Surah Al-Anfal Part 1 Ayat 1-10 by honeyfortheheart The Tafsir of Surat Al-Anfal (The Spoils of War) (Chapter - 8) Which was revealed in Al-Madinah There are seventy-five Ayat in this Surah. The word count of this Surah is one thousand, six hundred and thirty-one words and its letters number five thousand, two hundred and ninety- four. In the Name of Allah the Most Gracious, the Most Merciful {1. They ask you about Al-Anfal (the spoils of war). Say: Al-Anfal are for Allah and the Messenger. So have Taqwa of Allah and settle all matters of difference among you, and obey Allah and His Messenger, if you are believers.} Meaning of Anfal Al-Bukhari recorded that Ibn Abbas said, Al-Anfal are the spoils of war. Al-Bukhari also recorded that Said bin Jubayr said, I said to Ibn Abbas, Surat Al-Anfal He said, It was revealed concerning (the battle of) Badr. (Fath Al-Bari 8:156) Ali bin Abi Talhah reported, as Al-Bukhari recorded from Ibn Abbas without a chain of narration, that Ibn Abbas said, Al-Anfal are the spoils of war; they were for the Messenger of Allah , and none had a share in them. (At-Tabari 13:378) Similar was said by Mujahid, Ikrimah, Ata, Ad-Dahhak, Qatadah, Ata Al-Khurasani, Muqatil bin Hayyan, Abdur- Rahman bin Zayd bin Aslam and several others. (At-Tabari 13:361-362) It was also said that the Nafl (singular for Anfal) refers to the portion of the spoils of war that the commander gives to some of the fighters after dividing the bulk of the spoils. It was also said that Anfal refers to the Khumus; one-fifth of the captured goods after four-fifths are divided [between the fighters]. It was also said that the Anfal refers to the Fay, the possessions taken from the disbelievers without fighting, and the animals, servants or whatever other possessions escape from the disbelievers to Muslims. Ibn Jarir recorded that Ali bin Salih bin Hay said: It has reached me that, They ask you about Al-Anfal is about the divisions. This refer to what the Imam gives to some squads in addition to what is divided among the rest of the soldiers. The Reason behind revealing Ayah 8:1 Imam Ahmad recorded that Sad bin Malik said, I said, O Allahs Messenger, Allah has brought comfort to me today over the idolators, so grant me this sword. He said, This sword is neither yours nor mine; put it down. So I put it down, but said to myself, The Prophet might give this sword to another man who did not fight as fiercely as I did. I heard a man calling me from behind and I said, Has Allah revealed something in my case? The Prophet, peace and blessings of Allah be upon him, said, You asked me to give you the sword, but it is not for me to decide about. However, it has been granted to me (by Allah), and I give it to you. So Allah sent down this Ayah, They ask you about Al-Anfal. Say: Al-Anfal are for Allah and the Messenger. (Ahmad 1:178) Abu Dawud, At -Tirmidhi and An-Nasai collected this Hadith, At -Tirmidhi said, Hasan Sahih. (Abu Dawud 3:177) Another Reason behind revealing the Ayah 8:1 Imam Ahmad recorded that Abu Umamah said, I asked Ubadah about Al-Anfal and he said, It was revealed about us, those who participated in (the battle of) Badr, when we disputed about An-Nafl and our dispute was not appealing. So Allah took Al-Anfal from us and gave it to the Messenger of Allah. The Messenger divided it equally among Muslims. (Ahmad 5:322) Imam Ahmad recorded that Abu Umamah said that Ubadah bin As-Samit said, We went with the Messenger of Allah to the battle of Badr. When the two armies met, Allah defeated the enemy and some of us pursued them inflicting utter defeat and casualties. Another group of us came to the battlefield collecting the spoils of war. Another group surrounded the Messenger of Allah, peace and blessings of Allah be upon him, so that the enemy could not attack him suddenly. When it was night and the various army groups went back to our camp, some of those who collected the spoils said, We collected it, so none else will have a share in it. Those who went in pursuit of the enemy said, No, you have no more right to it than us. We kept the enemy away from the war spoils and defeated them. Those who surrounded the Messenger of Allah to protect him said, You have no more right to it than us, we surrounded the Messenger of Allah for fear that the enemy might conduct a surprise attack against him, so we were busy. The Ayah, They