Alhassanain(p) Network for Heritage and Islamic Thought

Section 5: The Battle of Badr a Proof of the Messenger's Truthfulness

Surah Al-Anfal - Verse 38

قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ وَإِنْ يَعُودُوا فَقَدْ مَضَتْ سُنَّتُ الْأَوَّلِينَ

38. “Tell those who disbelieve, if they desist (from corruptions) what has past will be forgiven for them, but if they return (thereto), then what happened to the ancients has already passed.”

In this verse, the Prophet (S) is commanded to tell the pagans if they repent and really leave corruptions, their former sins will be forgiven. The verse says:

“Tell those who disbelieve, if they desist (from corruptions) what has past will be forgiven for them,...”

And if they return to war again and persist on infidelity, Allah's way of treatment unto the former nations has been this that He has always helped the believers and has made the enemies of the religion confronted with disgrace and misfortune.

The verse says:

“...but if they return (thereto), then what happened to the ancients has already passed.”

When the holy verse says: /sunnat-ul-‘awwalin/ and refers ‘Allah's way of treatment’ to the ancient, it is for the reason that ‘Allah's way of treatment’ had always been executed upon them. In another occurrence, the Qur'an says:

“(This is Our) course with regard to those of Our Messengers whom We sent before you...” (Surah Al-‘Isra' No. 17, verse 77).

Here, He attributes the way of treatment to His messengers, because Allah's way of treatment had been executed by them.

Therefore, in the same verse, He continues saying:

“...and I you shall not find a change in Our course.”

Here, He attributes the way of treatment (course) to His Pure Essence, again, because, in fact, the real executor of ‘the way of treatment’ is Allah Himself.

Surah Al-Anfal - Verse 39

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ

39. “And fight with them until there be no mischief and the religion be wholly for Allah. But if they desist, then verily Allah sees what they do.”

The content meaning of this verse addresses the Prophet (S) and the Muslim believers. It commands that they should fight against pagans and root out the sedition of polytheism.

The objective meaning is that the fight against those pagans, who have not given covenant, should be continued until there will remain none of them. The reason of it is that a pagan, who has not covenant, may penetrate inside his tribe and try to invite them to his own creed and, thereby, he can create temptation in the religion of Allah. The verse says:

“...And fight with them until there be no mischief...”

In that case, both the people of right and the people of wrong will wholly him and attend in the religion of Truth and will have correct beliefs. In other words, as a result of assembling people in the true religion, the whole religion will be of Allah. The verse says:

“...and the religion be wholly for Allah...”

Zurarah, as well as some other commentators, has narrated from Imam Sadiq (as) who said:

“The interpretation of this verse has not come forth yet. When our Gha’im raises, those who will be alive on the earth will see its interpretation and the religion of Muhammad (p.h.u.h.) will cover throughout the world. Then there will remain no polytheist therein.”1

And Allah says:

“They shall serve Me, not associating aught with Me...” (Surah An- Nur, No. 24, verse 55).

In Islam, the aim of wars is not occupying lands and countries, but their aim is the expansion of the religion of Islam and opposing with mischief.

The Qur'anic term /fitnah/ (sedition) has a vast meaning. It includes any imposition of pressure, too. This word has also been used in the Qur’an with the meaning of ‘polytheism’.

It is, maybe, for the fact that kinds of limitations and impositions of pressures are fulfilled over the minds, societies and truth- seekers from the side of polytheists. Or, since polytheism causes the eternal punishment to be incurred, imposing infidelity on believers and pure-nature humans is counted mischief, too.

Surah Al-Anfal - Verse 40

وَإِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ نِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ

40. “And if they turn away, then know that Allah is your guardian - an excellent Guardian, and an excellent Helper!”

You should know that Allah is your guardian even if they turn away. He is a very good Guardian and an excellent helper, and He assists the believers along the way of obedience, and He does not leave His friends to them.

The verse says:

“And if they turn away, then know that Allah is your guardian - an excellent Guardian, and an excellent Helper!”

