بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ
وَاعْلَمُوْا اَنَّمَا غَنِمْتُمْ مِّنْ شَيْءٍ فَاَنَّ لِلّهِ خُمُسَهُ وَلِلرَّسُوْلِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِيْنِ وَابْنِ السَّبِيْلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللّهِ وَمَا أَنْزَلْنَا عَلَى عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيْرٌ.
[You had asked; so] be informed1 that a fifth of whatever spoils of war you have acquired belongs only to God, His Prophet, the near relatives [of the Prophet], the orphans, the needy and the wayfarer.2 If you believe in God and that what We had sent down to Our servant on the day of decision3 when the two armies met, [then follow this directive without the slightest of hesitation and bear in mind that] God has power over all things.4 (41)
إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيَا وَهُمْ بِالْعُدْوَةِ الْقُصْوَى وَالرَّكْبُ أَسْفَلَ مِنكُمْ وَلَوْ تَوَاعَدتَّمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ وَلَكِنْ لِّيَقْضِيَ اللّهُ أَمْرًا كَانَ مَفْعُولًا لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَّيَحْيَى مَنْ حَيَّ عَنْ بَيِّنَةٍ وَإِنَّ اللّهَ لَسَمِيْعٌ عَلِيْمٌ. إِذْ يُرِيْكَهُمُ اللّهُ فِي مَنَامِكَ قَلِيلًا وَلَوْ أَرَاكَهُمْ كَثِيْرًا لَّفَشِلْتُمْ وَلَتَنَازَعْتُمْ فِي الْأَمْرِ وَلَكِنَّ اللّهَ سَلَّمَ إِنَّهُ عَلِيْمٌ بِذَاتِ الصُّدُورِ. وَإِذْ يُرِيْكُمُوْهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيْلًا وَّيُقَلِّلُكُمْ فِيْ أَعْيُنِهِمْ لِيَقْضِيَ اللّهُ أَمْرًا كَانَ مَفْعُولًا وَإِلَى اللّهِ تُرْجَعُ الأمُوْرُ.
Recall when you were at the near end5 of the valley and they were at the far end and the caravan was below you. If you had co-ordinated with one another before departing, you would certainly have missed one another.6 But [God did not allow this to happen] in order that God decide this matter that was ordained so that he who dies can die after seeing the proof and he who lives, can live after seeing the proof.7 Indeed, God hears and knows all.8 Remember [O Prophet] when God was showing them to you few in number in your dream.9 Had He shown them to be more, you would definitely have felt defeated and would have quarreled10 with one another regarding the issue at hand. But God saved you.11 Indeed, He even knows what is in the hearts. And recall when at the time you met He was showing them to you few in number and showing you to them few in number so that God may decide this matter that was bound to happen.12 [In reality,] all matters return to God alone. (42-44)
يَا أَيُّهَا الَّذِيْنَ آمَنُوْا إِذَا لَقِيْتُمْ فِئَةً فَاثْبُتُوْا وَاذْكُرُوْا اللّهَ كَثِيْرًا لَّعَلَّكُمْ تُفْلَحُوْنَ. وَأَطِيعُوْا اللّهَ وَرَسُولَهُ وَلَا تَنَازَعُوْا فَتَفْشَلُوْا وَتَذْهَبَ رِيْحُكُمْ وَاصْبِرُوْا إِنَّ اللّهَ مَعَ الصَّابِرِيْنَ. وَلَا تَكُوْنُوْا كَالَّذِيْنَ خَرَجُوْا مِنْ دِيَارِهِمْ بَطَرًا وَرِئَاء النَّاسِ وَيَصُدُّوْنَ عَن سَبِيْلِ اللّهِ وَاللّهُ بِمَا يَعْمَلُوْنَ مُحِيْطٌ. وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَّكُمْ فَلَمَّا تَرَاءَتِ الْفِئَتَانِ نَكَصَ عَلَى عَقِبَيْهِ وَقَالَ إِنِّي بَرِيْءٌ مِّنكُمْ إِنِّي أَرَى مَا لَا تَرَوْنَ إِنِّيَ أَخَافُ اللّهَ وَاللّهُ شَدِيْدُ الْعِقَابِ. إِذْ يَقُوْلُ الْمُنَافِقُوْنَ وَالَّذِيْنَ فِي قُلُوْبِهِم مَّرَضٌ غَرَّ هَؤُلاء دِينُهُمْ وَمَن يَتَوَكَّلْ عَلَى اللّهِ فَإِنَّ اللّهَ عَزِيْزٌ حَكِيْمٌ.
Believers! When [in future also] you have to fight an army, remain steadfast and remember God in abundance13 so that you may succeed.14 And obey God and His Messenger15 and do not quarrel with one another for as its consequence you will feel defeated and your resolve will weaken. Remain steadfast because God is with those who are steadfast.16 Be not like those who came out of their homes boastfully and displaying their grandeur17 and whose attitude is that they stop [people] from the way of God even though God fully encompasses what they do. Recall when Satan made their deeds appear fair to them and said: “There is no one among people today who can dominate you, and [rest assured] I am with you.” But when the two groups met, he took to his heels and said: “I am done with you and see what you cannot. I fear God; in reality, God is stern in punishment.”18 Recall when the hypocrites and those also who have an ailment in their hearts were saying [about you]: “Their religion has deceived them,”19 even though those who trust God [are definitely helped by Him]. This is because God is powerful and wise. (45-49)
وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِيْنَ كَفَرُوْا الْمَلآئِكَةُ يَضْرِبُوْنَ وُجُوْهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوْا عَذَابَ الْحَرِيْقِ. ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللّهَ لَيْسَ بِظَلاَّمٍ لِّلْعَبِيدِ.