ask you about Al-Anfal (the spoils of war). Say: Al-Anfal are for Allah and the Messenger. So fear Allah and settle all matters of difference among you. was revealed and the Messenger of Allah divided the Anfal equally between Muslims. (Ahmad 5:323) And Allahs Messenger would give a fourth for Anfal when there was a surprise attack in the land of the enemy, and when there was a confrontation then a third to the people who returned. The Prophet used to dislike the Anfal and encouraged strong fighters to give some of their share to weak Muslim fighters. At-Tirmidhi and Ibn Majah collected a similar narration for this Hadith, and At-Tirmidhi said, Hasan. (Tuhfat Al-Ahwadhi 8:468 and Ibn Majah 2:951) Allah said, So have Taqwa of Allah and settle all matters of difference among you The Ayah commands, have Taqwa of Allah in all your affairs, settle matters of differences between you, do not wrong each other, do not dispute, and do not differ. Certainly, the guidance and knowledge that Allah has granted you is better than what you are disputing about [such as Al-Anfal], and obey Allah and His Messenger in the division that the Messenger makes according to Allahs order. The Prophet only divided according to what Allah ordained, which is perfectly just and fair. Ibn Abbas commented on this Ayah, This is a command from Allah and His Messenger to the believers, that they should have Taqwa of Allah and settle all matters of differences between them. (At-Tabari 13:384) A similar statement was reported from Mujahid. (At-Tabari 13:384) As-Suddi also commented on Allahs statement, So have Taqwa of Allah and settle all matters of difference among you, meaning Do not curse each other. (At-Tabari 13:384) {2. The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith; and they put their trust in their Lord 3. Who perform the Salah and spend out of what We have provided them, 4. It is they who are the believers in truth. For them are grades of dignity with their Lord, and forgiveness and a generous provision (Paradise).} Qualities of the Faithful and Truthful Believers Ali bin Abi Talhah reported that Ibn Abbas said about the Ayah, The believers are only those who, when Allah is mentioned, feel a fear in their hearts None of Allahs remembrance enters the hearts of the hypocrites upon performing what He has ordained. They neither believe in any of Allahs Ayat nor trust (in Allah) nor pray if they are alone nor pay the Zakah due on their wealth. Allah stated that they are not believers. He then described the believers by saying, The believers are only those who, when Allah is mentioned, feel a fear in their hearts and they perform what He has ordained, and when His Ayat are recited unto them, they increase their faith and conviction, and they put their trust in their Lord, having hope in none except Him. (At-Tabari 13:386) Mujahid commented on, their hearts Wajilat, Their hearts become afraid and fearful. (At-Tabari 13:386) Similar was said by As-Suddi and several others. (At-Tabari 13:386) The quality of a true believer is that when Allah is mentioned, he feels a fear in his heart, and thus implements His orders and abstains from His prohibitions. Allah said in a similar Ayah, And those who, when they have committed Fahishah (immoral sin) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - and do not persist in what (wrong) they have done, while they know (3:135), and, But as for him who feared standing before his Lord, and restrained himself from vain desires. Verily, Paradise will be his abode. (79:40-41) Sufyan Ath-Thawri narrated that As-Suddi commented, The believers are only those who, when Allah is mentioned, feel a fear in their hearts A man might be thinking of committing injustice or a sin. But he abstains when he is told, Have Taqwa of Allah, and his heart becomes fearful. Faith increases when the Quran is recited Allahs statement, And when His Ayat are recited unto them, they increase their faith is similar to His statement, And whenever there comes down a Surah, some of them (hypocrites) say: Which of you has had his faith increased by it? As for those who believe, it has increased their faith, and they rejoice (9:124). Al-Bukhari and other scholars relied on this Ayah (8:2) and those similar, as evidence that faith increases and varies in strength from heart to heart. This is also the view of the majority