The End of Part Nine

Surah Al-Anfal - Verse 41

وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

41. “And know that whatever thing you gain (of booties), a fifth of it is for Allah and for the Messenger and for the near relatives (Ahlul-Bayt) and the orphans, and the needy and the way-farer, if you believe in Allah and what We sent down to Our servant on the day of distinction (of right from wrong), the day when the two hosts encountered (the day of Battle of Badr), and surely Allah is All-powerful over everything.”

According to some Islamic traditions that the Shi'ite believe, the meaning of the term /qanimat/ (booty) is not confined to the war spoils, but, besides that, it encompasses my kind of gain which is obtained from mains, diving, trade, and so on. Thus, the revelation of the verse concerning the battle of Badr is not evidence that its purpose is only ‘war spoils’.

Through the first verse of this Surah, the Qur’an allocated all ‘Anfal (the things gained) to Allah and the Messenger, while this verse says that ‘a fifth of it is for Allah and for the Messenger (Ahlul-Bayt)’.

If the objective meaning of the term /qanimat/ (booty) is only ‘the spoils of war’, it must be said that this verse refers to only one instance of Khums (one fifth) and other instances are discussed in some Islamic traditions.

As many traditions of the Shi'ite and also some traditions of the Sunnite indicate, the meaning of the Qur'anic term /oil qurba/ (near relatives) does not envelop all the relatives of the Prophet (S) but its purpose is the immaculate Imams (as) from Ahl-ul-Bayt who possess the rank of leadership.

So, the amount of Khoms (one fifth levy) belongs to the divine leader and the Islamic government, not to all the relatives of the Prophet (S).

Other usages of Khoms (one fifth levy) are for indigents, way-farers who are progenies of Bani-Hashim -since it is unlawful to give them alms, and their needs should be provided through Khoms.

Besides the Islamic traditions which consider the meaning of /oil qurba/ (near relatives) the immaculate Imams (as), the occurrence of the word recited in the same row. With Allah and the Messenger in the verse is a sign which implies /oil qurba/ are some persons who are along the way of Allah (s.w.t) and the Messenger of Allah (S).

Explanations

1- Now that, by the help of Allah, you are victorious in the Battle of Badr, do not evade paying Khoms (one fifth) of booties.

“And know that whatever thing you gain (of booties), a fifth of it is for Allah and for the Messenger and for the near relatives (Ahlul-Bayt) and the orphans, and the needy and the way-farer, if you believe in Allah...”

2- ‘Khoms’ (a fifth of the gains) is for the sake of Messengership and the rank of government, not for a person.

3 - Government and the leader need budget for propagation and messengership.

(...for Allah and for the Messenger...)

4 - Khoms is obligatory, though the income and gains are scanty.

“...whatever thing you gain (of booties)...”

5- The deprive and the government are the owners of twenty percent of people's property.

“...a fifth of it is for Allah...”

6- Allah does not need to have a share. The remembrance of Allah’s share is for the sovereignty of the mastership of the line of Allah (s.w.t) and the Messenger (S).

7 - The share of Allah is spent for elevating the word of Allah, the Ka' bah, Islamic religious propagations, and the establishment of the Divine Law.

8 - Among the Islamic duties is to wipe out deprivation from the Islamic society. Therefore, the income gained from the holy Struggle and the spoils of war should be spent for the benefit of the poor.

9 - Allah's share is at the disposal of the Messenger (S), and the Messenger's share is at the disposal of Imam.2

10 - It is Imam who can decide upon the quantity of the share how to be used for the instances mentioned in the verse.3

11 - In order to honour the deprive, their name has been settled in the verse beside the name of Allah and the Messenger.

12 - In the same manner that the vast meaning of the Arabic term /qaramat / (indemnity) includes any damage, not merely a damage of war, the meaning of the Qur'anic term /qanimat/ (spoils ), which is referred to in this verse, also includes any gain, not merely a gain of war.4

13 - The sign of a complete belief is a full submission before all Divine Laws totally, not only in worships and even in war.

