Alhassanain(p) Network for Heritage and Islamic Thought

Section 1: The Battle of Badr

Surah Al-Anfal - Verse 1

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

يَسْأَلُونَكَ عَنِ الْأَنفَالِ قُلِ الْأَنفَالُ لِلَّهِ وَالرَّسُولِفَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْوَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِن كُنتُم مُّؤْمِنِينَ

In The Name of Allah, The Beneficent, The Merciful

1. “They ask you about ‘Anfal’. Say: ‘Anfal’, belong to Allah and the Messenger; so be in awe of Allah, and set aright the relations between yourselves, and obey Allah and His Messenger if you do believe’.”

The Arabic word /su’ al (question) and its derivations have been mentioned about130 times in the Qur'an, where the Arabic phrase /yas' alunaka/ (they ask you) is found in its 15 occurrences.

The Arabic term /' anfal/ is the plural form of /nafl/ with the sense of ‘excessive’ and ‘remission’. A gracious man who remits very much is called in Arabic /nufil/.The progeny which was remitted to Abraham (as) has been counted as a superervogation. The Qur'an says:

“And We gave him Isac, and Jacob, as a further gift…” (Surah Al-‘Anbiya, No. 21, verse 72).

In technical terminology of the Islamic jurisprudence, the meaning of the Arabic word ‘anfal’ encompasses: natural resources’ public wealth, the spoils of war, the wealth whose owner is unknown, like a land whose owner has left it out, the properties of the heirless dead, forests, valleys, reed-beds, unprofitable lands, mines, and so on.

According to what the history denotes, when the Battle of Badr was ended, there remained some spoils of war for the Muslims. The opinions were divided that what should be done with the spoils, to whom they belonged, and who were the first that had precedence.

Then, the Prophet of Allah (S) himself began dividing the spoils of the war. He gave them to all concerning persons justly and equally in order to remove the undue discriminations of the Age of Ignorance, and to support the oppressed, though some individuals were annoyed of that equality.

Since the Surah is wholly about the Battle of Badr, this verse refers to the spoils of war, too, but it does not exclusively belong to it.1

Explanations

1- Public wealth should be in the authority of the most sacred and the most beloved persons.

“They ask you about ‘Anfal’. Say: ‘Anfal’ belong to Allah and the Messenger...”

2- An Islamic system, or an Islamic government, needs an economical support, and ‘Anfal’ are considered as this support.

3 - In an Islamic Community, the source of answering and stating all the public questions and economical affairs is the divine leader. In the societies before Islam, the method of dividing spoils of war was arranged upon the basis of some undue discrimination.

Therefore, in the Battle of Badr, which was the first occasion where the Muslims obtained some spoils of war, they asked this question from the Messenger of Allah (S).

4 - In Islam, there are laws for everything, even for the unprofitable deserts.

5 - Whatever the Messenger of Allah (S) spends is around the pivot of the divine aims:

“...the ‘Anfal’ belong to Allah and the Messenger...”

Imam Sadiq (as) said:

“The share of Allah is spent under the control of the Messenger of Allah (S).”

6- The protection of public wealth needs Purity and piety. The verse continues saying:

“...so be in awe of Allah...”

7- To observe the unity and to make peace between people are obligatory for all believers. The Qur'an says:

“...and set aright the relations between yourselves...”

8- Belief not only exists in the heart, but also has an outward manifestation and practical obedience. The verse says:

“...and obey Allah and His Messenger if you do believe’.”

9- Only taking part in fight is not the sign of Faith. It’s necessary conditions are also to give up hope unto the spoils of war, and observing brotherhood and submission before the divine leader.

“...if you do believe.”

10. Some persons may pass the examination of giving soul by attending the Holy Struggle, but sometimes they fail in the trial of spending wealth and in the trial of division of the spoils of war as well. For, the main principal in the Holy Struggle is the triumph of the Truth against the falsehood. Then, the question of ‘the spoils of war’ is of the secondary importance.

11 - The person who wishes and intends to improve his society must himself be of the pious ones:

“...So be in awe of Allah and set aright...”

Basically, among the most important actions in Islam are reconciliation, creation of good relation, wiping out the annoyances and enmities and changing them into sincerity and friendship.

This subject has been taken so important in the Islamic teachings that it has been introduced as one of the most exalted practices.