Had you been able to see [you would have known what happened at that time] when the angels were claiming the souls of these disbelievers whilst striking them on their faces and their backs and while saying: “Taste now the torment of the fire!” This is the punishment for what you had sent ahead and because God does not do the slightest of injustice to His servants.20 (50-51)
كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِيْنَ مِن قَبْلِهِمْ كَفَرُوْا بِآيَاتِ اللّهِ فَأَخَذَهُمُ اللّهُ بِذُنُوبِهِمْ إِنَّ اللّهَ قَوِيٌّ شَدِيْدُ الْعِقَابِ. ذَلِكَ بِأَنَّ اللّهَ لَمْ يَكُ مُغَيِّرًا نِّعْمَةً أَنْعَمَهَا عَلَى قَوْمٍ حَتَّى يُغَيِّرُوْا مَا بِأَنْفُسِهِمْ وَأَنَّ اللّهَ سَمِيْعٌ عَلِيْمٌ. كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِيْنَ مِنْ قَبْلِهِمْ كَذَّبُوْا بآيَاتِ رَبِّهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوْبِهِمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَكُلٌّ كَانُوْا ظَالِمِيْنَ.
The same thing happened to them as happened to the people of the Pharaoh and those before them.21 They denied the revelations of God; so God seized them for their sins. Indeed, God is mighty and stern in retribution. This happened because God does not change a favour He has blessed a nation with unless they change themselves. [Moreover,] because God hears and knows all.22 The same had happened with the people of the Pharaoh and those before them. They rejected the signs of their Lord; so, [at last,] We destroyed them because of their sins and drowned the Pharaoh’s people.23 All these were unjust people. (52-54)
إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللّهِ الَّذِيْنَ كَفَرُوْا فَهُمْ لَا يُؤْمِنُوْنَ. الَّذِيْنَ عَاهَدْتَّ مِنْهُمْ ثُمَّ يَنْقُضُوْنَ عَهْدَهُمْ فِیْ كُلِّ مَرَّةٍ وَّهُمْ لَا يَتَّقُوْنَ. فَإِمَّا تَثْقَفَنَّهُمْ فِی الْحَرْبِ فَشَرِّدْ بِهِمْ مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ. وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَى سَوَاء إِنَّ اللّهَ لَا يُحِبُّ الخَائِنِيْنَ.
Indeed, in the sight of God, the vilest animals are the people who have denied and are not prepared in any way to believe.24 [In particular, people] with whom you made a treaty; then they break their treaty at every instance and fear not the slightest [what the consequences will be].25 So, when you find them in a battle strike them in such a way that those behind them26 are also routed that they may learn a lesson. [You people, however, must always abide by the treaty] and if you fear any treachery from a people, throw back their treaty to them on equal terms.27 In reality, God does not like the treacherous.28 (55-58)
وَلَا يَحْسَبَنَّ الَّذِيْنَ كَفَرُوْا سَبَقُوْا إِنَّهُمْ لَا يُعْجِزُوْنَ. وَأَعِدُّوْا لَهُمْ مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُوْنَ بِهِ عَدْوَّ اللّهِ وَعَدُوَّكُمْ وَآخَرِيْنَ مِن دُونِهِمْ لَا تَعْلَمُوْنَهُمُ اللّهُ يَعْلَمُهُمْ وَمَا تُنفِقُوْا مِنْ شَيْءٍ فِي سَبِيْلِ اللّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُوْنَ.
These rejecters must be under the misconception that they can get away. They can never go beyond Our grasp.29 [As much as you can,] prepare against them all the army30 and trained horses31 at your disposal so that you can strike awe into the enemies of God and of the believers and others beside them who may be unknown to you. God knows them.32 [For this purpose,] whatever you spend for the cause of God shall be fully repaid to you.33 And you shall not be given any less. (59-60)
وَإِن جَنَحُوْا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللّهِ إِنَّهُ هُوَ السَّمِيْعُ الْعَلِيْمُ. وَإِن يُرِيدُوْا أَنْ يَخْدَعُوْكَ فَإِنَّ حَسْبَكَ اللّهُ هُوَ الَّذِيَ أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِيْنَ. وَأَلَّفَ بَيْنَ قُلُوْبِهِمْ لَوْ أَنفَقْتَ مَا فِي الْأَرْضِ جَمِيْعًا مَّا أَلَّفَتْ بَيْنَ قُلُوبِهِمْ وَلَكِنَّ اللّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيْزٌ حَكِيْمٌ.
If these people tilt towards peace, you also tilt for it34 and trust God. Indeed, He knows and hears all. [Rest assured;] if they want to deceive you, God is sufficient for you.35 It is He who aided you through His help and through the believers and joined their hearts with one another. Had you even spent whatever is in the earth, you would not have been able to join their hearts; but God joined them.36 Indeed, God is mighty and very wise. (61-63)
يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِيْنَ. يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِيْنَ عَلَى الْقِتَالِ إِنْ يَّكُنْ مِّنْكُمْ عِشْرُوْنَ صَابِرُوْنَ يَغْلِبُوْا مِئَتَيْْنِ وَإِن يَّكُن مِّنكُمْ مِّئَةٌ يَّغْلِبُوْا أَلْفًا مِّنَ الَّذِيْنَ كَفَرُوْا بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُوْنَ.