of the scholars of Islam, prompting some scholars, such as Ash-Shafi`i, Ahmad bin Hanbal and Abu Ubayd to declare that this is the consensus of the Ummah, as we mentioned in the beginning of the explanation of Sahih Al-Bukhari. All the thanks and praises are due to Allah. Allah said, And they put their trust in their Lord. The Reality of Tawakkul Therefore, the believers hope in none except Allah, direct their dedication to Him alone, seek refuge with Him alone, invoke Him alone for their various needs and supplicate to Him alone. They know that whatever He wills, occurs and that whatever He does not will never occurs, that He alone is the One Who has the decision in His kingdom, without partners; none can avert the decision of Allah and He is swift in reckoning. Hence the statement of Said bin Jubayr, Tawakkul of Allah is the essence of faith. Deeds of Faithful Believers Allah said next, Who perform the Salah and spend out of what We have provided them. Allah describes the actions of the believers after He mentioned their faith. The acts mentioned here include all types of righteous acts, such as establishing prayer, which is Allahs right. Qatadah said, Establishing the prayer requires preserving its times, making ablution for it, bowing down and prostrating. (Ibn Abi Hatim 1:37) Muqatil bin Hayyan said, Establishing the prayer means to preserve its times, perform perfect purity for it, perform perfect bowings and prostrations, recite the Quran during it, sitting for Tashahhud and reciting the Salah (invoking Allahs blessings) for the benefit of the Prophet. (Ibn Abi Hatim 1:37) Spending from what Allah has granted includes giving the Zakah and the rest of the what is due from the servant, either what is obligatory or recommended. All of the servants are Allahs dependents, and the most beloved among them to Him are the most beneficial to His creation. The Reality of Faith Allahs statement, It is they who are the believers in truth. means, those who have these qualities are the believers with true faith. The Fruits of Perfect Faith Allah said, For them are grades of dignity with their Lord meaning, they have different grades, ranks and statusin Paradise, They are in varying grades with Allah, and Allah is All-Seer of what they do. (3:163) Next, Allah said, and forgiveness, therefore, Allah will forgive them their sins and reward them for their good deeds. In the Two Sahihs, it is recorded that the Messenger of Allah, peace and blessings of Allah be upon him, said, The residents of Illiyyin (in Paradise) are seen from those below them, just as you see the distant planet in the horizon of the sky. They said, O Allahs Messenger! They are the grades of the Prophets that none except them would attain. The Prophet, peace and blessings of Allah be upon him, said, Rather, by He in Whose Hand is my soul! They are for men who have faith in Allah and believed in the Messengers. (Fath Al-Bari 6:368 and Muslim 4:2177) In a Hadith recorded by Imam Ahmad and the collectors of Sunan, Abu Atiyyah said that Ibn Abu Said said that the Messenger of Allah, peace and blessings of Allah be upon him, said, Residents of Paradise see the residents of the highest grades just as you see the distant planet in the horizon of the sky. Verily, Abu Bakr and Umar are among them (in the highest grades), and how excellent they are. (Ahmad 3:27) {5. As your Lord caused you to go out from your home with the truth; and verily, a party among the believers disliked it. 6. Disputing with you concerning the truth after it was made manifest, as if they were being driven to death, while they were looking (at it). 7. And (remember) when Allah promised you (Muslims) one of the two parties, that it should be yours; you wished that the one not armed should be yours, but Allah willed to justify the truth by His Words and to cut off the roots of the disbelievers. 8. That He might cause the truth to triumph and bring falsehood to nothing, even though the criminals hate it.