When Amir-ul-Mu'mineen Ali (as) was in the bed of martyrdom, as his last testaments to his children, he said:

“Verily I heard from your ancestor, the Prophet (S) who said: ‘Reconciliation is better than the kinds of recommended prayer and fasting’.”2

Some Islamic traditions indicate that the reward of reconciliation between people is much more than that of the recommended prayer and fasting. Imam Sadiq (as) told Mufaddal:

“If there happens a conflict between two persons of our followers, spend out of my wealth and produce reconciliation between them.”3

Surah Al-Anfal - Verses 2-3

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

2. “Verily believers are only those who, when Allah is mentioned, their hearts quake, and when His Signs are recited to them, it increases them in faith, and in their Lord (alone) do they trust.”

3. “Those who keep up prayer, and spend (benevolently) out of what We have provided them.”

The true believers are those who are in owe of Allah (s.w.t) because of His glorification and veneration. That is, when the speech is delivered upon Allah's justice, retribution, and power, they dread, and when the speech is about His bounties, kindnesses, graces, and rewards, they feel peace in themselves; as the Qur'an says:

“... now surely by Allah's remembrance are the hearts set at rest.” (Surah Ar-Ra'd, No. 13, verse 28).

Thus, there is no contrast between these two verses, because fear relates to the remembrance of Allah's retribution and peace, but peace and rest relates to the remembrance of Allah's forgiveness and kindness.

Moreover, whenever a believer remembers the Divine bounties and forgiveness of Allah, he obtains a favorable opinion and he rests, but when he remembers his own sins, he becomes inconvenient and anxious. The verse says:

“Verily believers are only those who, when Allah is mention, their hearts quake...”

The Arabic term /wajila/ means ‘to fear, apprehend’ which is accompanied with sadness.

Then the verse continues saying:

“...and when His Signs are recited to them, it increases them in faith...”

In that circumstance, their faith and their certainty will be increased.

“...and in their Lord (alone) do they trust.”

Such people trust in Allah in any conditions and they rely on Him for the affairs of their lives.

Again, believers are those who establish prayer (which is the manifestation of the relation with Allah) and spend in charity and benevolently out of what Allah has given them as their sustenance.

The phrase ‘they keep up prayer’ mentioned in the verse, instead of saying ‘they recite prayer’, points to this fact that not only they themselves keep up prayer but also they behave so that this firm relation with Allah will be kept always and everywhere. Here is the verse:

“Those who keep up prayer, and spend (benevolently) out of what We have provided them.”

Surah Al-Anfal - Verse 4

أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

4. “These are the believers in truth; they have ranks with their Lord, and forgiveness, and a noble sustenance.”

Allah, the Exalted, implies that those who have such qualities are indeed eligible to be called ‘believers’. The verse says:

“These are the believers in truth; they have ranks with their Lord, and forgiveness, and a noble sustenance.”

That is, these persons have some high ranks and degrees of honor in Heaven, and the Lord will provide them with His forgiveness and a great and permanent sustenance. That is why some commentators have said that ‘a noble sustenance’ means a permanent sustenance which is vast and pure, and is given them without any reproach. In Hereafter, this noble sustenance will be the eternal Heaven.

By the way, it should be said that these qualities belong to some distinguished and notable believers, not to the totality of the believers. As if it wants to say that the distinguished and chosen believers are those who have these qualities.

Thus, there is no problem that believing persons be equal from the point of Faith, but different from the point of worship. The evidence of this meaning is that the heartily fear is not enjoined, but it is recommended.

The prayer and spending out of sustenance, mentioned in the previous holy verse, are irrespective of the obligatory and recommended ones. Then, it is clear that the verses refer to some distinguished and chosen believers, not to all of the believers.

However, Faith should be accompanied with love and piety; and a humble heart is the source of virtues. It is the heart which trembles and quakes first, and, thereafter, the increase of Faith, keeping up prayer and trusting in Allah come forth.

Surah Al-Anfal - Verse 5

كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَ

5. “Just as your Lord caused you to go forth from your house with the truth, through a party of the believers were certainly averse (to it).”

As the scarcity of forces and possibilities caused some early Muslims to feel difficult and heavy to go to Holy War against the enemy, dividing the spoils of the Battle of Badr was heavy, too. These annoyances pass away, of course, The Messenger of Allah. However, must think of the real interests and the fulfillment of Allah’s command, else, the dislike of this and that always exists.

The verse says:

“Just as your Lord caused you to go forth from your house with the truth, through a party of the believers were certainly averse (to it).”

