law karihal
mujrimoon.
[Q8:8] That He may manifest the truth of what was true and show the falsehood of what was false, though the guilty disliked.
[Q8:8] That He may manifest the truth of what was true and show the falsehood of what was false, though the guilty disliked.
[Q8:8] Supaya ALLAH
(SwT) menegakkan yang benar itu dan menghapuskan yang salah (kufur dan syirik),
sekalipun golongan (kafir musyrik) yang berdosa itu tidak menyukainya.
(see commentary for verse 7)
______________________________________________________________________________________________
(8:8) that He might prove the truth to be true and the false to be false,
however averse the evil-doers might be to it. *7
*7. This gives some idea of the prevalent situation
at the time. As we have said earlier (see above, p. 128), the march of the
Quraysh towards Madina meant that only one of the two would survive in Arabia -
either Islam or the entrenched system of Jahiliyah (Ignorance). Had the Muslims
not taken up the challenge, the very survival of Islam would have been
imperilled. But since the Muslims took the initiative and dealt a severe blow
to the military strength of the Quraysh it became possible for Islam to
consolidate itself and subsequently the forces of Ignorance suffered a
succession of humiliating reverses.
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ
أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ {8:9}
[Q8:9] Iz tastagheesoona Rabbakum fastajaaba lakum annee
mumiddukum bi alfim minal malaaa'ikati murdifeen.
[Q8:9] When you sought aid from your Lord, so He answered you: I will assist you with a thousand of the angels following one another.
[Q8:9] When you sought aid from your Lord, so He answered you: I will assist you with a thousand of the angels following one another.
[Q8:9] (Ingatlah)
ketika kamu memohon pertolongan kepada tuhan kamu, lalu Dia perkenankan
permohonan kamu (dengan firmanNya): Sesungguhnya Aku akan membantu kamu dengan
seribu (bala tentera) dari malaikat yang datang berturut-turut.
Refer
to the commentary of Ali Imran 3:123 to 127
FOR THE FULFILMENT OF ALLAH (SWT)'S
PROMISE OF VICTORY AND THE HELP WITH A [1,000] THOUSAND ANGELS. Whatever the means all help comes ultimately from ALLAH (SWT).
It
may take special forms to give heart and confidence to the believers.
______________________________________________________________________________________________
(8:9) And
recall when you implored your Lord for help and He responded to you: 'I will indeed
reinforce you with a thousand angels, coming host after host.'
وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ
وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ ۚ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ ۚ
إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ {8:10}
[Q8:10] Wa maa ja'alahul laahu illaa bushraa wa
litatma'inna bihee quloobukum; wa man nasru illaa min 'indil laah; innal laaha
Azeezun Hakeem.
[Q8:10] And ALLAH (SWT) only gave it as a good news and that your hearts might be at ease thereby; and victory is only from ALLAH (SWT); surely ALLAH (SWT) is Mighty, Wise.
[Q8:10] And ALLAH (SWT) only gave it as a good news and that your hearts might be at ease thereby; and victory is only from ALLAH (SWT); surely ALLAH (SWT) is Mighty, Wise.
[Q8:10] Dan ALLAH
(SwT) tidak menjadikan (bantuan malaikat) itu melainkan sebagai berita gembira
dan supaya hati kamu tenang tenteram dengannya dan kemenangan itu pula hanyalah
dari sisi ALLAH (SwT). Sesungguhnya ALLAH (SwT) Maha Kuasa, lagi Maha
Bijaksana.
ALLAH (SWT) blessed the believers with a conviction of their victory AND CAST a dreadful fright in the hearts of the
enemy.
(see commentary for verse 9)
______________________________________________________________________________________________
(8:10) Allah meant this as glad tidings and that your
hearts may be set at rest. For every help comes from Allah alone. Surely Allah
is All-Mighty, All-Wise.
