الأنفال

See 1:1.

Commentary:

See 1:1.

3:33; 4:60; 8:47; 9:71; 24:55.

Important Words:

انفال (spoils) is the plural of النفل which is derived from نفل. They say نفل الرجل فلانا i.e. the man gave to such a one a gift for which he expected no return. نفل الامام الجند means, the leader allotted the spoils to the soldiers. نفله النفل or انفله النفل means, he gave him the spoils of war. نفله also means, he gave him more than his portion or more than his due. انفله (of which the plural is النوافل means, spoils of war; gift or a voluntary gift; something done or recommended to be done voluntarily without its being obligatory; a grandchild, because he or she is over and above one’s own children. نفل —nafal (of which the plural is انفال) means, spoils of war; a free gift; something extra or additional or in excess. النفل—nafl (of which the plural is النوافل) means, an act performed voluntarily, without its being obligatory (Aqrab). النفل (plural انفال) also means, such spoil or gain as comes in the form of God’s favour without one having laboured for it or deserved it (Mufradat).

Commentary:

This verse does not relate to the division of spoils. The law with regard to that is to be found in 8:42 below. The present verse relates only to the attainment of gains and spoils and not to their division. It was revealed after the Battle of Badr. Before that battle, God had promised the Muslims victory over one of the two parties of idolaters, either the caravan which was returning from Syria under the leadership of Abu Sufyan, or the Meccan army that had, under the leadership of Abu Jahl, marched out of Mecca to fight the Muslims. The Muslims were very weak at that time; and, considering their extreme weakness, they naturally asked whether, in spite of the great disparity in numbers and resources between them and their enemy, they were to gain victory over the enemy and win spoils. The question was similar to that of Zachariah who, when given the glad tidings of a son, asked: My Lord, how shall I have a son, when old age has overtaken me, and my wife is barren (3:41)? The question asked by Muslims in the verse under comment pertained not only to the encounter which took place at Badr but also to subsequent encounters which were sure to take place between the two parties. The Quran answers the question by saying, the spoils belong to Allah and the Messenger, meaning that God has decreed that Muslims should secure victories against their enemy and nothing can stop it.

The words: So fear Allah and set things right among yourselves and obey Allah and His Messenger, signify that though victories and spoils will come, yet there are three conditions for the fulfilment of this promise of victory. The first condition requires Muslims to be God-fearing; the second lays down that their mutual relations should be cordial and they should live at peace and amity with one another; the third calls upon them to obey God and follow the instructions of the Holy Prophet. If Muslims fulfilled these three conditions, God would undoubtedly fulfil His promise of victory.

22:36.

9:124.

Commentary:

The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.

5:56; 9:71; 27:4; 31:5; 73:21.

See 2:4.

Commentary:

This and the previous verse mention some of the qualities of true believers to whom God has promised victory in 8:2 above. God will grant them victories, provided they, on their part, answer the description given in these verses. See also 2:4.

8:75.

Commentary:

The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.

The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."

Important Words:

The particle کما (as) ordinarily meaning "just as" or "like unto" is also sometimes used in the sense of "as" or "since" or "because." The Arabs say کما تطیع اللّٰہ ید خلك الجنة i.e. as you obey Allah, so He will make you enter Heaven (Muhit).

Commentary:

There has been much difference of opinion about the significance of the word کما (as) occurring in the beginning of this verse and briefly treated under Important Words above. Preferably the word has been used here in the sense of "as" or "since" in which case the words نصرك علی اعدائك (therefore He helped thee against thy enemies) would be taken to be understood at the end of the verse, as shown in the text. If, however, the word is taken in its ordinary sense of "just as," then the verse would be interpreted as providing an illustration of how God grants victories to His servants and bestows spoils and honourable provision on them (see the promises contained in 8:2, 5 above). In this case the verse could be rendered as: "God grants victories and spoils to His servants and bestows on them honourable provision just as He did when He brought thee forth from thy house, etc."

The expression بالحق (rightfully) refers to the fact that it was by Divine command, and under Divine revelation, that the Holy Prophet went forth from Medina to meet the enemy.

The verse thus signifies that, as the Holy Prophet had come forth by God’s own command, and under His special revelation, therefore God could not forsake him; so He helped him against the enemy.

The verse relates to the Battle of Badr. When Muslims came forth from Medina, they did not know that they would have to fight a Meccan army. So they did not come fully prepared for battle. Hence, when, on the way, the Holy Prophet revealed to them the fact that they would have to fight the Meccan army, they asked him why he had not told them so at Medina, so that they might have come prepared to meet the enemy. Their anxiety was not for themselves but for the Holy Prophet, whom they loved more than their lives. Hence, in their condition of unpreparedness, they were unwilling to expose him to danger. That the Muslims were anxious for the sake of the Holy Prophet and not for themselves and that it was his going forth that they did not like is clear from the verse itself which uses the words "brought thee forth" and not "brought you forth." The verse thus implies that when the Companions of the Holy Prophet were so anxious about their beloved Master—God, Whose Messenger he was—could not leave him unprotected; His love for him was certainly greater than that of his Companions.