14 - The day of war is the day of distinction of the truthful ones from the people of lying.

“...on the day of distinction...”

15- In the Battle of Badr, the help of Allah made manifest the rightfulness of Islam.

Then, at the end of the verse, the Qur’an has pointed to the infinite power of Allah, Omnipotence, when it says:

“...and surely Allah is All-powerful over everything.”

That is, though you were in minority from any point of view in the field of the Battle of Badr and, apparently, your enemy was in majority from any point of view, Allah, the Mighty, defeated them and helped you to be victorious.

Surah Al-Anfal - Verse 42

إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيَا وَهُمْ بِالْعُدْوَةِ الْقُصْوَىٰ وَالرَّكْبُ أَسْفَلَ مِنْكُمْ وَلَوْ تَوَاعَدْتُمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِوَلَٰكِنْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَيَّ عَنْ بَيِّنَةٍ وَإِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ

42. “(Remember) when you were on the down side, and they were on the up side, while the caravan (of the enemy) was in below you; and had you agreed together on a tryst, you would have surely failed the tryst, but in order that Allah might bring about a matter which was to be done, that he who perishes may perish by a clear proof, and verily Allah is All; Hearing, All- knowing.”

The Qur'anic term /’udwah/ is derived from /’aduw/ with the meaning of ‘to transgress’. It is also used for the edge and surroundings of anything that has gone beyond the medium. In this verse, the objective meaning of the term /’udwah/ is ‘the side and lower extremities’.

The Arabic word /dunya/ is derived from /dunuww/ in the sense of ‘down side and nearer’, while the Arabic word /quswa / means ‘farther’.

In the Battle of Badr, the enemies not only had superiority from the points of arms, number of fighters, and preparation, but also they were preferable from the point of the site of settlement of their forces, because they could find a way at the bank of the Red Sea to escape.

But Allah caused the Muslims to encounter the pagans with the aim of confiscation of their properties, where they had no way but to fight. Yet, it was only the grace of Allah which brought triumph of that Battle for the Muslims.

A Review over the Battle of Badr

The illustration of the feature of the Battle of Badr by reviewing Surah Al-‘Anfal from the beginning can show Allah's helps better.

1 - They thought of confiscation of pagans’ properties, but they were not ready for war:

“...and loved that the one unarmed should be yours...” (verse No. 7).

2 - When the war began, they were worried:

“...a party of the believers was certainly averse (to it),” (verse No. 5).

3 - They were afraid of death:

“...as if they were being driven unto death...” (verse No. 6).

4 - They were disabled and were seeking their Lord for help:

“...when you were calling upon your Lord for succor...” (verse No. 9).

5 - By the night of attack, Satan imposed them his uncleanness (jenabat) (major ritual impurity):

“...The uncleanness of Satan...” (verse No. 11).

6 - They did not have complete obedience from the commander:

“...Those who say: ‘We heard,’ but they do not hear (indeed)” (verse No. 21).

7 - They were small in number and they were fearful to be hunted by the enemy:

“...you were few,...and were fearful that people would snatch you away...” (verse No. 26).

8 - Some of them had formerly committed treachery,5

9 - Their leader was threatened and plotted against by disbelievers:

“...Those who disbelieved plotted against you...” (verse No. 30)

10 - They were thirsty, and they fell in major ritual impurity while the sand under their feet was soft and Allah sent down water for them.

11 - If the affairs were at their disposal, with those many difficulties they had, they would never come to agreement:

“...and had you agreed together one tryst, you would have surely failed the tryst…” (verse under discussion).

12 - Wherever Allah pleases, He removes all the factors of weakness:

“... but in order that Allah might bring about a matter which was to be done…” (verse under discussion).

13 - Having all these helps, whoever does not believe will knowingly be destroyed, and whoever believes will knowingly believe:

“…that he who perishes may perish by a clear proof and he who lives may live by a clear proof...”