غَشِّيكُمُ
النُّعَاسَ أَمَنَةً مِنْهُ وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً
لِيُطَهِّرَكُمْ بِهِ وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ
عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ {8:11}
[Q8:11] Iz yughashsheekumun nu'assa amanatam minhu wa
yunazzilu 'alaikum minas samaaa'i maaa'al liyutah hirakum bihee wa yuzhiba
'ankum rijzash Shaitaani wa liyarbita 'ala quloobikum wa yusabbita bihil aqdaam.
[Q8:11] When He caused calm to fall on you as a security from Him and sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness of the Shaitan, and that He might fortify your hearts and steady (your) footsteps thereby.
[Q8:11] When He caused calm to fall on you as a security from Him and sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness of the Shaitan, and that He might fortify your hearts and steady (your) footsteps thereby.
[Q8:11] (Ingatlah)
ketika kamu diliputi perasaan mengantuk sebagai satu (pemberian) aman dari ALLAH
(SwT) (untuk menghapuskan kecemasan kamu) dan (ingatlah ketika) Ia menurunkan
kepada kamu hujan dari langit untuk mensucikan kamu dengannya dan menghapuskan
dari kamu gangguan Syaitan dan juga untuk menguatkan hati kamu dan menetapkan
dengannya tapak pendirian (kamu di medan perjuangan).
THE MUSLIM ARMY, WEARIED WITH ITS LONG MARCH NEEDED A REFRESHING REST, THEREFORE THE LORD ARRANGED IT FOR THEM. It rained during the night:
[1] Rendering the hard soil on
which the pagans were moving heavy and fatiguing, AND
[2] Making the soft sand
which the Muslims had to cross hard and more firm to walk upon.
The
"pollution of Shaytan" refers to his
evil suggestions that had ALLAH (SWT) willed to assist them they would not face
such distress and hardship.
The rain which fell in the night formed a little
pool of water to be used for necessary purification.
______________________________________________________________________________________________
(8:11) And recall when Allah brought on you drowsiness, *8 giving you a feeling of peace and security from
Him, and He sent down rain upon you from the sky that He might cleanse you
through it and take away from you the pollution of Satan and strengthen your
hearts, and steady your feet through it. *9
*8. In the Battle of Uhud the Muslims passed
through a similar experience (see Al'lmran 3: 154 above). On both occasions, when
prevalent conditions should have produced intense fear and panic among them,
God filled their hearts with such peace and tranquillity that they were
overpowered with drowsiness.
*9. This refers to the heavy downpour on the night preceding the Battle of Badr. It helped the Muslims in three ways. First, it provided them with an abundant water supply which they quickly stored in large reservoirs. Second, rain compacted the loose sand in the upper part of the valley where the Muslims had pitched their tents. This helped the Muslims plant their feet firmly and facilitated their movement. Third, where the Quray'sh army was stationed in the lower part of the valley, the ground turned marshy.
The defilement caused by Satan which occurs in the verse refers to the fear and panic which initially, afflicted the Muslims.
*9. This refers to the heavy downpour on the night preceding the Battle of Badr. It helped the Muslims in three ways. First, it provided them with an abundant water supply which they quickly stored in large reservoirs. Second, rain compacted the loose sand in the upper part of the valley where the Muslims had pitched their tents. This helped the Muslims plant their feet firmly and facilitated their movement. Third, where the Quray'sh army was stationed in the lower part of the valley, the ground turned marshy.
The defilement caused by Satan which occurs in the verse refers to the fear and panic which initially, afflicted the Muslims.
إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي
مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا ۚ سَأُلْقِي فِي قُلُوبِ الَّذِينَ
كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ
بَنَانٍ {8:12}
[Q8:12] Iz yoohee Rabbuka ilal malaaa'ikati annee ma'akum
fasabbitul lazeena aamanoo; sa ulqee fee quloobil lazeena kafarur ru'ba
fadriboo fawqal a'naaqi wadriboo minhum kulla banaan.
[Q8:12] When your Lord revealed to the angels: I am with you, therefore make firm those who believe. I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them.
[Q8:12] When your Lord revealed to the angels: I am with you, therefore make firm those who believe. I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them.