[O Prophet!] Sufficient is God for you and sufficient are these believers who chose to follow you.37 O Prophet! Rouse these believers to the war [you had been directed earlier]. If there are twenty amongst you who are steadfast, they will subdue two hundred: if a hundred, they will subdue a thousand of the disbelievers. This is because these are a people without insight.38 (64-65)
اَلْآنَ خَفَّفَ اللّهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيْكُمْ ضَعْفًا فَإِنْ يَّكُنْ مِّنكُمْ مِّئَةٌ صَابِرَةٌ يَغْلِبُوْا مِئَتَيْنِ وَإِنْ يَّكُن مِّنكُمْ أَلْفٌ يَغْلِبُوْا أَلْفَيْنِ بِإِذْنِ اللّهِ وَاللّهُ مَعَ الصَّابِرِيْنَ.
At this time, however, God has lightened your burden because He knew that some weakness has come into you: So, if there are a hundred of you who are steadfast, they will subdue two hundred, and if a thousand, they will subdue two thousand, with the directive of God. And God is with those who remain steadfast [in His cause].39 (66)
مَا كَانَ لِنَبِيٍّ أَنْ يَكُوْنَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الْأَرْضِ تُرِيْدُوْنَ عَرَضَ الدُّنْيَا وَاللّهُ يُرِيْدُ الْآخِرَةَ وَاللّهُ عَزِيْزٌ حَكِيْمٌ. لَّوْلَا كِتَابٌ مِّنَ اللّهِ سَبَقَ لَمَسَّكُمْ فِيْمَا أَخَذْتُمْ عَذَابٌ عَظِيْمٌ.
[These people object that you have launched this offensive to capture prisoners and take ransom from them. In reality,] it is not befitting for any prophet that he capture prisoners so that he even causes bloodshed in the land [for it].40 [People of the Quraysh!]
It is you who want the goods of this world; God only wants the Hereafter. And God is powerful and very wise.41 Had God’s verdict not been written down before [that you should be given some more respite,] a great torment would have visited you because of the attitude you have adopted.42 (67-68)
فَكُلُوْا مِمَّا غَنِمْتُمْ حَلاَلًا طَيِّبًا وَاتَّقُوْا اللّهَ إِنَّ اللّهَ غَفُوْرٌ رَّحِيْمٌ.
So, [Muslims do not pay heed to their objections] and the spoils of war you have obtained [as ransom], consume them while regarding them to be lawful and pure. And fear God. Indeed God is forgiving and ever-merciful.43 (69)
يَا أَيُّهَا النَّبِيُّ قُلْ لِّمَنْ فِيْ أَيْدِيْكُمْ مِّنَ الْأَسْرَى إِنْ يَّعْلَمِ اللّهُ فِيْ قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِّمَّا أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ وَاللّهُ غَفُوْرٌ رَّحِيْمٌ. وَإِن يُرِيدُوْا خِيَانَتَكَ فَقَدْ خَانُوْا اللّهَ مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ وَاللّهُ عَلِيْمٌ حَكِيْمٌ.
O Prophet! Inform the captives in your possession: “If God sees something good in their hearts, He will grant you that which is better than what has been taken from you44 and will forgive your sins.” In reality, God is merciful and ever-forgiving. And if they seek to betray you, [then this is quite expected from them.] This is because before this they betrayed God as well.45 Thus [the consequence of this was that] God made you overpower them and God knows everything and He is very wise.46 (70-71)
إِنَّ الَّذِيْنَ آمَنُوْا وَهَاجَرُوْا وَجَاهَدُوْا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيْلِ اللّهِ وَالَّذِيْنَ آوَوْا وَّنَصَرُوْا أُوْلَئِكَ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ وَالَّذِيْنَ آمَنُوْا وَلَمْ يُهَاجِرُوْا مَا لَكُم مِّنْ وَّلَايَتِهِمْ مِّن شَيْءٍ حَتَّى يُهَاجِرُوْا وَإِنِ اسْتَنصَرُوْكُمْ فِي الدِّيْنِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيْثَاقٌ وَاللّهُ بِمَا تَعْمَلُوْنَ بَصِيْرٌ. وَالَّذيْنَ كَفَرُوْا بَعْضُهُمْ أَوْلِيَاء بَعْضٍ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيْرٌ. وَالَّذِيْنَ آمَنُوْا وَهَاجَرُوْا وَجَاهَدُوْا فِي سَبِيْلِ اللّهِ وَالَّذِيْنَ آوَوْا وَّنَصَرُوْا أُولَئِكَ هُمُ الْمُؤْمِنُوْنَ حَقًّا لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيْمٌ. وَالَّذِيْنَ آمَنُوْا مِنْ بَعْدُ وَهَاجَرُوْا وَجَاهَدُوْا مَعَكُمْ فَأُوْلَئِكَ مِنكُمْ وَأُوْلُوْا الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللّهِ إِنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيْمٌ.