14- Do not judge hurriedly. They did not like to fight, but, later, they found out its goodness.

15 - Allah may change the ways and decisions, and, by this very way, Allah can be known.

Surah Al-Anfal - Verse 43

إِذْ يُرِيكَهُمُ اللَّهُ فِي مَنَامِكَ قَلِيلًا وَلَوْ أَرَاكَهُمْ كَثِيرًا لَفَشِلْتُمْ وَلَتَنَازَعْتُمْ فِي الْأَمْرِ وَلَٰكِنَّ اللَّهَ سَلَّمَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

43. “(Remember) when Allah showed them to you as few in your dream and had He shown them as many, you would have become dishearted and disputed about the matter; but Allah did save (you). Surely He is aware of what is in the breasts.”

Following the explanation of some Allah's graces and His helps unto the Muslims, this verse speaks about the number of pagans which was shown few in the eyes of the Muslims. This was done in a few stages.

The first stage was that the Prophet (S) saw them as few in his dream, and, saying that to the Muslims, promoted their courage. The second stage was that He showed the number of the Muslims in the eyes of pagans so few that they would not call for further fresh forces from Mecca to help them.

It is principally true that prophets’ dream is a glow of revelation, but that the Prophet of Islam (S) saw the large crowd of the pagans so few in his dream was an indication to the reality of the inward state of the pagans, which was fear, weakness and incapability. Surah Al-Hashr,No. 59 ,verse 14 in this regard says:

“...you may think them united, but their hearts are disunited.”

However, dream is one of the ways of communication, seeking help, and taking courage through Allah's succor. It should also be noted that, in the most terrible conditions, Allah may protect believers and crush their enemies.

The verse says:

“(Remember) when Allah showed them to you as few in your dream and had He shown them as many, you would have become dishearted and disputed about the matter; but Allah did save (you). Surely He is aware of what is in the breasts.”

Surah Al-Anfal - Verse 44

وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِي أَعْيُنِهِمْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

44. “And (remember) when He showed them to you, when you encountered (the enemy), as few in your eyes, and He made you few in their eyes in order that Allah may enact the matter which was destined to be done, and unto Allah all matters are returned.”

When infidels saw the crowd of the Muslims, they appeared in their eyes so few that they said they would send their slaves to destroy the Muslims.6 But when the war began and they were fighting, they saw the number of those Muslims two fold and they were afraid of them.7

Surah’ Al-i-‘Imran,No. 3 ,verse 13 says:

“...they (infidels) saw twice as many as they were with the sight of the eye...”

Therefore, in order to help Muslims, Allah may utilize genetic authority and interference in the sights. The verse says:

“And (remember) when He showed them to you, when you encountered (the enemy), as few in your eyes...”

So, if the Will of Allah lies in an affair, He will remove all barriers. The verse continues saying:

“...and He made you few in their eyes in order that Allah may enact the matter which was destined to be done, and unto Allah all matters are returned.”

Notes

1. Tafsir-ul-Burhan, p. 82, and Tafsir-us-Safi, p. 303

2. Tafsir-us-Safi.

3. Based upon the tradition of Imam Rida (as) recorded in Tafsir-us-Safi.

4. In the books of Lisan-ul-‘Arab, Taj-ul-‘Aroos, Ghamus, At-Tafsir-ul-Qurtubi, Fakhr-i- Razi, and ‘Alui, there is not found any doubt in the generality of the meaning of the word. In the Quran itself, the word /qammat / has also been applied for the gains other than that of war. For example, Surah An-Nisa, No.4, verse 94 says:

“...but with Allah are abundant spoils...”.

However, every one of these two words, /qaramat, qanimat/, has occurred six times in the Qur'an.

5. The event of ‘Abul-Babah, described in verse No. 27.

6. Tafsir-us-Safi

7. lbid

Section 6: Steadfastness and Unity Enjoined

Surah Al-Anfal - Verse 45

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ

45. “O you who have Faith! when you encounter a host (in battle), then stand firm, and remember Allah much, that you may be prosperous.”