[Q8:12] (Ingatlah)
ketika Tuhanmu wahyukan kepada malaikat: Sesungguhnya Aku menyertai kamu
(memberi pertolongan), maka tetapkanlah (hati) orang-orang yang beriman. Aku
akan mengisi hati orang-orang yang kafir dengan perasaan gerun; oleh itu,
pancunglah leher mereka (musuh) dan potonglah tiap-tiap anggota mereka
To help the muslims ALLAH (swt) instilled terror into the hearts of the
infidels in order to destroy their morale
and
sent angels to fight the foe along side the
believers, so that the power
base of the polytheism could be destroyed, OTHERWISE, as always, they would oppose the religion of ALLAH (SWT)
and His Prophet.
THEREAFTER whosoever opposes ALLAH (SWT) and His
Prophet shall be severely punished.
± This rule
also applies to those who opposed the declaration of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad)
1. At Ghadir Khum (see commentary of Al Maidah 5:67),
2. Persecuted
and deprived Ali and Fatimah of their
rights,
3. Killed and
tortured their children, the progeny of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), particularly Imam Husayn, the grandson of the messenger of ALLAH (SWT), in
Karbala, and
4. Held
captive his family after Karbala.
Refer
to the commentary of al Baqarah 2:84, 97 and 98. Please refer to
the punishment that will be inflicted on those who harassed and persecuted Bibi Fatimah and his children. Also refer to an Nisa 4:93 and 115; Ahzab 33:57 and Shura 26:23.
______________________________________________________________________________________________
(8:12) And recall when your Lord inspired the angels: 'I am certainly with you.
So make firm the feet of those who believe. I will cast terror into the hearts
of those who disbelieve. So strike at their necks and strike at every pore and
tip. *10
*10. In view of the general principle propounded in
the Qur'an we presume that the angels did not take part in the actual fighting.
What we may suggest is that the angels helped the Muslims and as a result their
blows became more accurate and effective.
ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ ۚ
وَمَنْ يُشَاقِقِ اللَّهَ وَرَسُولَهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ {8:13}
[Q8:13] Zaalika bi annahum shaaaqqul laaha wa Rasoolah; wa
mai yushaqiqil laaha wa Rasoolahoo fa innal laaha shadeedul 'iqaab.
[Q8:13] This is because they acted adversely to ALLAH (SWT) and His Messenger; and whoever acts adversely to ALLAH (SWT) and His Messenger-- then surely ALLAH (SWT) is severe in requiting (evil).
[Q8:13] This is because they acted adversely to ALLAH (SWT) and His Messenger; and whoever acts adversely to ALLAH (SWT) and His Messenger-- then surely ALLAH (SWT) is severe in requiting (evil).
[Q8:13] (Perintah)
yang demikian ialah kerana sesungguhnya mereka menentang ALLAH (SwT) dan
RasulNya dan sesiapa yang menentang ALLAH (SwT) dan RasulNya, maka sesungguhnya
ALLAH (SwT) Maha berat azab seksaNya.
THE CONCLUDING WORDS OF THIS VERSE, CLEARLY
LAYS DOWN THE PUNISHMENT FOR ACTING AGAINST ALLAH (SWT) AND THE HOLY PROPHET (ALLAHUMA
SALLI ALAA MUHAMMAD WA ALI MUHAMMAD). This law
has to be remembered against the conduct of the people with the Holy Ahlul Bait immediately
as the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) departed from this world.
Ø How they behaved with Ali ibne Abi Talib, the first Holy Imam about whom the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
had declared on the memorable historic day at Ghadir
Khum on his way returning from
the ‘Hajjatul
Wida’. “Of whomsoever I am the
Lord, this Ali is his Lord.” “O’ Lord be friend to him who is a friend to him
(Ali). Be an enemy to him who is an enemy to him (Ali) and Help him who helps
him (Ali) and discard him who discards him (Ali).”