[Believers! If in this situation, a Muslim seeks help and support, tell him to come to Madinah. This is because] those who accepted faith and migrated and have fought with their persons and wealth for the cause of God and those who have given refuge [to the immigrants] and helped [them], they are the ones who are helpers to one another. As for those who accepted faith, but did not migrate [to Madinah], you can have no relationship of help and support with them until they migrate.47 However, if they seek your help in the matter of religion, then helping them is mandatory upon you;48 but not against a nation with whom you have a treaty. [Remember] God is watching whatever you do.49 Those who are deniers of the truth are helpers and supporters of one another. [Therefore O Believers! If you do not do this [for your oppressed brethren] there will be trouble in the land and great disorder.50 [Every one of you should now understand that] those who accepted faith and migrated and fought for the cause of God, and those who gave refuge [to the immigrants] and helped [them], they are the true believers. For them is forgiveness and an honourable sustenance.51 And those who accept faith after this and migrate and participate with you in holy war, they too will be among you.52 Blood relations however are closer to one another in the law of God. Undoubtedly, God knows everything.53 (72-75)
(Translated by Dr Shehzad Saleem)
1. Since very unbecoming questions had been raised about the spoils of war, after commenting on the weakness of the people, God has now given His verdict and the opening sentence is in the form of a warning.
2. It has been stated earlier that God has not granted any right to the warriors on the spoils of war in the battles fought in the times of the Prophet (sws). It is thus said that all of them belong to God and His messenger. Here is it is stated that instead of all the wealth only one-fifth of it will be used for collective needs and the rest would be graciously distributed among the warriors. It is evident that this distribution was done because people had in fact fought the war and made use of their personal provisions and other needs like weapons, camels and horses. Consequently, in military campaigns, where the services of Muslim warriors and combatants were not used, they were told by the Qur’an in verses 6-8 of Surah al-Hashr that all the booty obtained would be used for the collective purposes of the state and religion and for the poor and needy: none of it would be given to the warriors. The verse under discussion has explained the heads of these collective needs.
First and foremost, the share of the Almighty is stated. God Almighty is above all needs and does not need anything. His share is actually reserved for the requirements of His religion. Consequently, under this head, wealth will be expended on fulfilling such needs as helping the cause of Islam at the state level as an obligation. This includes measures that protect and promote it.
The second share stated is that of the Prophet (sws). Besides carrying out his duties as a Messenger, he was also the head of the Islamic state and as such spent every moment of his life in discharging them. To earn a livelihood while discharging these duties was not possible for him. In these circumstances, it was necessary that he be granted a share in the spoils of war. Of course, the nature of this share was such that it was not given to him in his personal capacity so that it may be distributed among his heirs after him. Consequently, after his death, this share was expended by the state on his behalf and in his prophetic capacity to fulfil the collective needs of the Muslims.
The third share stated is that of the near relatives. Obviously, by these are meant those relatives who were dependent on the Prophet (sws) for their livelihood and about the fulfilment of whose needs the Prophet (sws) considered himself to be morally responsible. He was a father to all Muslims. Consequently, this responsibility too, in accordance with the dictates of both the shari’ah and social conventions, was transferred to the state after the Prophet (sws) and his kin remained the recipients of this share as long as they lived.
The fourth share is that of the poor, the orphans and the wayfarers. While stating this share, the particle ل (lam) is not repeated in this verse. This particle is appended to all the three shares stated before. This fourth category of shares is actually mentioned under the third stated share of near relatives. The reason is to honour the recipients of this category as if they are also the near relatives of the Prophet (sws). This head needs no explanation. A society which is not sensitive to the requirements of these sections, and a society in which orphans are subjected to misery and in which there is no one to take care of the wayfarers cannot in any way be given the noble name of an Islamic society.
3. Ie., the divine help in the battle of Badr. The “day of decision” refers to the day of the battle of Badr. The reason for naming it so has been referred to earlier.
4. This is has been stated because the addressees are the ones who had raised objections about the spoils of war. Another aspect of this sentence is worth noting. Imam Amin Ahsan Islahi writes:
... The words used are not: “If you believe in the help that We sent down to you.” On the contrary, they are: “That We sent down to Our servant.” It is evident from them that no group should think that this success was because of its own doing. Whatever happened was God’s work and the blessing of His messenger for whose help God sent His army. God has power over everything. Neither God nor His messenger is dependent on anyone. Whenever God wants, He will send His army to help His messenger. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 483)
5. Ie., the end which was nearer to Madinah.
6. The implication is that if both groups had come out while deciding for themselves that one of them has to attack on the false pretext of protecting the caravan and the other taking advantage of this opportunity wanted to teach a lesson to the attackers and to overawe it, they would never have met one another in such a way that the caravan would still be in range of the Muslims while both armies are face to face. It was more likely that before the huge army of the Quraysh arrived, the caravan would have safely left and they would have not been left with any pretext to attack it. Thus their own people would have insisted that the fear on account of which they had come out proved baseless and that now there is no reason to attack and thus they would have been compelled to return to Madinah without any war in spite of all the preparations.
7. The preposition عَنْ is used after هَلَكَ and حَيَّ in this verse. It signifies the origin and fountainhead. In Arabic, a preposition occurs for this meaning as well. Death and life here refers to spiritual death and life and the word proof (bayyinah) refers to the furqan that manifested itself in the battle of Badr and which made truth and falsehood evident to every upright person.
8. These divine attributes are cited with reference to the whole scheme mentioned above. Imam Amin Ahsan Islahi writes:
... The implication is that regardless of wherever the Muslims, the Quraysh and the caravan were, the Almighty, God who knew the secrets of each of these factions, was aware of their whisperings and cognizant of their intentions and then gathered all of them to realize the objective that He had set because He sees and knows all. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 483)
9. At times, things are depicted symbolically in a dream. This happened at this instance as well and the Prophet (sws) saw the army of the Quraysh in an extremely small number. This small number actually referred to their small number in essence and reality.