Now that Allah (s.w.t,) has commanded the Muslims to be steadfast in the battlefield, He says:

“O you who have Faith! when you encounter a host (in battle), then stand firm...”

That is, whenever you face with a group of infidels in war, stand firm for fighting against them, and do not escape. And, it is evident that believers generally do not fight save against hostile infidels.

Then the holy verse implies that, at the time of war, Muslims should seek help from Allah, the Mighty, so that not only they become victorious and successful in the present world but also they become prosperous in the coming world. The verse continues saying:

“...and remember Allah much, that you may be prosperous.”

Some commentators say that this part of the verse means that you should remember the promises of Allah, which He has given you about triumph, in order that your steadfastness might he increased.

Surah Al-Anfal - Verse 46

وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ وَاصْبِرُواإِنَّ اللَّهَ مَعَ الصَّابِرِينَ

46. “And obey Allah and His Messenger, and do not dispute, for you will become dishearted and your power will depart; and be patient, verily Allah is with the patient.”

Believers should obey Allah and His Messenger, and when they encounter their enemy, they should be united and avoid disputing. Otherwise, they may fear and lose their hearts, and begin fighting while their courage and power vanish.

The verse says:

“And obey Allah and His Messenger, and do not dispute, for you will become dishearted and your power will depart...”

Some commentators have said that they may lose victory and government as a result of it.

The Arabic term /rih/, mentioned here, is a hint to progression, influence, and reaching the aim.

Some other commentators have said that if Muslims show discord with each other, they will not find the breeze of triumph upon their lives.

Thus, they should be patient in the war against the enemy, since Allah is with the patient ones. The verse says:

“...and be patient, verily Allah is with the patient.”

Surah Al-Anfal - Verse 47

وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ بَطَرًا وَرِئَاءَ النَّاسِ وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَاللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ

47. “And do not be like those who got out from their homes boastfully and to show off to men and barring from Allah's way, and verily Allah encompasses what they do.”

The verse addresses the believers, telling them not to be like the Quraysh who made up a group of mischievous drunkard persons to go out in order to protect their caravan. Intending ostentation and prohibiting others from the religion of Allah, i.e. Islam, they started from Mecca toward the land of Badr.

Their hypocritical act was that they wanted to pretend that they did not count Muslims so considerable and important that they would be fearful of them. But they should know that Allah is aware of their deeds and none of their acts is concealed to Him, the One Who gives them the retribution of their hypocritical deeds.

The verse says:

“And do not be like those who got out from their homes boastfully and to show off to men and barring from Allah’s way, and verily Allah encompasses what they do.”

Surah Al-Anfal - Verse 48

وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَكُمْ فَلَمَّا تَرَاءَتِ الْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّي بَرِيءٌ مِنْكُمْ إِنِّي أَرَىٰ مَا لَا تَرَوْنَ إِنِّي أَخَافُ اللَّهَوَاللَّهُ شَدِيدُ الْعِقَابِ

48. “And (remember) when Satan made their deeds fair seeming to them and said: ‘Today none of people shall overcome you, and I will be a protector for you.’ But when the two hosts sighted each other, he turned upon his heels, and said: ‘Indeed I am quit of you. Verily I see what you do not see. Surely I fear Allah, and Allah is severe in retribution’.”

Here, in this verse, another scene of the Battle of Badr, which happened on the day of war, has been illustrated.

At first, it implies that on that day, Satan made their deeds Seem decorous to them, so that they would think of their actions optimistically and became encouraged by them. The verse says:

“And (remember) when Satan made their deeds fair seeming to them...”

Satan's decoration is such that, by the way of stimulating lusts, desires, and indecent qualities in him, he makes the feature of man's actions so fair seeming to his eyes that he will terribly be attracted to it. Satan tempts them that today they have so many fighters with a lot of arms, so much so that none of people can overcome them, and they are an undefeating army. The verse says:

“...and said: ‘Today none of people shall overcome you...”

