Alhassanain(p) Network for Heritage and Islamic Thought

Section 8: Muslims Should be Prepared to Meet the Enemy in Any Number

Surah Al-Anfal - Verses 58-59

وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ

وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا سَبَقُوا إِنَّهُمْ لَا يُعْجِزُونَ

58. “And if you fear treachery from a people, break off (the covenant) with them in like manner. Verily Allah does not like the treacherous.”

59. “And let not those who disbelieve suppose that they have excelled (the Muslims): verily they shall not weaken (you).”

The Qur'anic term /’anbio/is derived from /nabaoa/ which means ‘to throw’, here it means: ‘then throw their covenant back to them’. That is, from before they should announce and cancel the covenant so that they would not be seized unawares and you, too, would not have acted cowardly.

The holy phrase /’ala sawa’ /either means ‘behaving correspondingly’, viz. in the same manner that they think of plotting and breaching promise, you may cancel the covenant, too. Or, it means the clear canceling of the -covenant, or having a just behaviour toward the enemy.1

The verse is about the situation where there are some evidences upon the enemy's plot for invasion. So, in order to avoid it, precedence in canceling the covenant should be performed.

The performance of canceling the covenant is just when behaving correspondingly. The verse says:

“And if you fear treachery from a people, break off (the covenant) with them in like manner. Verily Allah does not like the treacherous.”

And take the control of everything so vigorously that infidels do not think that they have preceded you. The verse; says:

“And let not those who disbelieve suppose that they, have excelled (the Muslims):...”

But, infidels cannot gain anything through treachery. The verse continues saying:

“...verily they shall not weaken (you).”

Surah Al-Anfal - Verse 60

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِنْ دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ

60. “And prepare against them whatever you can of (military) power and of war-horses, to frighten thereby the enemy of Allah, and your enemy, and others besides them, whom you do not know (but) Allah knows them. And whatever things you spend in the way of Allah shall be repaid to you in full, and you will not be dealt with unjustly.”

Increase of War Power and Its Aim!

Adapting to the former instruction upon Islamic Struggle, in this verse the Qur'an points to an important principal which must be observed by Muslims in different ages. This principal is the necessity of enough war preparation against the enemy.

At first, it says:

“And prepare against them whatever you can of (military) power and of war-horses...”

That is, do not wait until the enemy attacks you and then make yourselves prepare to fight. You should be prepared enough from before to stand against the probable attacks of the enemy. The concept of the verse is so vast that it quitely adapts to any time and any place.

If this great Islamic instruction which says: “And prepare against them whatever you can of (military) power...” is preached as a common motto everywhere and all Muslims apply it in their own lives, whether they are young or old, educated or uneducated, writer, or speaker, soldier or officer, farmer or merchant, it will be enough to make amends their retardation.

Practical life of the Prophet of Allah (S) as well as the great leaders of Islam, also shows that they never neglected any opportunity of fighting against their enemies.

They would not disregard any matter, small and great, about supplying arms and personals, encouraging their soldiers, choosing a suitable camping-place, deciding on a proper time for attacking the enemy, and utilizing all kinds of military methods.

Next to the statement of this instruction, the Qur'an points to the logical and manly aim of this subject. It implies that the aim is not that you mow the nations of the world, and even the people of your own community, by kinds of distinctive arms.

You should not spoil the towns and lands, or take in possession the properties and lands of others, or expand the principals of slavery and colonialism in the world. But, the aim is that by these means you frighten the enemy of Allah (s.w.t) and those who are the enemy of yours. The verse continues saying:

“...to frighten thereby the enemy of Allah, and your enemy,...”

The reason of it is that usually most of the enemies of the truth do not pay attention to the logical statements and human principals. They do not understand anything but the logic of force.

Then, the Qur’an adds that in addition to these enemies, whom you know, you have some other enemies whom you do not know, but Allah knows them, and with the increase of the military preparation in yourselves they may fear and return back. The verse says:

“...and others besides them, whom you do not know (but) Allah knows them...”

This statement contains an instruction for the Muslims of today, too. It implies that Muslims should not lay emphasis only on their known enemies and confine their preparation to the limit of struggling before them. They should also consider their probable enemies who are in potency, and prepare the utmost power and necessary forces they can.

Finally, the Qur’an points to another important matter. It implies that preparing power, forces, enough military; instruments and different means of defense need a financial source. Therefore, it commands Muslims to supply this capital through a general cooperation.

They must know that whatever they spend in this way they have spent it in the way of Allah, and it will not be decreased. The verse says:

“...And whatever things you spend in the way of Allah shall be repaid to you in full...”

Equal to all that they give and, even more than that, will be repaid to them so that no injustice will be dealt with them. The verse ends as follows:

“...and you will not be dealt with unjustly.”