Surah Al-Anfal - Verse 6

يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَمَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنْظُرُونَ

6 . “They dispute with you about the truth after it became clear, as if they see they are being driven unto death. “

The dispute of a group of Muslims with the Prophet (S) was alongside the Battle of Badr. They said that since they had not enough possibilities and troops, they could go out for taking possession of the properties of the merchants of Quraysh, not for fighting against the forces of Quraysh.

Some of them delivered some reasons for the lack of conflict, while some others, like Miqdad, said that they would not treat like the people of Moses (as), sitting and saying that you go for fighting, but they themselves were fighters and whatever the Prophet (S) commanded they would accept.

But, in this course, the coward persons, who were not ready to fight, disputed with the Prophet (S).

However, not the whole companions of the Prophet (S) were just and obedient to the command of the Prophet (S) as the verse says:

“They dispute with you about the truth after it became clear...”

In order to flee from taking part in fight, always the coward and self-indulgent persons attack to dispute and justification, and they seek for excuses.

Therefore, if the spirits end motives are not safe and sound, the march of such soldiers towards fight is not more than carrying corpse. The verse says:

“...as if they see they are being driven unto death.”

Surah Al-Anfal - Verse 7

وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ

7. “And (remember) when Allah promised you one of the two parties should be yours, and you loved that the one unarmed should be yours; but Allah desires to verify the truth by His words and to cut off the roots of infidels.”

The Arabic term /saukat/ means ‘thorn and bayonet’, and it is the symbol of an armed group. The objective of the Qur'anic phrase /qayra oati-sh-saukat/ is the very unarmed merchants. The verse says:

“And (remember) when Allah promised you one of the two parties should be yours, and you loved that the one unarmed should be yours...”

It happened that once Abu Sufyan, as the chief of a commercial caravan, set out to travel. Before that, tile pagans of Mecca had confiscated the properties of the immigrant Muslims. So in order to weaken the power of the pagans and to recompense that transgression, the Prophet (S) made some Muslims prepared to attack the commercial caravan.

Abu Sufyan was informed of the matter and immediately made the people of Mecca aware of it. There were gathered about one thousand equipped fighters to defend that commercial group which consisted of forty people.

In the desert, at a place located between Mecca and Medina, three groups met face to face, (Muslims, the pagan troops, and the merchants). In spite of the fact that Muslims had not come out with the aim of fighting and they had not any martial equipment with them, but Allah assisted them with some unseen helps and, finally, the Muslims won the battle.

In the Battle of Badr, which occurred on seventeenth of Ramadhan in the second year of Hijrat, the numbers of Muslims were313 strivers while the number of pagans was thrice as much they were, where Abujahl and seventy other pagans were killed, and, also, seventy pagans, together with him, were taken as captives.

Thus, sometimes the Divine Will may be fulfilled by the (hands of the believers, and the fact is that the remembrance of the divine helps can be a factor in strengthening the Faith.

We must also know that the victory of the truth over falsehood is more magnificent than the economical income, and triumph is not only that which comes forth with some fighters and war equipments, the main factor is Allah's Will.

So, the aim of Holy Struggle in Islam is the manifestation of the truth and destruction of falsehood. And, it also should be known that the manifestation of the truth can be done by means of the Divine Statements, the Divine saints, and Allah's laws, agents and ways of treatment.

Therefore, victory and honor may be obtained under the shade of Holy Struggle and (self -sacrifice, not with political discussions and collusions; which are performed by the help of deceits and trickeries. The verse says:

“...but Allah desires to verify the truth by His words and to cut off the roots of infidels.”

Surah Al-Anfal - Verse 8

لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ

8. “That He might verify the truth and bring vanity to naught, though the guilty were averse (to it).”

This verse works as the most important encouragement for Muslims. The Divine promises are not for the sake of personal material interests of the individuals, but they have been decreed for the verification of the truth and the destruction of falsehood. The verse says:

“That He might verify the truth and bring vanity to naught...”

You should not think of the hate and the wrath of the disbelieving enemy. Allah will verify His Will, although the sinners do not like it. The verse says:

“...though the guilty were averse (to it).”

Surah Al-Anfal - Verse 9

إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ

9. “(Remember) when you were calling upon your Lord for succor, and He answered you (saying): ‘I shall assist you with a thousand of the angels following one another’.”

The Qur'anic term /murdif/, mentioned at the end of the verse, is derived from the Arabic term /'irdaf/ in the sense of ‘row’, and ‘following one after another’. Here in this verse, it means that these helps are continued. These very helps are also referred to in Surah Al-i-‘Imran, verse124 as ‘three thousand of angels’ and in its following verse, the words about the Divine help are said:

“with five thousand of angels distinguished”.