Ø What treatment did Fatema, the Lady of Light, receive about whom the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) declared: “Fatema is a part and parcel of mine---He who annoyed
her, teased me, he who annoyed me, annoyed ALLAH (SWT), and he who annoyed ALLAH
(SWT) is an infidel.”
Ø What was the treatment meted out by the people to the Holy Imams Hasan and Husain,
the beloved grandsons of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), about whom the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) had announced that they
were the Youths of the Paradise, AND
Ø What miseries and tortures were inflicted on the other Holy Imams, who one after another, were martyred;
is a matter for every impartial intelligent reader to decide.
LET
THE READERS KEEP IN VIEW VERSES 4:115, 4:93, 33:57 and
42:23 AND DECIDE. ______________________________________________________________________________________________
(8:13) This is because they defied Allah and His Messenger. Whoever defies
Allah and His Messenger must know that Allah is severe in punishment. *11
*11. In recounting the events of the Battle of Badr,
the Qur'an aims to explain the significance of the word al-anfal (spoils of
war). In the opening verse of the surah the Muslims were told that they should
not deem the spoils to be a reward for their toil. Rather, the spoils should
constitute a special reward granted to the Muslims by God, to Whom the spoils rightfully
belong. The events recounted here support this. The Muslims could reflect on
the course of events and see for themselves to what extent the victory they had
achieved was due to God's favour, and to what extent it was due to their own
efforts.
ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ
النَّارِ {8:14}
[Q8:14] Zaalikum fazooqoohu wa anna lilkaafireena 'azaaban
Naar;
[Q8:14] This-- taste it, and (know) that for the unbelievers is the chastisement of fire.
[Q8:14] This-- taste it, and (know) that for the unbelievers is the chastisement of fire.
[Q8:14] Itulah
(azab dunia) maka rasalah dia (hai orang-orang kafir). Sesungguhnya orang-orang
yang kafir disediakan baginya azab Neraka (di akhirat).
(see commentary for verse 12)
______________________________________________________________________________________________
(8:14) That is your punishment (from Allah). So taste this punishment, *12 and know that for the unbelievers is the punishment of the Fire.
*12. Here the discourse is suddenly directed to the
unbelievers who we mentioned (in verse 13) as deserving of God's
punishment.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ
الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ {8:15}
[Q8:15] Yaaa aiyuhal lazeena aamanoo izaa laqeetumul
lazeena kafaroo zahfan falaa tuwalloohumul adbaar.
[Q8:15] O you who believe! When you meet those who disbelieve marching for war, then turn not your backs to them.
[Q8:15] O you who believe! When you meet those who disbelieve marching for war, then turn not your backs to them.
[Q8:15] Wahai
orang-orang yang beriman! Apabila kamu bertemu dengan orang-orang kafir yang
sedang mara menyerang, maka janganlah kamu berpaling undur dari menentang
mereka.
TO TURN ONES BACK TO THE ENEMY IN THE
BATTLEFIELD IS A SHAMEFUL SIN. Refer to the commentary of Ali Imran 3:121, 122, 128, 140 to 142, 144, 151 to 156
and 166 to 168 and Bara-at 9:25 to 27
to know about those who either
used [a] to watch the fighting from a safe
distance OR [b] run
away from the scene of battle when defeat appeared to them as a certainty.
______________________________________________________________________________________________
(8:15) Believers,
whenever you encounter a hostile force of unbelievers, do not turn your backs
to them in flight.
وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا
مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ
مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ {8:16}
[Q8:16] Wa mai yuwallihim yawma'izin duburahooo illaa
mutaharrifal liqitaalin aw mutahaiyizan ilaa fi'atin faqad baaa'a bighadabim
minal laahi wa maawaahu Jahannamu wa bi'sal maseer.
[Q8:16] And whoever shall turn his back to them on that day-- unless he turn aside for the sake of fighting or withdraws to a company-- then he, indeed, becomes deserving of ALLAH (SWT)'s wrath, and his abode is hell; and an evil destination shall it be.