Explanations

This verse is an instruction upon the Muslims to be prepared before the enemy from all points of view. They are commanded to supply any kind of arms and possibilities, to utilize all means and methods of propagation, even mottoes and poems that may cause the fright of infidels from the military power of Muslims.

When the Prophet (S) was informed that a new weapon had been made in Yemen, he sent someone to Yemen to supply it.

It is narrated from the Prophet (S) that by means of an ‘arrow’ three persons will be sent into Paradise: its constructor, the one who prepares it, and the person who, throws (it toward the enemy of Allah).2

In Islam, financial winning and losing in the races of shooting, and horsemanship, have been counted permissible in order that military preparation might be supplied.

It is not such that everywhere logic and discussion are enough and effective, but sometimes enforcement and power should come in the scene, too.

That is why Muslims should always supply the most advanced military possibilities for the defense in such a manner that nothing may be neglected, whether they are of the kinds of political and material power, or the possibilities of propaganda and precautions.

In Islam, all people are soldiers and general mobilization is necessary. It is also necessary to cast terror into the hearts of; the enemies. A tradition indicates that even by tinging the beard do frighten the enemy, so that they do not say the Islamic troop is old.3

However, the war-horses are those horses which are kept ready and fed sufficiently in stables, not those which are left free.

Surah Al-Anfal - Verse 61

وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

61. “And if they incline to peace, then you (too) incline to it and put your trust in Allah; verily He is the All-Hearing, the All-Knowing.”

This verse discusses about peace with the enemy and it makes this fact more clear. It says:

“And if they incline to peace, then you (too) incline to it…”

And, since, at the time of signing the treaty of peace, men often involve with doubts and hesitations, it commands the Prophet (S) that he does not hesitate in accepting the suggestion of peace when its conditions are logical, wisely, and justly. He is ordered to trust in Allah, because He both hears their debates and is aware of their intentions.

The verse continues saying:

“...and put your trust in Allah; verily He is the All- Hearing, the All-Knowing.”

Surah Al-Anfal - Verse 62

وَإِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ

62. “And if they intend to deceive you, Allah is indeed sufficient for you. It is He Who strengthened you with His help and with (the support of) the believers.”

If the leader of Muslims is certain of the enemy's trickery around the peace, the situation changes. But, in the case of the existence of probable of good intention, it should be vigilantly accepted.

Some Islamic traditions indicate that ‘the Prophet's support performed by the believers’ has been rendered into his support performed by Hadrat Ali (as)

Also Ibn-i- ‘Asakir narrates from ‘Abu-Hurayrah that, it is written on the ‘Arsh:

“There is no good but I, (and) there is no partner for Me. Muhammad (S) is My servant and My Messenger. I supported him by Ali”.

This is the same thing that Allah says in this verse.4

The verse says:

“And if they intend to deceive you, Allah is indeed sufficient for you. It is He who strengthened you with His help and with (the support of) the believers.”

It is understood from this verse that Muslims should accept the suggestion of peace in order that they would not be introduced as ‘the seekers of war’, but they must be vigilant not to be deceived.

If we do our duties accordingly, we must not be afraid of difficulties, since Allah solves the difficulties.

“...It is He Who strengthened you with His help and with (the support of) the believers.”

Surah Al-Anfal - Verse 63

وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَٰكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْإِنَّهُ عَزِيزٌ حَكِيمٌ

63. “And He caused affection between their hearts. Had you spent all that is in the earth, you could not have caused affection between their hearts, but Allah caused affection between them; verily He is the Mighty, the Wise.”

The verse, addressing the Prophet (S) implies that these sincere believers who have gathered around you, and refrain no sacrifice to offer you, formerly were some scattered people, enemy with each other.

Then Allah showered the light of guidance upon them and created love and affection between them so intensively that if you spent the whole wealth from over the earth you could not wipe out the grudges of the Age of Ignorance from their hearts.

But, through the way of good device and by Islam, Allah created love and affection between them. The deeds of Allah are all done wisely and for common good.

This very thing is one of the great miracles that the Prophet of Allah (S) was sent to a people that, before Islam, if one of them was given a slap in the face, for its sake the fire of some fights would be lit and so much blood would be shed.

But, through the way of Faith, all those enmities and deeds done contumaciously disappeared and love and understanding substituted them. They became so faithful that they would not refuse killing father, son and brother for the sake of their Faith. Allah announces that He has done this work Himself.

The holy verse says:

“And He caused affection between their hearts. Had you spent all that is in the earth, you could not have caused affection between their hearts, but Allah caused affection between them; verily He is the Mighty, the Wise.”

Surah Al-Anfal - Verse 64

يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ

64. “O Prophet! Allah suffices you, and the believers who follow you.”

A group of the Jews of Bani-Qurayzah and Bani-Nadir falsely suggested to help the Prophet (S). The above holy verse was revealed saying that the believers were sufficient for him.