Then Satan adds that besides that, he is also their neighbor and so near to them that, at the necessary time, like a faithful sympathetic neighbor, he will withhold no support from them. The verse continues saying:,

“...and I will be a protector for you.'...”

But when the two armies encountered each other and the angels came to help the army of Unity, the infidels observed the power and steadfastness of the Muslims. Then, Satan turned back and shouted at them, saying that he hated them (the infidels). The verse says:

“...But when the two hosts sighted each other, he turned upon his heels, and said:, Indeed I am quit of you...”

Satan brought forth two reasons for his awful turning, back. The first reason was that he said:

“...Verily I see what you do not see...”

By this phrase, Satan meant that he saw the signs of triumph in the features of the believing Muslims, as well as the effects of Allah’s support and angels' helps among them.

Satan added another thing, saying that he was afraid of the painful punishment of Allah in the scene which he saw very near. The verse says:

“...surely I fear Allah...”

Allah's punishment is not such a simple thing that anybody can resist before it, but it is certain that His retribution is sharp and severe. The verse says:

“...and Allah is severe in retribution '.”

Section 7: Enemy Weakened by Allah

Surah Al-Anfal - Verse 49

إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هَٰؤُلَاءِ دِينُهُمْ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

49. “(Remember) when the hypocrites said, and those in whose hearts were a disease: ‘Their religion has deluded them, But whoever puts his trust in Allah, then Allah is indeed the Mighty, the Wise.”

The persons who apparently express that they have believed in Islam but inwardly they hesitate about it are those who carry a disease in their hearts. The verse says:

“(Remember) when the hypocrites said, and those in whose hearts was a disease:...”

Some commentators have said that there were several young men from Quraysh in Mecca who embraced Islam, and then, their fathers put them in prison. They were: Qays-ibn- Walid-ibn-Muqayrah, Ali-ibn-'Ummayit-ibn-Khalf, -ibn- Munbih, Harith-ibn-Zam'ah, and Abu-Qays-ibn-Fakihat-ibn- Muqayrah.

As soon as they saw the small number of the Muslims in war, they said that those people were proud of their religion and, disregard the large crowd of pagans there, they had been deceived by the Prophet (S) and they came to fight.

“...‘Their religion has deluded them.’...”

Then Allah states the following phrase, meaning that they themselves were deluded. The verse says:

“...But whoever puts his trust in Allah, then Allah is indeed the Mighty, the Wise.”

That is, whoever delivers his affairs to Allah (s.w.t) and, trusts in Him while he tries to please Him by his good behaviour, Allah (s.w.t) helps him and prepares the means of victory for him. The reason is that Allah is Mighty and Wise, and the one who refuges to Him will be secured by His mightness and wisdom.

Surah Al-Anfal - Verses 50-51

وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ

ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ

50 . “And had you seen when the angles take away the souls of those who disbelieve, smiting their faces and their backs (and saying): ‘Taste the punishment of the burning’.

51. “This is for what your hands have sent ahead, and that Allah is not unjust unto the servants.”

The verse indicates that were you to see when the angles take away the infidels, striking their faces and their backs, you would surprise. The objective meaning is the dead bodies of those who were killed in the Battle of Badr. The verse says:

“And had you seen when the angles take away the souls of those who disbelieve, smiting their faces and their backs (and saying): ‘Taste the punishment of the burning’.”

It has been said that a man came to the Prophet of Islam (S) and said that he had seen a trace on the back of Abu Jahl which was like the trace of a horseshoe. The Prophet (S) said that it had been the trace of the smiting of the angles.

Mujahid had narrated that once a man told the Prophet (S) that as soon as he decided to smite one of the polytheists, he fell dead The Prophet (S) said that the angels had attacked the pagan before he started.

The angels tell the infidels that after this punishment there is another chastisement waiting them which is more burning and more blazing.