Commentary:

This verse refers not to the Companions of the Holy Prophet, as wrongly understood by some commentators, but to his enemies. There is absolutely no evidence in history to show that the Holy Prophet’s Companions disputed with him with regard to fighting the enemy. On the contrary, it is expressly related that when before the Battle of Badr he consulted them, they all expressed their readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham, ii. 13). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). What the verse, therefore, means is simply this that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death itself.

Important Words:

الشوکة (sting) is derived from شاك. They say شاکنی الشوك i.e. the thorn hurt or wounded me or it pierced my body. الشوکة is both the noun-infinitive from شاك and the singular of الشوك (thorns, spines, etc.). الشوکة means, thorn; sting; point of a spear, etc.; any weapon or weapons; sharpness of weapons; strength or might or vehemence thereof in war and fighting (Lane & Aqrab).

Commentary:

The "two parties" mentioned in the verse refer to (1) the Meccan army that had come forth to fight the Muslims, and (2) the Meccan caravan that was returning from the north and proceeding home. The former, besides being much larger in number, was heavily armed and very well-equipped; while the caravan was only lightly armed. Both belonged to Mecca and were equally hostile to Islam.

The verse signifies that as Allah had already made a promise to the Holy Prophet that He would give victory to Muslims over one of the two Meccan parties, viz. the caravan or the army, so against all hope He granted them victory in fulfilment of His promise. This shows that while yet at Medina, the Holy Prophet had been informed by God of the possible attack by the Meccan army, for without this Allah could not refer to "one of the two parties," but that the Holy Prophet kept the matter secret. The words, thy Lord Who rightfully brought thee forth from thy house, while a party of the believers were averse (8:6 above), also show that at Medina the Holy Prophet had undoubtedly received Divine revelation informing him of the coming attack by the enemy and that it was God Who had ordered the Holy Prophet to come forth. The above-quoted words also hint that the Holy Prophet kept this information secret, revealing it to only a few of his chosen comrades.

The words غیر ذات الشوکة (without sting) imply that the Muslims wanted to meet the party that was without sting, (i.e. the caravan) which they could easily overcome but that God desired to bring about an encounter with the army which could not be easily conquered, and His object in doing so was to establish the truth by His words and to cut off the root of the disbelievers, so that the prophecies with regard to the destruction of the enemy might be fulfilled that day, and their fulfilment against all hope might become the means of establishing the truth of Islam. For a more detailed account of the Battle of Badr see notes on 3:14 & 8:42-45.

10:83.

Commentary:

The words, establish the truth, used in the preceding verse have been repeated here for the sake of emphasis and for vividly contrasting the idea contained in these words with that of those that follow, i.e. bring to naught that which is false.

3:124.

Important Words:

تستغیثون (you implored the assistance) is derived from غاث. They say غاثه, or اغاثه i.e. he helped, assisted or succoured him; He (God) removed from him trouble or affliction. غوث or غواث means, a cry for aid or succour. غیاث means, aid or succour; deliverance from difficulty or distress. استغاثه means, he sought or desired aid or succour of him; or he called for his aid or succour or assistance (Lane & Aqrab).

مردفین (following one another) is derived from اردف which is derived from ردف. They say اردفه i.e. he rode behind him on the same beast; or it followed or came after him or it. اردف signifies the same as ردف. They say اردفه امر i.e. an event happened to him afterwards; or an event came upon him suddenly and unexpectedly so as to overwhelm him. اردف الشیء بشیء means, he made the thing follow another thing. ردیف means, one who rides behind another on the same beast; a star which is rising when its opposite star is setting or vice versa. ردف means, sequence or consequence of a thing or event; followers or assistants or auxiliaries; night and day following each other; the star that follows another star. So مردفین means, following one another (Lane & Aqrab).

Commentary:

For the advent of angels, see 3:125-127 and 6:159. Also see 2:31.

3:127.

Commentary:

See note on 3:127. As an intermediary means is sometimes likely to be confused with the real source of help which is God Almighty, the Quran takes particular care to remind Muslims that the real source of all help and all power is God alone.

3:155.

Important Words:

رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).

Commentary:

Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.

The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.

The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.

Important Words:

فوق (upper part) is derived from فاق. They say فاقھم i.e. he was or became above them. So فوق means, the location or place that is above or over a person or a thing. They say فوقه رأسه i.e. his upper part is his head (Lane).