In ‘Fada'il-us-Sahabah’, a book written by Hafiz-‘Abu- Na’im, a famous Muslim scholar, it is cited that the objective meaning of ‘the believers’, mentioned in this verse, is Ali- ibn-Abl-Talib (as)5

Allah, the Prophet (S) and the believers are wholly the basis of the Islamic system. In an Islamic society, the leader is appointed with the Divine criterions. His law is originated from revelation, and people are obedient to the leader and the law.

Obedience accompanied with Faith is a value, while obeying the leader without having Faith, or having Faith without following the leader is useless. The verse says:

“O Prophet! Allah suffices you, and the believers who follow you.”

Notes

1. Al-Mizan

2. Tafsir-i-Furqan, narrated from Ad-Dur-ul-Manthur.

3. At- Tafsir-ul-Furqan, narrated from Man-la- Yahduruhul-Faqih

4. Tafsir-ul-Furqan, taken from Durr-ul-Manthur, vol. 3, p. 199

5. Al-Qadir, vol. 3, p. 51

Section 9: Muslims Should be Prepared For All Eventualities

Surah Al-Anfal - Verse 65

يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِوَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ

65. “O Prophet! Urge on the believers to fight. If there be of you twenty patient (steadfast men), they shall overcome two hundred, and if there be of you a hundred (steadfast ones), they shall overcome a thousand of those who disbelieve, for they are a people who do not understand.”

This verse negates the equilibrium of forces in figure. It emphasizes on the spirit, Faith and perseverance with patience, so, in order that no one supposes that the triumph of twenty fighters before two hundred ones is an exaggeration, it repeats that one hundred strivers may win one thousand fighters, if they are believers.

In the early battles of Islam, there has never been any statistic equilibrium. In the Battle of Badr, there were three hundred and thirteen believers in front of one thousand infidels. In Uhud, seven hundred Muslims fought against three thousand fighters.

In the Battle of Khandaq, three thousand strivers struggled before ten thousand enemies. In Mutah, there were ten thousand Muslims in front of one hundred thousand pagans.

One of the duties of an Islamic leader is to encourage people to Holy Struggle. The function of the statement of the commander before military activities is very effective.

Therefore, in wars and Holy Struggles, propagation is necessary. The verse says:

“O prophet! Urge on the believers to fight...”

The definite factor in the battlefields of Muslims is Faith and perseverance with patience, not the number of strivers alone.

That was why, at the beginning, under the command of Holy Struggle, the army of Islam, which was one tenth of that of the enemy, won the battle. The verse says:

“...If there be of you twenty patient (steadfast men), they shall overcome two hundred, and if there be of you a hundred (steadfast ones), they shall overcome a thousand of those who disbelieve...”

The soldier of Islam should have these three qualities: Faith, patience, and vigilance. The Qur'an qualifies ‘the believers’ with patience, while about the disbelievers, the verse says:

“...for they are a people who do not understand.”

Surah Al-Anfal - Verse 66

الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِوَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِوَاللَّهُ مَعَ الصَّابِرِينَ

66. “Now Allah has lightened it for you, and He knows that there is weakness in you. So, if there be of you a hundred patient (steadfast men), they will overcome two hundred; and if there be of you a thousand, they will overcome two thousand by the leave of Allah; and Allah is with the patient (steadfast ones).”

The purpose of ‘weakness’, mentioned in the verse, is weakness in Faith and spiritualities, because the troops of Islam had not become decreased from the point of physical strength and number when they defeated.

In this verse, and the verse before it, the Qur'an points to three spiritual aspects which are the factors of victory, the absence of which is a preparation for defeat; they are: patience, Faith, and vigilance.

Thus, the main function in victory is by the leave and Will of Allah, else, in the Battle of Hunayn, where there were so many fighters Muslims defeated and ran away.

The verse says:

“Now Allah has lightened it for you, and He knows that there is weakness in you. So, If there be of you a hundred patient (steadfast men), they will overcome two hundred; and if there be of you a thousand, they will overcome two thousand by the leave of Allah...”

However, the patients are loved by Allah and they are in His refuge. The verse ends as follows:

“...and Allah is with the patient (steadfast ones).”

Surah Al-Anfal - Verse 67

مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَوَاللَّهُ عَزِيزٌ حَكِيمٌ

67. “It is not (fit) for any prophet to have captives unless he has thoroughly triumphed in the land. You desire the transitory world, while Allah desires (for you) the Hereafter; and Allah is the Mighty the Wise.”

Allah has allowed no prophet to take the members of the enemy as captives and to keep them as pledge in order to take money from them, or hold them under obligation and let them go; unless that he exaggerates in killing the heathens an destroying them so that it becomes as a warning to others and that he gains authority. The verse says:

“It is not (fit) for any prophet to have captives unless he has thoroughly triumphed in the land...”