10. These words are addressed to the group which is under discussion since the beginning of the surah. The implication is that if the army of the Quraysh had been shown in large numbers in which it actually was, the Prophet (sws) would have mentioned them the way it was. The consequence of this would have been that the weak Muslims who had no courage to fight even when the Quraysh army was mentioned to them in small number, would have totally given up and a difference of opinion would have resulted and it would have become impossible to come out to fight.
11. Ie., saved them from expressing weakness and, after some discussion, even the weak Muslims became ready for the battle.
12. Ie., the reason for showing one another in few numbes is that both groups are not overcome by fear and that the furqan manifests itself which had been decided in God’s scheme.
13. God’s remembrance is a means of procuring steadfastness and steadfastness is necessary because without it, God’s help cannot be secured. Here Muslims are told to remember God in abundance. The reason is that if the circumstances are extremely adverse, then this remembrance is also needed copiously.
14. The actual words are: لَّعَلَّكُمْ تُفْلَحُوْنَ. In the terminology of the Qur’an, فلاح (success) is a comprehensive word. Imam Amin Ahsan Islahi writes:
... This comprises success both in this world and in the next. Mere dominanace can be achieved without God’s remembrance, but it cannot be a means of success. Success can only be acquired through that dominance whose door is opened with the help of God’s remembrance and in which those who attain this dominance live in God’s company. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 487)
15. A special meaning of obeying God and His Messenger is also understood here that while combating the enemy full discipline is shown in following the directives of God and His Messenger. This is because just as lack of God’s remembrance causes disruption in the mind and heart of a person, lack of discipline disturbs the order and system of a group.
16. This statement was given earlier with relation to individuals. Here it has been given with relation to collectivities. Imam Amin Ahsan Islahi writes:
... The implication is that if they want God’s help and close association, they should prove themselves worthy by their collective character. God does not help an indisciplined mob. He helps those who fight for His cause in a united and orderly way. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 488)
17. This is a reference to the pomp and show displayed by the Quraysh when they came out for the battle of Badr. The purpose is to tell Muslims that pomp and show is not befitting for believers. Whether they are at war or living peacefully, humility and servitude should reflect from them because their war is not mere war, it is tantamount to worshipping God and it is essential that this majesty of war should remain intact at every place. Whatever they need to do, they should do it for God and seek its reward in the Hereafter only. Just as this sincerity is needed from them in worship, it is also needed from them in war.
18. Obviously these statements were not given by Satan by exposing himself before others. He actually followed his set pattern of expressing them through his followers among human beings. It is evident from certain other instances in the Qur’an that the Jews of Madinah acted as Satan’s agents in this matter. It is very likely that as this instance too, they would have urged and encouraged the Quraysh to come forward and fight by saying that none can match their might. However, when the time came they must have backed out lest they too are seized by God’s torment. The reason was that they knew full well that Muhammad (sws) is the very messenger of God whose arrival had been prophecied in their scriptures. In the words of the Qur’an, they recognized him the way a father recognizes his estranged son. It is true that they were never prepared to accept any prophet or messenger outside their nation. Hence they wanted someone else to endanger himself and relieve them of this trial they had been inflicted with after the arrival of Muhammad (sws). After seeing both armies face to face, whatever Satan said manifested itself in the attitude of the Jews as well even though after encouraging the Quraysh they never ventured forth in the battlefield to openly help the Quraysh. The Qur’an has warned them here in a subtle way and also told the Muslims who is actually behind what they apparently see.
19. Ie., after divesting them of sense and reason, made them infatuated with that in spite of being underdogs they can fight a superior army and even though they are more of a mole hill, they can take on a mountain.
20. Thus He is dealing with them in precisely the same manner they have become worthy of because of their misdeeds. The actual words are: وَ مَاۤ اَنَا بِظَلَّامٍ لِّلْعَبِیْدِ. Here the negation on the exaggerated statement is meant to exaggerate the negation. I have translated this expression keeping in view this fact. What is stated here is the same mentioned elsewhere in the Qur’an thus: إِنَّ اللّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ (God is not the slightest bit unjust, (4:40)) and إِنَّ اللّهَ لاَ يَظْلِمُ النَّاسَ شَيْئًا (God is not the slightest bit unjust to people, (10:44)). Examples of this style are found in the Qur’an and in classical Arabic as well.
21. This refers to the punishments that descended on them one after the other so that they pay heed and are prepared to listen to their Prophet (sws). Precisely this is what happened with the Quraysh in the battle of Badr. It is thus stated that they have been treated in the same way as the people of the Pharoah and those before them.
22. The implication is that the torment of God follows a law. It is based entirely on God’s sight and hearing. Thus after choosing a nation to rise above all, if He decides to destroy them, then the reason is their misdeeds. This is the relentless practice of God regarding the rise and fall of nations. It is mentioned in verse 58 of Surah Bani Isra’il that God is dealing with each and every nation of this world in this manner and will continue to do so till the Day of Judgement. After the advent of His messengers, this dealing can be observed. If after conclusive communication of the truth from them, a nation denies God’s revelations, then this shows that it has totally gone astray. It is thus consigned to total doom.
23. Ie., beyond admonition, a phase has also reached which arose in the case of the previous nations in which they would even deny clear signs of God. The Quraysh too acted similary in the battle of Badr even after observing God’s furqan. Hence, they should now get ready to face its consequences. The fate the Pharaoh in his armies met after this adopting this attitude was that God had them drowned.