Some commentators have said that, on the day of the Battle of Badr, the angels had some arms made of iron when they struck them on the polytheists, a fire burned their wounds, and the purpose of the phrase ‘taste the punishment of the burning’ is this very meaning.

This retribution they are involved with is for the evil manner they showed from themselves in this life.

The reason why the verse says ‘This is for what your, hands have sent ahead’, is that most of actions are done by the hands. The purpose here is their crimes, faithlessness, and sins. The verse says

“This is for what your hands have sent ahead, and that Allah is not unjust unto the servants.”

Allah (s.w.t) punishes the servants as much as they are deserving to, not more than that.

However, it is clearly understood from this verse that Allah does not punish anyone without having any sin, or for the sin another person has committed, because it is unjust So, Allah seriously negates cruelty and injustice from Himself, when He, says

“...and that Allah is not unjust unto the servants.”

Surah Al-Anfal - Verse 52

كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْكَفَرُوا بِآيَاتِ اللَّهِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْإِنَّ اللَّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ

52. “(O' Prophet! the manner of pagans of your time is also) like the manner of Pharaoh's clan and those before them, they disbelieved in Allah's Signs, so Allah seized them for their sins. Verily Allah is strong, severe in retribution.”

In this verse and it’s following couple of verses, the Quran points to a constant Divine way of manner about clans and nations.

At first it addresses the Prophet (S) and implies that the style and the state of the pagans of Quraysh are like that of Pharaoh’s clan and the people who were before them. Those people rejected the Signs of Allah, therefore He punished them for their sins. The verse says:

“(O' Prophet! the manner of pagans of your time is also) like the manner of Pharaoh's clan and those before them, they disbelieved in Allah's Signs, so Allah seized them for their sins...”

It is certain that Allah (s.w.t) is Mighty, Omnipotent, and His retribution is severe. The verse says:

“...Verily Allah is strong, severe in retribution.”

Thus, there were not only the Quraysh and polytheists and idolaters of Mecca who rejected the signs of Allah and showed obstinacy before the Truth and disputed with the true leaders of humanity, and then they were involved with the retribution of their sins, but also this is a permanent Divine Law.

Surah Al-Anfal - Verse 53

ذَٰلِكَ بِأَنَّ اللَّهَ لَمْ يَكُ مُغَيِّرًا نِعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ وَأَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

53. “That is because Allah does not change a blessing He has bestowed on a people unless they change what is in their own selves, and Allah is All-Hearing, All-Knowing.”

Then, by mentioning the basic root of the subject, the, Qur'an makes this matter more clear. It implies that all of these are for that Allah does not alter whatever blessing He bestows on a people unless those people themselves alter their own conditions, and, of course Allah is aware of everything. The verse says:

“That is because Allah does not change a blessing He has bestowed on a people unless they change what is in their own selves, and Allah is All-Hearing, All-Knowing.”

In other words, the graces and blessings of Allah (s.w.t) are infinite, common, and general, but they reach people due to their eligibilities, suitability and competencies.

When people utilize the blessings of Allah (s.w.t) as a means for reaching unto their perfection, and show gratitude for them, which is the correct usage of them, Allah makes His blessings fixed and increased.

But, when these blessings are used as a means for disobedience, injustice, mischief, and ingratitude, He may take them back or changes them into some afflictions and calamities.

Thus, alteration of the bounties and blessings always depend on our own selves, else the blessings and merits of Allah are ceaseless.

An Islamic tradition indicates that nothing can change the Divine blessings like what injustice does, since Allah hears the complaints of the oppressed.1

Surah Al-Anfal - Verse 54

كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْكَذَّبُوا بِآيَاتِ رَبِّهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَكُلٌّ كَانُوا ظَالِمِينَ

54. “Like the manner of Pharaoh's clan and those before them, they denied the Signs of their Lord, so We destroyed them for their sins, and We drowned pharaoh's 'clan, and all of them were unjust.”