} Following the Messenger is Better for the Believers Allah said, As your Lord caused you to go out... After Allah described the believers as fearing their Lord, resolving matters of dispute between themselves and obeying Allah and His Messenger, He then said here, since you disputed about dividing war spoils and differed with each other about them, Allah took them away from you. He and His Messenger then divided them in truth and justice, thus ensuring continued benefit for all of you. Similarly, you disliked meeting the armed enemy in battle, who marched in support of their religion and to protect their caravan. You disliked fighting, so Allah decided that battle should occur and made you meet your enemy, without planning to do so on your part. This incident carried guidance, light, victory and triumph. Allah said; Jihad is ordained for you though you dislike it, and it may be that you dislike a thing which is good for you, and that you like a thing which is bad for you. Allah knows but you do not know. (2:216) As-Suddi commented, And verily, a party among the believers disliked to meet [the armed] idolators. Disputing with you concerning the truth after it was made manifest Some have commented, (Allah says) they ask and argue with you about Al-Anfal just as they argued with you when you went out for the battle of Badr, saying, You marched with us to confiscate the caravan. You did not inform us that there will be fighting and that we should prepare for it. but Allah willed to justify the truth by His Words Allah says, He willed for you to meet the armed enemy [rather than the caravan] so that He makes you prevail above them and gain victory over them, making His religion apparent and Islam victorious and dominant above all religions. He has perfect knowledge of the consequences of all things, you are surrounded by His wise planning, although people only like what appears favorable to them, Jihad (fighting in Allahs cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you (2:216). Muhammad bin Ishaq reported that Abdullah bin Abbas said, When the Messenger of Allah heard that Abu Sufyan had left the Sham area (headed towards Makkah with Qurayshs caravan), he encouraged the Muslims to march forth to intercept them, saying, This is the caravan of Quraysh carrying their property, so march forth to intercept it, Allah might make it as war spoils for you. The people started mobilizing Muslims, although some of them did not mobilize, thinking that the Prophet would not have to fight. Abu Sufyan was cautiously gathering information on the latest news spying on travelers he met, out of fear for the caravan, especially upon entering the area of Hijaz (Western Arabia). Some travelers told him that Muhammad had mobilized his companions for his caravan. He was anxious and hired Damdam bin Amr Al-Ghifari to go to Makkah and mobilize the Quraysh to protect their caravan, informing them that Muhammad had mobilized his Companions to intercept the caravan. Damdam bin Amr went in a hurry to Makkah. Meanwhile, the Messenger of Allah marched with his companions until he reached a valley called Dhafiran. When he left the valley, he camped and was informed that the Quraysh had marched to protect their caravan. The Messenger of Allah consulted the people for advice and conveyed the news about Quraysh to them. Abu Bakr stood up and said something good, and so did Umar. Al-Miqdad bin Amr stood up and said, O Allahs Messenger! March to what Allah has commanded you, for we are with you. By Allah! We will not say to you what the Children of Israel said to Musa, So go you and your Lord and fight you two, we are sitting right here (5:24). Rather, go you and Your Lord and fight, we will be fighting along with you both. By He Who has sent you with Truth! If you decide to take us to Birk-ul-Ghimad, we will fight along with you until you reach it. The Messenger of Allah said good words to Al-Miqdad and invoked Allah for his benefit. The Messenger of Allah peace and blessings of Allah be upon him, again said, Give me your opinion, O people! wanting to hear from the Ansar. This is because the majority of the people with him then were the Ansar. When the Ansar gave the Prophet their pledge of obedience at Al-Aqabah, they proclaimed, O Allahs Messenger! We are not bound by this pledge unless, and until, you arrive in our land. When you have arrived in our area, you are under our protection, and we shall protect you in the same manner we protect our children and wives. The Messenger of Allah feared that the Ansar might think that they are not obliged to support him except from his enemies who attack Al-Madinah, not to march with him to an enemy in other areas. When the Prophet said this, Sad bin Muadh asked him, O Allahs