Perhaps, these divine helps had been bestowed upon them because of their perseverance. That is, the more Muslims persevered in that Battle, the more unseen helps were added for them.

As it was said before, (verse 7 of the current Surah), the number of Muslim strivers in the Battle of Badr was one third of that of pagans. Moreover, their war-equipments as well as their spiritual preparation were very little. Therefore, the Messenger of Allah (S) invoked, saying:

“O’ Allah! do manifest whatever You promised me. O’ Allah! If this group (of Muslims) be killed, You will not be worshipped in the earth.”

Explanations

This holy verse attracts our attention to several points as follows:

1 - Allah (s.w.t) is the key of answering supplications. The verse says:

“(Remember) when you were calling upon your Lord for succor, and He answered you…”

2- Allah may remit without any invocation, but invocation is one training way out of divine ways.

3 - The supplications and invocations which are offered by strivers in the midst of battlefields are effective, because their invocations will be answered.

4 - Do not forget the days of affliction and the helps of Allah (s.w.t), since; the remembrance of Allah's bounties elevates the spirit of thanksgiving in man. The verse concludes:

“… (saying): ‘I shall assist you with a thousand of the angels following one another’.”

Surah Al-Anfal - Verse 10

وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

10. “And Allah did not appoint it, save as good tidings and that your hearts thereby might be at rest; and no victory is there save from Allah, surely Allah is the Mighty the Wise.”

The descent of the assisting angels for helping the believers has been repeatedly mentioned in the Qur’an. Even at the time of death and giving soul, Allah sends an angel to protect the believers from the satanic temptations by inspiring the Truth to them.

There are two kinds of inspiration in the creation of Allah. One of them is from the side of Allah's angels, which inspires calmness, like the current Surah,verse 12 , which says:

“(And remember) when your Lord revealed unto the angels, (saying): ‘Verily I am with you, so confirm those who believe. I will cast fear into the hearts of those who disbelieve...’”.

Another kind is the inspiration of dread which is done by Satan. For example, the Quran says:

“It is only Satan that causes his friends to fear...” (Surah’ Al-i- Imran, No. 3, verse 175).

Explanations

The assisting angels came down to increase spiritualities of the believers, not to destroy the pagans. The verse says:

“And Allah did not appoint it, save as good tidings...”

(Historically, it is clear who was killed and who was the killer of the slaughtered, but, in the Battle of Badr, the majority of the slaughtered among the pagans were killed by the sword of Ali-ibn-Abitalib (as) ).

The victory of the believers in the Battle of Badr was obtained neither as a result of their originative faculty and martial design, nor for their arms, nor because of the angels, but it was only from the side of Allah. The verse says:

“and that your hearts thereby might be at rest; and no victory is there save from Allah, surely Allah is the Mighty the Wise.”

Notes

1. Al-Mizan, the commentary.

2. Nahj-ul-Balaghah

3. Usul-I-Kafi, Chapter ‘Reconciliation’, tradition No.2

Section 2: The Battle of Badr

Surah Al-Anfal - Verse 11

إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ

11 . (Remember) when He made the slumber fall upon you as a security from Him and sent down water from the sky upon you to purify you with it and take away from you the uncleanness of Satan and to fortify your hearts, and to steady (your) footsteps thereby.

When the Battle of Badr occurred, at first the wells of drinking water were under the control of the enemy and the Muslims were terrified. After that, it rained and the land under their feet became firm so that they would not slip, and it used them to be encouraged.

Maybe, the purpose of the Qur'anic phrase: “to steady roar footsteps” is the very ‘perseverance’, not to steady feet on the land drenched by rain.

During the war, the ability of having a slumber for a striver is a great bounty of Allah. It both removes the occasional fatigue and does not let the enemy have the opportunity of a light attack.

By the help of Allah's Will, it is also possible for a striver to have a calm-giving sleep while confronting the mass of armed enemies. But, if He does not please, there will not be a comfortable sleep possible in the best gardens either, or the sleep may not be a calm-giving one.

Surah Al-Anfal - Verse 12

إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ

12. “(And remember) when your Lord revealed unto the angels, (saying): ‘Verily I am with you, so confirm those who believe. Soon I will cast fear into the hearts of those who disbelieve. Therefore smite above the necks, and smite every finger of them’.”