Commentary:

This verse shows that the angels are, as it were, intermediaries between God and men. It is through them that God’sassistance comes to men.

The verse also hints that there are some angels whose function is to strengthen the hearts of good men and make them firm, while there are others who are deputed to cast terror into the hearts of wicked men. So God bade the former class of angels to strengthen the hearts of the believers and told them that He would cast terror into the hearts of the disbelievers through the other class of angels.

God instructed the believers to strike the disbelievers at "the upper parts of their necks" because the upper part of the neck, i.e. that which is just below the head, is considered to be the best point for dealing an effective blow with the sword. This order related to such of the enemy as deserved to be killed and without killing whom the Muslims could not defend themselves. The striking on the “finger-tips” was meant to incapacitate the enemy and make them unfit for fighting. This order thus related to those of the enemy who, so far as possible, were to be spared with the infliction of minimum injury. Both these orders were faithfully carried out, for although the Muslims were very weak at Badr, they were able to kill seventy of the disbelievers, mostly leaders, and take as many prisoners, while the enemy could kill only fourteen of them.

4:116; 47:33; 59:5.

22:23; 34:43.

Commentary:

In this verse God refers to two punishments for disbelievers, one in this life, and the other in the life to come. When the threat with regard to the punishment of this life had come to pass, it was quite reasonable to expect that the threat with regard to the punishment in the next life would also come to pass. Similarly, God had made two promises to believers: firstly, the promise of victory and success in this life; secondly, the promise of bliss in the life to come. When the former had been fulfilled in a most amazing manner, the latter would also be similarly fulfilled.

8:46; 47:5.

Important Words:

زحفا (advancing in force) is derived from زحف i.e. he walked, marched or went on foot little by little; he crept or crawled along; or he went leisurely or heavily; or he walked or moved with an effort; or he dragged himself along upon the ground. They say زحف العسکر meaning, the army moved heavily on account of its great numbers. زحف means, an army or military force marching slowly or heavily by reason of their multitude; a numerous army (Lane & Aqrab).

Commentary:

The word زحفا (advancing in force) qualifies and refers to the believers and not the disbelievers, as supposed by some commentators. The following verse, as well as the wording of the present one, makes the reference positively clear.

When a Muslim army (not a small detachment) meets the enemy, they are strictly forbidden to flee from the field of battle. They must fight and go on fighting till they win or die; there is no third course open to them. This command constitutes a great secret of success, besides being a sure source of self-discipline.

Important Words:

متحیزا (turning) is derived from تحیز which is derived from حاز. They say حازہ i.e. he drew, collected or gathered it together. حاز الابل means, he drove the camels. تحیز or تحوز means, he or it writhed or twisted about and turned over and over; or he or it was restless, not remaining still on the ground; or he withdrew or retired to a distance; or he drew back. تحیز الیھم means, he turned or withdrew or retired or joined himself to them (company of men). تحیز also means, he turned aside or withdrew to his place or his proper place. حیز means, a place in which a thing is; the proper or natural place of a thing; the container or receptacle of anything (Lane).

فئة (company) is derived either from فاو i.e. he struck or smote or clove, or from فاء i.e. he returned, or he returned to a good state or condition. The word فئة means, a party, division or distinct body; or a company or congregated body of men; or a party or division of men; or a company of soldiers who fight in the rear of another party or company and to whom the latter has recourse in the case of fear or defeat; or a company of men who (in war) have recourse for aid, one to another (Lane).

Commentary:

The verse is important inasmuch as it defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against an enemy force is allowable. Such a retreat is allowed only on two distinct conditions: firstly, as a war strategy or a battle manoeuvre when a fighting force shifts its position not to fly but to hoodwink the enemy or to occupy a better position; secondly, when a force decides to fall back to join the main army or another Muslim force before giving battle to the enemy. No other retreat or withdrawal is allowed. Muslims must either win or die. Those who turn their backs incur the wrath of God and "Hell shall be their abode."

The words, and Hell shall be his abode, have a double significance: (1) that those who turn back from the battlefield, except in the circumstances stated above, shall be awarded the punishment of Hellfire in the Hereafter; (2) that although such runaways think that by turning back from the field of battle they will find security from danger, the truth is that they will thereby be running into the very jaws of fire, for such ignom-inious defeat will embolden the enemy against them and will open the doors of their persecution wider still.

A fight that begins with a single individual, (a Divine Messenger), arrayed against the entire forces of the world, cannot possibly allow at a later stage the retreat of a believing party against a disbelieving host on the basis of disparity in numbers. Where true faith comes in, numbers do not and indeed cannot count. It must be a fight to the finish, for what does a believer await except one of the two good things—victory or martyrdom (9:52)?

33:12.

Important Words:

لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).

Commentary:

The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.

The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.

The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.

The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.

The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.