[Q8:16] And whoever shall turn his back to them on that day-- unless he turn aside for the sake of fighting or withdraws to a company-- then he, indeed, becomes deserving of ALLAH (SWT)'s wrath, and his abode is hell; and an evil destination shall it be.
[Q8:16] Dan
sesiapa berpaling undur dari menentang mereka pada ketika itu kecuali dia
bergerak ke arah lain (untuk menjalankan tipu muslihat) peperangan atau hendak
menyatukan diri dengan pasukan yang lain, maka sesungguhnya dia tetaplah
mendapat kemurkaan dari ALLAH (SwT) dan tempatnya ialah Neraka Jahannam; sedang
Neraka Jahannam ialah seburuk-buruk tempat kembali.
(see commentary for verse 15)
______________________________________________________________________________________________
(8:16) For he who turns his back on them on such ar occasion - except that it
be for tactical reasons, or turning to join another company - he shall incur
the wrath of Allah and Hell shall be his abode. It is an evil
destination. *13
*13. The Qur'an does not forbid orderly retreat
under strong pressure from the enemy provided it is resorted to as a stratagem
of war, for example seeking reinforcements or joining another party in the
rear. What the Qur'an does forbid is disorderly flight produced by sheer
cowardice and defeatism. Such a retreat takes place because the deserter holds
his life dearer than his cause. Such cowardice has been characterized as one of
those three major sins which, if committed, can be atoned for by no other good
deed whatsoever. These three sins are: ascription of divinity to anyone or
anything other than God, violation of the rights of parents, and flight from
the battlefield during fighting in the way of God. (See al-Mundhiri, 'Kitab
al-Jihad', 'Bab al-Tarhib min al-Firar min al-Zahf'- Ed.) In another tradition
the Prophet (peace be on him) has mentioned seven deadly sins which totally
ruin a man's Next Life. One of these is flight from the battlefield in an
encounter between Islam and Unbelief. (Muslim, 'K. al-lman', 'Bab al-Kabi'ir wa
Akbaruha'; Bukhari, 'K. al-Wasaya', 'bab - fi Qawl Allah - Tala: inna
al-ladhina Ya'kuluna Amwal al-Yatami Zulman' - Ed.) This has been declared a
deadly sin because in addition to being an act of sheer cowardice, it
demoralizes others and can generate demoralization which can have disastrous
consequences. An individual soldier's desertion might cause a whole platoon, or
even a whole regiment, and ultimately the whole army, to take flight. For once
a soldier flees in panic, it is hard to control the others.
فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ اللَّهَ قَتَلَهُمْ
ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ ۚ وَلِيُبْلِيَ
الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ {8:17}
[Q8:17] Falam taqtuloohum wa laakinnal laaha qatalahum; wa
maa ramaita iz ramaita wa laakinnal laaha ramaa; wa liyubliyal mu'mineena minhu
balaaa'an hasanaa; innal laaha Samee'un Aleem.
[Q8:17] So you did not slay them, but it was ALLAH (SWT) Who slew them, and you did not smite when you smote (the enemy), but it was ALLAH (SWT) Who smote, and that He might confer upon the believers a good gift from Himself; surely ALLAH (SWT) is Hearing, Knowing.
[Q8:17] So you did not slay them, but it was ALLAH (SWT) Who slew them, and you did not smite when you smote (the enemy), but it was ALLAH (SWT) Who smote, and that He might confer upon the believers a good gift from Himself; surely ALLAH (SWT) is Hearing, Knowing.
[Q8:17] Maka bukanlah kamu yang membunuh mereka, akan tetapi ALLAH (SwT) jualah
yang menyebabkan pembunuhan mereka dan bukanlah engkau (wahai Muhammad) yang
melempar ketika engkau melempar, akan tetapi ALLAH (SwT) jualah yang melempar
(untuk membinasakan orang-orang kafir) dan untuk mengurniakan orang-orang yang
beriman dengan pengurniaan yang baik (kemenangan) daripadaNya. Sesungguhnya ALLAH
(SwT) Maha Mendengar, lagi Maha Mengetahui.