One of other divine bounties upon the Muslim strivers in the Battle of Badr was the horror that Allah cast into the hearts of the pagan enemies and terribly weakened their spirits. In this regard, the verse says:

“(And remember) when your Lord revealed unto the angels, (saying): ‘Verily I am with you, so confirm those who believe...”

Allah said that soon He would cast fear and horror into the hearts of the infidels. The verse says:

“…Soon I will cast fear into the hearts of those who disbelieve…”

This fact was truly wonderful that the powerful troops of Quraysh were so frightened that some of them were in terrible horror to combat with the small number of Muslim strugglers in the Battle.

Then the verse reminds them the command that He had ordained upon the Muslims in the battle-field of the Battle of Badr by the way of the Prophet (S).

The command was that, at the time of fighting against those pagans, they should avoid striking some uneffective blows and not to spend their strength in that state, but they should smite severely upon the entity of the opposite party, upon above their necks; that is, upon their brains and heads. The verse says:

“...Therefore smite above the necks...”

And, by smiting their fingers, they should cause the enemies’ hands and feet to become inactive. The holy verse continues saying:

“...and smite every finger of them'.”

Surah Al-Anfal - Verses 13-14

ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ وَمَنْ يُشَاقِقِ اللَّهَ وَرَسُولَهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ النَّارِ

13. “That is because they opposed Allah and His Messenger; and whoever opposes Allah and His Messenger, then verily Allah is severe in retribution.”

14. “That (is your award), therefore taste it, and (know) that for the disbelievers is the chastisement of the (Hell) Fire.”

They were deserving of that Punishment so that their heads and their fingers should be smited, because they had raised to fight against Allah (s.w.t) and His Messenger (S). The verse says:

“That is because they opposed Allah and His messenger...”

Then, the holy verse threatens the opponents of Allah and His Messenger, when it says:

“...and whoever opposes Allah and His Messenger, then verily Allah is severe in retribution.”

Those who stand to fight against Allah and His Messenger (S), will be destroyed in the world and, in Hereafter, they will abide in an eternal and severe chastisement.

Through the second verse, the Quran says Allah has provided the punishment of destruction and captivity for them to taste in this world. The verse says:

“That (is your award), therefore taste it...”

That is, this is the decree of Allah. Then, they should examine the taste of the decree of Allah in this world, and know that in other world both they and the totality of infidels will be involved with the divine painful punishment. The verse says:

“...and (know) that for the disbelievers is the chastisement of the (Hell) Fire.”

Surah Al-Anfal - Verse 15

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ

15. “O’ you who have Faith! when you meet those who disbelieve (to attack) in battle, then do not turn your backs to them.”

The Arabic word /zahf/ means: ‘to crawl, creep’ and ‘to drug on the ground. Since the movement and advance of a large army from the distance seems that it crawls and proceeds, it is called such.

The abundance of the forces of the enemy cannot be taken is an allowance to flee from the battle-field.

The verse says:

“O’ you who have Faith! when you meet those who disbelieve (to attack) in battle, then do not turn your backs to them.”

Imam Rida (as), upon the philosophy of the banning of escape (from the battle-field), in a tradition has said:

“Flight is the weakness of religion, contempt of the leader of the Truth, encouraging the enemy, and wiping out the school of law.”1

Among the advantages that Ali-ibn-Abitalib (as) had, and to which as an example he himself sometimes referred, was the very matter of flight from the battle-field. He has said:

“Verily I have never fled from (the abundance of enemy in) any battle (although I have participated in many battle-fields), and none combated me save that I satiated the earth from his blood.”

Surah Al-Anfal - Verse 16

وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ

16. “And whoever turns his back to them on that day, unless withdrawing to fight again or removing to join another troop, he has incurred wrath from Allah, and his abode is Hell; and an evil destination it is.”

In Islam, it is unlawful to flee from battle-fields, but there are two exceptions mentioned in this verse for it. One of them is that the escape is done with the purpose of renewing the equipments and the situation and the second is to remove in order to join another group of Muslims, so that they attack wholly with together.

In some commentary books, there have also been mentioned some other instances. For example: flight with the aim of giving information to Muslims, or protecting some more important entrenchments.2

These examples are also some extentions of the first aspect.

The Arabic term /mutuharrifan/, mentioned in the verse, is derived from /harrafa/ (to pervert), and means ‘one who turns aside’ in order to make the enemy tired and to pervert him and, then, to strike.

The Qur’anic word /mutuhayyizan/, also mentioned in this verse, means: ‘one who goes aside’ in order to join to another group of Muslim strivers when the striver feels lonely and is unable to continue fighting.