Messenger! Is it us whom you meant. The Prophet answered in the positive. Sad said, We have faith and believed in you, testified that what you brought is the truth, and gave you our pledges and promises of allegiance and obedience. Therefore, march, O Allahs Messenger, for what Allah has commanded you. Verily, by He Who has sent you in Truth, if you decided to cross this sea (the Red Sea), we will follow you in it, and none among us would stay behind. We do not dislike that we meet our enemy tomorrow. Verily, we are patient in war, fierce in battle. May Allah make you witness what makes your eyes pleased with us. Therefore, march with us with the blessing of Allah. The Messenger of Allah was pleased with what Sad said and was encouraged by it. He proclaimed, March with the blessing of Allah and receive the good news. For Allah has indeed promised me one of the two camps (confiscating the caravan or defeating the Quraysh army). By Allah! It is as if I am now looking at the demise of the people (the Quraysh). (At-Tabari 13:399) Al-Awfi reported similar from Ibn Abbas. (At-Tabari 13:403) As-Suddi, Qatadah, Abdur-Rahman bin Zayd bin Aslam; and several others among the Salaf and later generations mentioned similarly, (At-Tabari 13:402 and 405) We have just summarized the story as Muhammad bin Ishaq briefed it. {9. (Remember) when you sought help of your Lord and He answered you (saying): I will help you with a thousand of the angels Murdifin. 10. Allah made it only as glad tidings, and that your hearts be at rest therewith. And there is no victory except from Allah. Verily, Allah is Almighty, All-Wise.} Muslims invoke Allah for Help, Allah sends the Angels to Help Them Al-Bukhari wrote in the book of battles (in his Sahih) under Chapter: Allahs statement, (Remember) when you sought help of your Lord and He answered you until, then verily, Allah is severe in punishment that Ibn Masud said, I was a witness to something that Al-Miqdad bin Al-Aswad did, that I would like more than almost anything else to have been the one who did it. Al-Miqdad came to the Prophet while he was invoking Allah against the idolators and proclaimed, We will not say as the people of Musa said, So go you and your Lord and fight you two. Rather, we will fight to your right, to your left, before you and behind you. I saw the Prophets face beaming with pleasure because of what Al-Miqdad said to him. (Fath Al-Bari 7:335) Al-Bukhari next narrated from Ibn Abbas that on the day of Badr, the Prophet said, O Allah! I invoke You for Your covenant and promise (victory). O Allah! If You decide so (cause our defeat), You will not be worshipped. Abu Bakr held the Prophets hand and said, Enough. The Prophet went out proclaiming, Their multitude will be put to flight, and they will show their backs. An-Nasai also collected this Hadith. (Fath Al-Bari 7:335 and An-Nasai in Al-Kubra 6:477) Allahs statement, with a thousand of the angels Murdifin means, they follow each other in succession, according to Harun bin Hubayrah who narrated this from Ibn Abbas about, Murdifin, (At-Tabari 13:412) meaning each behind the other in succession. Ali bin Abi Talhah Al-Walibi reported that Ibn Abbas said, Allah supported His Prophet and the believers with a thousand angels, five hundred under the leadership of Jibril on one side and five hundred under the leadership of Mikail on another side. (At-Tabari 13:423) Imams Abu Jafar bin Jarir At-Tabari and Muslim recorded that Ibn Abbas said (At-Tabari 13:409 and Muslim 3:1383) that Umar said, While a Muslim man was pursuing an idolator (during the battle of Badr), he heard the sound of a whip above him and a rider saying, Come, O Hayzum! Then he looked at the idolator, who fell to the ground. When he investigated, he found that the idolators nose had wound and his face torn apart, just as if he received a strike from a whip on it, and the entire face had turned green. The Ansari man came to the Messenger of Allah and told him what had happened and the Messenger replied, You have said the truth, that was from the reinforcements from the third heaven. The Muslims killed seventy (pagans) in that battle and captured another seventy. (Muslim 3:1384) Al-Bukhari also wrote a chapter in his Sahih about the participation of the angels in Badr. He collected a Hadith from Rifah bin Rafi Az-Zuraqi, who participated in Badr, Jibril came to the