It is evident from this explanation that though the words كَدَأْبِ آلِ فِرْعَوْنَ occur twice in these verses, they are not meant for repetition. Imam Amin Ahsan Islahi writes:
... This is not a repetition; in fact, two different things are stated at both places. First it is said that this is the same admonition that was meted out to the Pharaoh and other nations. It is then stated that if they do not benefit from this admonition, then they too will ultimately be afflicted with the same decisive torment that these nations were afflicted with. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 497)
24. This is because a human being remains a human being as long as he has the ability to think and understand and is able to take decisions in the light of knowledge and intellect. If a person becomes devoid of this ability, he is no different from an animal. The words شَرَّ الدَّوَابِّ occur in the verse. The stress and intensity they carry has already been explained earlier in verse 22.
25. This is a reference to the Jews and other tribes with whom the Prophet (sws) made agreements after his migration in order to mutually help one another and live as good neighbours. However, whenever the circumstances for which these agreements were made would arise, they never abide by them and would always break them.
26. This refers to those people who had yet to enter combat and were ready waiting for their turn.
27. The actual words are: عَلَی سَوَآءٍ. What do they mean? Imam Amin Ahsan Islahi writes:
... The expression عَلَی سَوَآءٍ means that Muslims also have the right to retaliate on equal footing. It is evident from it that the revenge should never exceed the harm inflicted: it should be commensurate with it. Some people have derived from this expression that it is essential to inform the opposite party about the termination of a treaty. I could find no argument for this deduction in it. However, what is evident is that a mere hypothetical fear is not enough to end a treaty. The other party must have practically breached it. In the first place the verb تَخَافَنَّ has emphasis in it. Secondly, the condition عَلَی سَوَآءٍ also points to this. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 499)
28. Ie., if God does not like it, then the believers should also not like it.
29. The actual words are: اِنَّہُمۡ لَا یُعۡجِزُوۡنَ. They have the same meaning as the expression: أعجزه الصيد. Ie., فاته و لم يقدر عليه.
30. The actual word is: قوة. It is evident from other instances in the Qur’an that it is also used for numerical power. The implication is that now a they must have an organized force of warriors at their disposal at all times so that they may be used against the disbelievers when needed. It should not be the case that whenever an attack is to be launched a call for volunteers is given. Now believers should have an organized army as far as they are capable of and it should also be in large numbers as far as possible.
31. This refers to horses which have been trained for this very purpose. This has been said because in those times horses had the same status as tanks and fighter planes have today.
32. This is a reference to those elements and forces which were hitherto hidden but God knew that soon or late they will manifest themselves in some form or the other. For example, Jews and hypocrites with whom the Prophet (sws) had made treaties of remaining impartial. Similarly, the Romans, Ghassanids and the Persians too had become concerned with what was happening in Arabia and were looking at it with apprehension.
33. Ie., repaid to them in accordance with the principle God has prescribed for the reward of virtue.
34. Before the final command of extirminating the Quraysh was revealed in Surah al-Tawbah, the directive about them was that if the Quraysh want to wage war, then this confrontation shall be continued with them until the religion of God prevails in Arabia. However, if they want to strike a peace accord, then it can be done so that this very purpose can be achieved in a peaceful atmosphere and through preaching and persuasion. The agreement of Hudaybiyyah was concluded on this very basis. However, once the Quraysh broke it, Muslims were told that no reconciliation can now take place with them: they will have to accept faith. Though this directive was specifically meant for people to whom the Muhammad (sws) had conclusively communicated the truth, yet the guidance that can surely be derived from it for later times is that if the purpose of a war can be achieved through peace, then the latter should be given priority and any proposal of peace must not be turned down merely on the basis that the enemy has an evil intention in this and wants to be treacherous.
35. What is concealed in these rather concise words is beyond expression in words.
36. Earlier it had been stated that God helped the Prophet (sws) through the believers. This is a further explanation: it must not be regarded as something ordinary; it only became possible because of divine help. Imam Amin Ahsan Islahi writes:
... It is not difficult to gather people for a satanic purpose. Every ardent advocate can do this. However, to gather some selfless people purely for God’s cause in which the purpose is none else but to please Him and to maintain the priority of the Hereafter is not possible without divine help and blessings. People who had gathered around the Prophet (sws) had been incriminated with all sorts of evils in their previous life before they accepted faith. They had separate tribes; they were severely biased; each tribe had its own deities and these people would blindly worship them; their interests mutually clashed and to realize them they would use all sorts of illegal means and defy the norms of justice. To cleanse such a people from all their prejudices and vested interests and from all their customs and traditions was not possible without divine help. This help transformed them into individuals with a new outlook and also instilled in them the love of this outlook to the extent that they were ready to sacrifice their wives, children, assets, families, tribes, country and nation. No human being can accomplish this task even if he spends all the wealth of the world for this purpose. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 499)
37. Ie., for help, God and for companionship, these few Muslims are sufficient. Hence, he should not be worried to see the large number of disbelievers and the small number of believers. In other words, what was stated earlier in the words هُوَ الَّذِيَ أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ (it is He who aided you through His help and through the believers, (8:62)) is stated here.