THIS VERSE CLEARLY STATES that it was
(the hand of) ALLAH (SWT) who in fact always destroyed the enemies of ALLAH (SWT) and his
prophet in the battles the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad) fought. The unexpected victory over the
enemy was a gift of ALLAH (SWT). Although ALLAH (SWT) takes for Himself the
full credit for the defeat of the enemy BUT DOES NOT EXCLUDE the agency of
His loyal and faithful agents who every action is ascribed to ALLAH (SWT) Himself.
**The throwing of the dust by the holy prophet (allahuma sali ala
muhammad wa ala ali muhammad) was a reaction to his will.
IT IS A
HISTORICAL FACT THAT IN ALL THE BATTLES IT WAS ALI, KNOWN
AS YADULLAH (HAND OF ALLAH (SWT)), WHO ALWAYS PLAYED THE DECISIVE
ROLE IN INFLICTING CRUSHING DEFEAT ON THE ENEMY -BADR, UHAD, KHANDAQ, KHAYBAR, HUNAYN etcetera.
THROUGH THE
AGENCY OF HIS CHOSEN REPRESENTATIVES HE RENDERED THE CRAFTY PLANS OF THE INFIDELS
INEFFECTIVE.
Those companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who became the "heroes of Islam" after him had nothing to do with
the victories the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) won for the glory of
Islam.
The word ’Yubla’ means
gifting or conferring. Here it means that ALLAH (SWT) willed to gift the
Muslims with a good gift i.e., the unexpected victory over the enemy.
Ø It is said at Badr only (9)
nine from the ranks of the Muslims were martyred WHEREAS the enemy lost (70)
seventy of their renowned warriors, AND Ali
alone dealt with (37) thirty-seven of the infidels and slew them. It was in Badr that Abu Jahl was killed.
The justification to ALLAH (SWT)’s
attributing the killing of infidels by the Muslims, to Himself, is because the motive for
them was purely His own order and nothing else, AND IT DOES NOT DISCARD the
agency of human beings corresponding to the action as the determinists say.
______________________________________________________________________________________________
(8:17) So the fact is that it was not you, but it was Allah Who killed them;
and it was not you when you threw [sand at them], but it was Allah Who threw
it, *14 (and the believers were employed for the task) that He might cause the
believers to successfully pass through this test. Allah is All-Hearing,
All-Knowing.
*14. This refers to the occasion wnen the armies of
the Muslims and the unbelievers stood face to face in the Battle of Badr and
were on the verge of actual fighting. At that moment, the Prophet (peace be on
him) threw a handful of dust at the enemy saying: 'May, their faces be
scorched.' So saying the Prophet (peace be on him) made a gesture and the
Muslims started their charge. (See Ahmad b. Hanbal, Musnad, vol. 1, p. 368; Ibn
Hisham, vol. 1, p. 668; Ibn Kathir, comments on the verse - Ed.)
ذَٰلِكُمْ وَأَنَّ اللَّهَ مُوهِنُ كَيْدِ
الْكَافِرِينَ {8:18}
[Q8:18] Zaalikum wa annal laaha moohinu kaidil kaafireen.
[Q8:18] This, and that ALLAH (SWT) is the weakener of the struggle of the unbelievers.
[Q8:18] This, and that ALLAH (SWT) is the weakener of the struggle of the unbelievers.
[Q8:18] Demikianlah
(caranya nikmat yang dikurniakanNya kepada kamu) dan sesungguhnya ALLAH (SwT)
sentiasa melumpuhkan tipu daya orang-orang yang kafir.
(see commentary for verse 17)
______________________________________________________________________________________________
(8:18) This
is His manner of dealing with you. As for the unbelievers, Allah will surely
undermine their designs.
إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ
الْفَتْحُ ۖ وَإِنْ تَنْتَهُوا فَهُوَ خَيْرٌ لَكُمْ ۖ وَإِنْ تَعُودُوا نَعُدْ
وَلَنْ تُغْنِيَ عَنْكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ وَأَنَّ اللَّهَ
مَعَ الْمُؤْمِنِينَ {8:19}
[Q8:19] In tastaftihoo faqad jaaa'akumul fathu wa in
tantahoo fahuwa khairul lakum wa in ta'oodoo na'ud wa lan tughniya 'ankum
fi'atukum shai'anw wa law kasurat wa annal laaha ma'al mu'mineen.
[Q8:19] If you demanded a judgment, the judgment has then indeed come to you; and if you desist, it will be better for you; and if you turn back (to fight), We (too) shall turn back, and your forces shall avail you nothing, though they may be many, and (know) that ALLAH (SWT) is with the believers.
[Q8:19] If you demanded a judgment, the judgment has then indeed come to you; and if you desist, it will be better for you; and if you turn back (to fight), We (too) shall turn back, and your forces shall avail you nothing, though they may be many, and (know) that ALLAH (SWT) is with the believers.
[Q8:19] Jika
kamu (hai orang-orang musyrik) memohon supaya diberi kemenangan (bagi pihak
yang benar) maka sesungguhnya kemenangan (yang kamu pohonkan) itu telah datang
(dan disaksikan oleh) kamu dan jika kamu berhenti (daripada memusuhi Nabi
Muhammad, s.a.w) maka yang demikian amat baik bagi kamu dan jika kamu kembali
(memusuhinya), Kami juga kembali (menolongnya mengalahkan kamu) dan golongan
(angkatan perang) kamu tidak sekali-kali akan dapat menyelamatkan kamu
sedikitpun, sekalipun ia lebih ramai dan (yang demikian itu adalah kerana)
sesungguhnya ALLAH (SwT) berserta orang-orang yang beriman.
It is reported that the Quraysh of Makka and Abu Jahl had prayed for victory for
those who were on the side of justice. THEY WERE CONFIDENT THAT [*]
their superior numbers, [*] equipment and
experience would be decisive at Badr,
BUT THEY WERE COMPLETELY ROUTED. IT
WAS THE JUDGEMENT OF ALLAH (SWT). The infidels have been reminded to desist
from mischief making and accept the true faith. THEIR SUPERIORITY IN MEN AND MATERIAL WOULD BE OF NO AVAIL TO
THEM BECAUSE
ALLAH (SWT) IS WITH THE BELIEVERS. To know that it was the advance
planning of the pagans of Makka to
destroy the handful of Muslims in Madina
which forced the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) to encounter them at Badr, see commentary of verses 5 and 6
of this surah.
Ì The Christian writers, unaware of the facts, attack
Islam and the HOLY PROPHET (ALLAHUMA SALLI
ALAA MUHAMMAD WA ALI MUHAMMAD), saying that
the Quraysh, i.e., the Makkaan prayed to their ALLAH (SWT)s for
help when they were threatened with an attack, from the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD).
It would be nothing short of absurdity
even to imagine any such thing, for, [1] when this took place the whole strength of all the
Muslims put together was not even one hundredth of their enemies around them AND [2] they were
practically surrounded by very strong and large tribes which were up against
them, and their enemies, [**] the Quraysh, in
particular were exhausting all their resources in organizing and equipping
themselves with everything they could possibly collect to effect irresistible
onslaught to ruin the Muslims as a whole and to exterminate the faith, Islam,
once for all.
______________________________________________________________________________________________
(8:19) (Tell the unbelievers:) 'If you have sought a judgement, then surely a
judgement has come to you. *15 And
if you desist from disobedience, it is all the better for you. But if you
revert to your mischief, We will again chastise you; and your host, howsoever
numerous, will never be of any avail to you. Know well, Allah is with the
believers.'
*15. Before marching out from Makka the unbelievers
held the covering of the Ka'bah and prayed: 'O God! Grant victory to the better
of the two parties.' Abu Jahl, in particular invoked God's judgement: 'O God!
Grant victory to the one who is in the right and cause humiliation to the
wrong-doer.' God answered these prayers fully and the outcome of the battle
clearly pointed to the party which was in the right.