However, flight from the battle-field is one of the great sins for which Allah has warned His wrath and punishment.

The verse says:

“And whoever turns his back to them on that day, unless withdrawing to fight again or removing to join another troop, he has incurred wrath from Allah, and his abode is Hell; and an evil destination it is.”

Surah Al-Anfal - Verse 17

فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ اللَّهَ قَتَلَهُمْ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰوَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

17. “You did not slay them, but Allah slew them; and you (O’ Muhammad) did not throw when you did throw, but Allah threw, that He might test the believers by a gracious trial from Himself. Verily Allah is All-Hearing, All-Knowing.”

In order that Muslims might not be proud of the victory in the Battle of Badr and that they would not rely on their own bodily power alone, but they should make their minds and spirits clear and encouraged with the remembrance of Allah and His helps, the Quran says:

“You did not slay them, but Allah slew them...”

Then, it addresses the Holy Prophet (S) saying that it was not he who threw dust and sand unto the faces of them in that battle, but Allah (s.w.t) threw. The verse immediately after that continues saying:

“...and you (O' Muhammad) did not throw when you did throw, but Allah threw.”

In the continuation of the verse, the Qur’an points to another important matter. The fact is that the battle-field in the Battle of Badr was a trial place for Muslims from the side of Allah. The verse says:

“...that He might test the believers by a gracious trial from Himself...”

Then, the verse is concluded with this holy, phrase:

“...Verily Allah is All-Hearing, All-Knowing.”

That is, Allah has heard the invocations of the Prophet (S) and the believers, and He was aware of the truthfulness of their intention and of their sincerity. That was why that He bestowed His grace upon all of them and made them victorious over their enemy.

In future, too, Allah (s.w.t) will treat Muslim believers according to the intention and standard of the sincerity and level of perseverance that they will show.

Surah Al-Anfal - Verse 18

ذَٰلِكُمْ وَأَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكَافِرِينَ

18. “That (was the grace of Allah) for you, and that Allah weakens the plan of disbelievers.”

The beginning word of the verse /oalikum/ (that) points to the situation of the Muslims in the circumstances of the Battle of Badr. It reminds them the divine helps, which were sent from heaven to the earth, and the honor and victory bestowed upon the Prophet of Islam (S). As if, the holy verse would have said: ‘That was the grace of Allah upon you’. The verse says:

“That (was the grace of Allah) for you...”

Thus, if the strivers act according to their duty in battle- fields against the enemy, and obey the divine leader, Allah will also nullify the enemy's plots against them. The verse continues saying:

“...and that Allah weakens the plan of disbelievers.”

Surah Al-Anfal - Verse 19

إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ وَإِنْ تَنْتَهُوا فَهُوَ خَيْرٌ لَكُمْوَإِنْ تَعُودُوا نَعُدْ وَلَنْ تُغْنِيَ عَنْكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ وَأَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ

19. “(O' infidels!) If (Islam's) victory you are seeking, the victory has already come upon you, and if you desist, it will be better for you. But if you return, We (too) shall return, and your forces shall avail you nothing though they may be many, and (know) that Allah is with the believers.”

The addressee of this verse may be either the pagans who were defeated in the Battle of Badr, or the Muslims who disputed upon the division of the spoils of war. The evidence for the first meaning is the connection of this verse with the previous one which says:

“...and that Allah weakens the plan of disbelievers...”

Also, it was the expression of Abujah, the commander of pagan troops, which he uttered when he was going to come out of Mecca. He held the curtain of Ka'ba, and said:

“O' God! make victorious of these two groups the one that is more guided.”

When he said this sentence, he was sure of his own victory, but later he defeated.

And, if it addresses the Muslims, it is a warning to them, saying that after that victory they would leave put their protests. Therefore, if they had returned to their murmurs and protests, Allah would have also withheld His grace from them again. In that case, the enemies would be delivered and overcome them.

However, Allah's wrath and grace depend on our choice and our treatment. Allah has completed the argument and has shut all the doors of seeking excuses and pretexts. The verse says:

“(O' infidels!) If (Islam's) victory you are seeking, the victory has already come upon you, and if you desist, it will be better for you...”

The largeness of population has no role or function before Allah's wrath, and certainly Allah is with the believers. The verse says:

“...But if you return, We (too) shall return, and your forces shall avail you nothing though they maybe many, and (know) that Allah is with the believers.”

Notes

1. Recorded in Nur-uth-Thaqalayn.

2. Narrated from the of Fi-zilal-il-Qur'an