38. Stated here is the condition for the jihad mentioned earlier by in verse 39 by the words حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلّه (until no persecution remains and all religion purely belongs to God) Here the Prophet (sws) is asked to urge the believers to undertake this jihad. Since, at that time, Muslims generally consisted of the سٰبِقُونَ الْاَوَّلُوْنَ (the pioneer cءذ onverts) from among the Muhajirun and the Ansar and there was no weakness in them with regard to faith and morality, they were bound to fulfill this responsibility even if they were outnumbered in the proportion 1:10. The strength of faith and morality is referred to here by the word: فقه. Imam Amin Ahsan Islahi has explained this. He writes:
فقه refers to the insight of faith. It is this insight which is man’s real quality. When a believer who is equipped with it sets foot in the battlefield, he finds within his solitary soul the power of a whole army. He experiences Divine help around him and death becomes dearer to him than life. The reason is that his insight illuminates before him the exalted destination in Paradise reserved for martyrs. It is this very insight which produces in him the perseverance and strength that make him equal in might to ten people who are devoid of it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 506)
39. Ie., the real directive was the one mentioned earlier but now many people have entered in the fold of Islam. Though Muslims greatly increased in numbers as a result of these conversions, yet the extent of their insight of faith is not as much as the سٰبِقُوْنَ الْاَوَّلُوْنَ (the pioneer converts). Consequently, the Almighty Himself informed the Muslims that now this ratio had decreased to 1:2 from the original 1:10.
Deliberation shows that just as these verses of Surah Anfal indicate the extent of the obligation of jihad, they also highlight the principle on which Divine Help descends on believers in an armed struggle. They unequivocally state that Divine Help in this matter is governed by a specific law and is not subject to the whims and desires of people. The Almighty has fixed a principle according to which He helps people who set out for jihad and always abides by this principle. A reflection on these verses shows that Divine Help in a war is based on the following three statutes:
Firstly, the basic thing that entitles people to Divine Help is perseverance and resolution. No group of Muslims becomes entitled to it unless it has this quality in it. A battalion of Muslims devoid of this quality should not expect Divine Help when it faces the enemy. The words صابِرُوْنَ (sabirun) and صَابِرَةٌ (sabirah) of the above quoted verses allude to this reality. Moreover, the words وَاللّهُ مَعَ الصَّابِرِيْنَ (God is with those who persevere) at the end of the verse also bear evidence to this fact.
Secondly, an army must be equipped with proper military strength if it is to wage war. No doubt, whatever happens, happens because of God’s will and one must fully repose one’s trust in Him, but this is also a reality that the Almighty has created this world on certain laws. The scheme behind these laws dictates that whatever measures are adopted for doing good and virtuous deeds, must have the backing of necessary resources. What are these means and resources? A ratio between Muslim and enemy forces has been put forth in these verses by the Almighty. If this has not been achieved, then efforts should be made by the Muslims to achieve it. If they wage jihad by ignoring this ratio by succumbing to emotions, they themselves would be responsible for such a rash step. Such a step would, of course, not be entitled to any Divine Help.
Thirdly, it is the force of faith that compensates for any lack of material force. The words عَلِمَ أَنَّ فِيْكُمْ ضَعْفًا (He knows that there is now weakness among you) and بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُوْنَ (for these are a people without insight) bear reference to this inference. The word ضَعْف (da’f) in Arabic is not only used for material and physical weakness but also for weakness in faith and belief. Similarly, the meaning of the words لَّا يَفْقَهُوْنَ used in contrast to the strength of faith imply a weakness in faith and belief. The verse, consequently, says that since the disbelievers are devoid of true faith and belief while, on the other hand, the believers possess them, the believers will be the victors even if outnumbered by 1:10.
Finally, it needs to be appreciated that the ratios stated in these verses for Divine Help are about the Companions of the Prophet (sws) – who were a group of noble souls who waged jihad alongside the Prophet (sws), and as a result of a direct command of the Almighty. In later times, it can be estimated whether this ratio has increased or decreased keeping in view the extent of faith Muslims have.
40. The verse begins with the words مَا كَانَ. This style can be adopted to blame as well as to dispel blame. Here it is used in the latter sense. The Quraysh had attacked Madinah on the excuse that Muslims wanted to plunder their trade caravan. When they lost the battle of Badr, then in order to protect their people from its evil effect they stirred the propaganda that their fear was true: when these Muslims were not able to loot the caravan, they captured prisoners and demanding ransom from them; slaves of this world have always stuck to these ways while prophets of God never do such things. Here the Qur’an has answered this propaganda: prophets of God never wage war to capture prisoners and to obtain money from them; it is only when they are compelled to wage war for a justified objective do they do so to capture prisoners and get hold of spoils of war in order to punish criminals against whom they were compelled to wage war. Thus, at this instance too, if bloodshed ensued it was not to capture prisoners on ransom but to punish the leaders of the Quraysh for their rebelliousness and this will continue until the persecution they were guilty of is eliminated and only God’s religion reigns supreme in Arabia. It is this fate that they have now become worthy of once a messenger of God has conclusively conveyed the truth to them.