Prophet and asked him, How honored are those who participated in Badr among you The Prophet said, Among the best Muslims. Jibril said, This is the case with the angels who participated in Badr. (Fath Al-Bari 7:362) Al-Bukhari recorded thisHadith. At-Tabarani also collected it in Al-Mujam Al-Kabir, but from Rafi bin Khadij, which is an apparent mistake. The correct narration is from Rifa`h, as Al-Bukhari recorded it. In the Two Sahihs, it is recorded that the Messenger of Allah, peace and blessings of Allah be upon him, said to Umar, when Umar suggested that the Prophet have Hatib bin Abi Baltaah executed, He [Hatib] participated in Badr. How do you know that Allah has not looked at the people of Badr and proclaimed, Do whatever you want, for I have forgiven you. (Fath Al-Bari 7:355 and Muslim 4:1941) Allah said next, Allah made it only as glad tidings... Allah made sending down the angels and informing you of this fact as glad tidings, and that your hearts be at rest therewith. Surely, Allah is able to give you (O Muslims) victory over your enemies, and victory only comes from Him, without need to send the angels, And there is no victory except from Allah. Allah said in another Ayah, So, when you meet (in fight in Allahs cause) those who disbelieve, smite (their) necks till when you have killed and wounded many of them, then bind a bond firmly (on them, take them as captives). Thereafter (is the time) either for generosity (free them without ransom), or ransom (according to what benefits Islam), until war lays down its burden. Thus, but if it had been Allahs will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allah, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them. (47:4-6) [That is, they will recognise their places as they did in this worldly life.] and, And so are the days (good and not so good), that We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the wrongdoers. And that Allah may test (or purify) the believers (from sins) and destroy the disbelievers. (3:140-141) These are points of wisdom for which Allah has legislated performing Jihad, by the hands of the believers against the disbelievers. Allah used to destroy the previous nations that denied the Prophets, using various disasters that encompassed these rebellious nations. For instance, Allah destroyed the people of Nuh with the flood, Ad with the wind, Thamud with the scream, the people of Lut with an earthquake and the people of Shuayb by the Day of the Shadow. After Allah sent Musa and destroyed his enemy Firawn and his soldiers by drowning, He sent down the Tawrah to him in which He legislated fighting against the disbelievers, and this legislation remained in the successive Laws. Allah said, And indeed We gave Musa - after We had destroyed the generations of old - the Scripture as an enlightenment. (28:43) It is more humiliating for the disbeliever and more comforting to the hearts of the faithful that the believers kill the disbelievers by their own hands. Allah said to the believers of this Ummah, Fight against them so that Allah will punish them by your hands, and disgrace them, and give you victory over them, and heal the breasts of a believing people. (9:14) This is why killing the disbelievers of Quraysh by the hand of their enemies, whom they used to despise, was more humiliating to the disbelievers and comforting to the hearts of the party of faith. Abu Jahl, for instance, was killed in battle and this was more humiliating for him than dying in his bed, or from lightening, wind, or similar afflictions. Also, Abu Lahab died from a terrible disease [that caused him to stink] and none of his relatives could bear approaching him. They had to wash him with water by sprinkling it from a distance, then threw stones over his corpse, until it was buried under them! Allah said next, Verily, Allah is All-Mighty, the might is His, His Messengers and the believers, both in this life and the Hereafter. Allah said in another Ayah, We will indeed make victorious Our Messengers and those who believe, in this worlds life and on the Day when the witnesses will stand forth (Day of Resurrection). (40:51) Allah said next, All-Wise. in that He legislated fighting the disbeliever, even though He is able to destroy them and bring their demise by His will and power, all praise and honor is due to Him.
Posted on: Sun, 31 Aug 2014 17:26:03 +0000