Following this aim, the Qur'an refers again to the state of some rich persons like the clan of Pharaoh and some groups of people from among former nations. It implies that the manner and worship of idolaters, concerning the change of blessings and facing with the severe retributions, is like the manner and circumstances of the people of Pharaoh and the people before them. The verse says:

“Like the manner of Pharaoh's clan and those before them...”

They also rejected the Signs of their Lord which were sent down with the aim of their guidance, reinforcement, and felicity

“...they denied the Signs of their Lord...”.

Therefore, the Lord destroyed them, too, for their own sins. The verse continues saying:

“...so We destroyed them for their sins...”

And Allah drowned Pharaoh's clan in the waves of the sea. The verse remarks:

“...and We drowned Pharaoh's clan...”

All of those people were unjust and cruel, both to themselves and to others. The verse concludes:

“...and all of them were unjust.”

Surah Al-Anfal - Verse 55

إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الَّذِينَ كَفَرُوا فَهُمْ لَا يُؤْمِنُونَ

55. “Verily the worst of animals in Allah's sight are those who disbelieve, so they will not have faith.”

In verseNo. 22 from the current Surah, the meaning of the Qur'anic phrase /sarr-ad-dawabb/ (the worst of animals) was introduced as ‘those who do not contemplate’, while here, in this verse, they are defined as ‘those who disbelieve’. The verse says:

“Verily the worst of animals in Allah's sight are those who disbelieve, so they will not have faith.”

So, the origin of infidelity is the absence of right intellect. The Qur’an considers the feature of humanity of man in wisdom and belief, so that if he does not contemplate or paves the way of infidelity, he will be out of the circle of humanity. Thus, a true human, indeed, is the one who is wise and has Faith.

It is possible that a disbeliever has a title and rank with the people of his society, but he is ‘the worst of animals’ in the sight of Allah.

It is cited in some commentary books that the referent of a concept of this verse is the Jews, but this idea does not harm the generality of the concept of the verse.

However, those who hear the call and invitation of prophets, and do not show any positive reflection to it, are ‘the worst of animals’.

Surah Al-Anfal - Verse 56

الَّذِينَ عَاهَدْتَ مِنْهُمْ ثُمَّ يَنْقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ

56. “Those with whom you made a covenant, then they break their covenant every time, and they are not pious.”

The agreement of the Jews with the Prophet (S) was that they should not help pagans and not try to hurt the Muslims. But those groups of the Jews broke their promise and for the Battle of Khandaq they helped pagans by selling them arms.

Therefore, breach of promise is not consistent with humanity.

But breach of promise is the style of infidels. Faithfulness and chivalry are necessary to piety. The verse says:

“Those with whom you made a covenant, then they break their covenant every time, and they are not pious.”

Some Islamic traditions indicate that he who breaks promise is a hypocrite, although he establishes prayers and observes the fast.2

Surah Al-Anfal - Verse 57

فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ

57. “So, when you confront them in war, (by punishing them) scatter the ones behind them so that they might be admonished.”

The Qur’anic term /taθqafannahum/ is derived from the Arabic word /θaqifa/ which means ‘to understand something quickly and carefully’. Then the word mentioned in the above-mentioned verse means that ‘when you encounter infidels in war, you should face them very vigilantly in order not to be seized unawares’.

The Arabic word /tasrid/ means ‘to cause insecurity, anxiety’ and ‘to disperse’. Thus, the phrase means that you should attack the enemy in a manner and with a martial plan that their supporters out of the scene, and the forces behind them, become so terrified that they do not think of invasion and continuation of supporting them anymore.

The verse says:

“So, when you confront them in war, (by punishing them) scatter the ones behind them so that they might be admonished.”

Islam is a religion of kindness and mercy, yet it does not tolerate treachery, breach of promise, and disturbance of the regularity and security. Then, infidels should be punished so violently that they relinquish attacking you again.

Notes

1. At- Tafsir-ul-Furqan

2. At- Tafsir-ul-Burhan