41. It is not stated that the Prophet (sws) and his followers who are believers seek the Hereafter. On the contrary, what is stated is that God wants the Hereafter. Imam Amin Ahsan Islahi, while explaining this, writes:
… The purpose of this is to express the fact that whatever is happening through the hands of the Messenger of God and the believers is not happening because of their will and intention; they are mere means in this whole undertaking. Whatever they are doing is precisely the will and intention of God. It is the will of God for His people that if they do everything while keeping in mind that their real objective is the Hereafter, then no step taken by God’s messenger and his companions is against the will of God. In other words, God has taken upon Himself the responsibility of the battle of Badr and all other undertakings of similar nature. In the end, it is said that God is powerful and wise. No one can stop Him if He decides to do something and whatever He intends to do is based on justice and wisdom. Whatever frivolous talk they are indulging in, they should continue with it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 511)
42. Reference is to the way adopted by the Quraysh to dislocate the Prophet (sws) and his companions from their houses, subjecting them to torment and following them into Madinah and trying to eliminate them from this world. The actual word to convey this meaning is اَخَذَ. It comes in the meanings of “to take, to get hold of, to adopt, to take up.” The implication is that they should show gratitude to God that though their prisoners were captured, they were released on ransom. Otherwise, it was fully justified if they had been subjected to a decisive punishment which is generally meted out to those who deny the prophets of God and as a result if their nation had been totally wiped out from the face of the earth.
43. Ie., they should eat without any hesitation whatever is pure and wholesome but they should fear getting entangled in something prohibited by God. If, even in spite of this, if they are guilty of some minor blemishes, they should rest assured that God is gracious and merciful.
44. Ie., if the Almighty sees in them a proclivity towards justice in view of this whole matter and also the inclination to accept the truth, His grace and mercy will turn towards them and will bless them with the gift of faith – something which is far greater in extent to the ransom extracted from them. And surely the reward of this gift is eternal Paradise.
45. This is a reference to the betrayal the Quraysh were guilty of in case of Abraham (sws), the House of God he built and the religion that was revealed to him. They were made the custodians of this House and advocates of this religion. Yet they adopted polytheism instead of adhering to monotheism and transformed this place of worship that was made a centre of monotheism for mankind into place of idol worship in order to achieve their vested interests.
46. This is an assurance sounded by the Prophet (sws) and a threat to prisoners of the battle of Badr: if they commit any breach of trust God will again give these people in his control and they will then be given a greater punishment than the one they have now been given.
47. In those times, it was very difficult for a person to survive in Arabia without the help and assistance of others. Before Islam, this support was provided to a person through his family and tribe. If a person faced any danger or difficulty, the people of his family and tribe would selflessly support him. After accepting Islam, Muslims began to be deprived in this aspect from everywhere. The continuous state of war made matters even worse. The question then arose: what should be done with people who are living among disbelievers and have been left stranded without any help? Here at the end of the surah, the Qur’an has answered this question: this help and support will only be possible when when these people show strength and take one further step by migrating to Madinah. The relationship of mutual support and help which has been established between the Ansar and the Muhajirun on the basis of faith and religion can only materialize afer migration. It is this very relationship which has made them a strongly bonded unit in waging jihad for the cause of God. People who have newly converted should also come forward and in order to fulfil the requisites of their faith participate in this jihad. This will automatically earn them the help and support they are seeking.
48. Ie., what has been prohibited is the responsibility of helping them in the absolute sense come what may. As for people who are harassed in the name of religion and they ask for help, then Muslims are bound to help them. This has been stated because at that time an organized Muslim government had been set up in Madinah and they were in a position to take up this responsibility keeping in view their military might.
49. This is a very strong warning: ethical conduct must reign supreme in all circumstances; even in times of war it has to be followed. In this regard, the most important thing is fulfilling promises and treaties. Thus if a nation with whom a Muslim state has a peace treaty and that nation is guilty of oppressing Muslims, then the oppressed cannot be helped in the presence of such a treaty. In order to help them, it is essential that first this treaty be openly declared null and void.
50. This is the reason why it is essential to help such people if they face persecution. Imam Amin Ahsan Islahi writes:
... It is stated that as far as enmity with Muslims and Islam is concerned, all disbelievers are united. It is a matter of reward for them to persecute and harass any person who accepts Islam. Matters have reached the state that the honour of their own brethren to save them from the clutches of the oppressor has dashed to ground. Their lives and wealth have now become legal for consumption. If in such a situation Muslims do not help these people, it will mean that in order to persecute people oppression and injustice will become rampant in the land. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 3, 518)
51. This is an exhortation to wage jihad in those circumstances. The Qur’an has made it clear that in this situation these two things have become the barometer of truth. It is essential for every person who lays claim to faith to migrate to Madinah and together with the Muhajirun and Ansar participate in the jihad against the disbelievers. A person will be regarded as true in faith if he either becomes a Muhajir or an Ansar. No other option is available in this regard. It is evident from this that in order to help religion, migration and jihad are two such requirements which are irreplacable when their time comes. On such occasions, these two become the first and last requirement from every Muslim.
52. Ie., Muslims should not have a small heart for those who join them later. If today God has given them the urge and opportunity to accept His call, they must be grateful for this. He will give the same urge and opportunity to others in future. Muslims must not welcome these new entrants with a sense of superiority; in fact, they should welcome them with love and affection. Concealed in these words obviously is also the urge for the new comers to adhere to faith and undertake migration and jihad.
53. This is a very apt reminder: the help and support mentioned above do not mean that God has changed the rights and obligations that emanate from blood relationships. This certainly is not the case; those rights and obligations are still intact. Blood relations and the right of inheritance and other related affairs on the basis of these relations are eternal parts of the law given by God. This support and help is not meant to change them. They have priority in all circumstances and shall be fulfilled before fulfilling any requirement of help and support on the basis of religion. This directive of God is based on His flawless knowledge. He has prescribed a situation and place for each thing. All rights and obligations must be fulfilled keeping in view this aspect.