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ
وَرَسُولَهُ وَلَا تَوَلَّوْا عَنْهُ وَأَنْتُمْ تَسْمَعُونَ {8:20}
[Q8:20] Yaaa aiyuhal lazeena aamanoo atee'ul laaha wa
Rasoolahoo wa laa tawallaw 'anhu wa antum tasm'oon.
[Q8:20] O you who believe! Obey ALLAH (SWT) and His Messenger and do not turn back from Him while you hear.
[Q8:20] O you who believe! Obey ALLAH (SWT) and His Messenger and do not turn back from Him while you hear.
[Q8:20] Wahai
orang-orang yang beriman! Taatlah kepada ALLAH (SwT) dan RasulNya dan janganlah
kamu berpaling daripadanya, sedang kamu mendengar (Al-Quran yang mewajibkan
taatnya).
It is a warning to those who participated in the battle of Badr that the
promise made in the preceding verse (ALLAH
(SWT) is with the believers) will
not save them from punishment IF
THEY EVER TURN AWAY FROM THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
and his commands, BECAUSE as soon as any one turns away from the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) HE BECOMES A DISBELIEVER OR A HYPOCRITE. (Refer to the
commentary of al
Baqarah 2:8 to 20 and 93).
v Whenever the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) made known Ali's special
relationship with ALLAH (SWT) and himself, all his notable companions were
present, particularly in Ghadir Khum where he declared: "Of
whomsoever I am mawla Ali
is his mawla" (see commentary of al Ma-idah 5:67),
YET THEY PAID NO ATTENTION to his last
and final call which completed and perfected the religion of ALLAH (SWT), although verse 24 AGAIN ORDAINS THAT THE CALL OF MUHAMMAD IS THE CALL OF
ALLAH (SWT).
The call of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) invited the people to
follow the divinely commissioned Imams among his Ahlul Bayt who alone were
chosen to guide the people unto the right path. IT IS THE DUTY OF EVERY BELIEVER TO ANSWER THE CALL OF THE HOLY PROPHET
(ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) OR ANY OF THE IMAMS OF HIS AHLUL BAYT TO STRIVE IN THE
WAY OF ALLAH (SWT) TO DEFEND THE FAITH (JIHAD).
Every person
responds to the call of his desires, BUT
when
he submits to the call of ALLAH (SWT) or
the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) his act of
submission is due to "the coming of ALLAH (SWT)
in between a man and his desires", and thus he is prevented
from going astray on account of the dictates of his vain desires.
In verse 25 it
is made clear that the consequences of social, political and
religious deviation will not only harm those who have done injustice to
themselves BUT ALSO equally
jeopardise the well-being of those who have done no wrong, therefore all
the believers should safeguard themselves against evil by observing the laws
made by ALLAH (SWT).
On several occasions the Muslims were put to test and trial (Ahzab 33:11).
Ä Abu Ayyub Ansari narrates that
once the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) said to Ammar: "After me
you will encounter many troubles. My followers will kill each other. They will
sow the seeds of discord among themselves. In such events adhere to Ali, even if all of my followers form
an alliance against him. Follow Ali and
leave the people to follow whichsoever way they desire. Ali will not turn you away from the right path shown by me. To obey Ali is to obey me, and to obey me
is to obey ALLAH (SWT)."
Ä Hakim Abul Qasim Asqani says, when
this verse was revealed, the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) said: “To oppose Ali's successorship after me is to deny
my prophethood and the prophethood of all the prophets before me.”
Ä According to Imam Hasan bin
Ali al Mujtaba verse 25 gives report of the
battle
of Jamal engineered by Talha,
Zubayr and A-isha against Ali.
Ä Tafsir al Khashshaf says that once Zubayr asked the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as to how much he loved Ali. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: “I
love him as no man has ever loved any other man, not even his own son. How evil
it will be when you will go to fight against him?”
______________________________________________________________________________________________
(8:20) Believers!
Obey Allah and His Messenger and do not turn away from him after you hear his
command.
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