The next phrase of the verse addresses the Muslims, not the Prophet (S) because their desire was that they could take money from the captives and let them go. The purpose is that, in the first battle, i.e. the Battle of Badr, before gaining authority on the earth, they took ransom.

The Arabic phrase: /’arad-ad-dunya/ means the property of the world which is something vanishable. The verse continues saying:

“...you desire the transitory world...”

You pursue the wealth of the world while Allah desires the rewards of the Hereafter for you. The verse says:

“...while Allah desires (for you) the Hereafter...”

The helpers of Allah will never be defeated, and verily Allah acts wisely; then, do perform whatever He commands you, so that you enjoy the help of Allah. The verse ends:

“...and Allah is the Mighty the Wise.”

Surah Al-Anfal - Verses 68-69

لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ

فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا وَاتَّقُوا اللَّهَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

68. “Had it not been for a prior ordinance from Allah, there would have fallen you a great chastisement for what you had taken to (improperly).”

69. “Eat then of what you have acquired in war as booty, (which is) lawful and good; and be in awe of Allah; verily Allah is Forgiving, Merciful.”

Once more in this verse the Qur’an reprimands and scorns those who put into danger the important social interests for their own fleeting financial gains. It says:

“Had it not been for a prior ordinance from Allah, there would have fallen you a great chastisement for what you had taken to (improperly).”

But, as it was mentioned in some other verses of the Qur’an before, Allah’s way of treatment is that, at first He explains the ordinances, then there will be His punishment for the disobedient of them.

In the second verse, the Qur’an refers to another ordinance of the ordinances concerning captives of war, and points to the question of ransom.

After the time when the Battle of Badr was ended and some captives were taken, a group of Ansar (the Helpers) told the Prophet (S) that they had killed seventy pagans and had kept seventy of them in captive, all of whom were from his tribe and, in fact, they were his captives.

They asked the Prophet (S) to remit those captives to them so that they could take ransom from them for their emancipation. When the Prophet (S) was waiting for the descent of revelation in this regard, the verse was revealed and the permission of taking ‘ransom’ for their emancipation was issued.

However, the verse lets Muslims use this spoil of the war, (i.e. the amount they used to take for emancipating captives). It says:

“Eat then of what you have acquired in war as booty, (which is) lawful and good...”

This sentence may have a vast meaning, and, besides the subject of ‘ransom’, it encompasses other booties, too.

Then, it commands them to be Godwary and to avoid disobeying Allah. The verse continues saying:

“...and be in awe of Allah;”

This meaning refers to the fact that these kinds of booties being lawful should not cause that the aim of strugglers in battlefields to be gathering spoils of war or taking some captives for ransom, and if formerly they had such disgraceful intentions in mind, they must leave them out now.

At the end of the verse, the Qur'an promises remition and forgiveness about the past when it says:

“...verily Allah is Forgiving, Merciful.”

Section 10: Captives of War

Surah Al-Anfal - Verse 70

يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرَىٰ إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِمَّا أُخِذَ مِنْكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ

70. “O Prophet! Say to the captives in your hands: ‘If Allah knows any good in your hearts, He will give you better than what has been taken away from you, and He will forgive you; and Allah is Forgiving, Merciful.”

In the occasion of revelation of the verse, it has been cited that ‘Abbas,, Aqil, and Nufil were captured as captives of war in the Battle of Badr. By taking ransom, the Prophet (S) emancipated them, and they embraced Islam. Later, the money which was taken as their ransom was returned to them, too.1

(Most commentary books indicate that in the Battle of Badr some Muslims said that: for observing the respectability of the Prophet (S) ‘Abbas, the Prophet's uncle, should not be taken ransom from.

The Prophet (S) said:

“By Allah, I do not renounce a dirham (a silver coin) of it.”

Then, the Prophet (S) told his uncle:

“You are wealthy; then pay ransom for yourself and for your brother's son, Aqil.”

‘Abbas said:

“If I pay ransom, I will become empty of money.”

The Prophet (S) answered:

“You can spend out of money you have in Mecca with your wife, ‘Umm-ul- ‘Fadl.”

‘Abbas said:

“None knew this matter. I understood that you are tru1y a prophet.”

And, at once, he became a Muslim at his presence.)

In the Islamic system, there are three choices of designs for war captives:

1 - Emancipating them without ransom; like what happened in the conquest of Mecca, where no captive was taken.

2 - Emancipation of captives of war by taking ransom in cash, or by exchange of captives.

3 - Keeping captives under the control of Muslims in order to hinder the enemy of Islam to be strengthened, and to teach Islam gradually to them both, maybe they be guided to it.

Choosing either of these three choices to be practically acted is in the authority of the Islamic judge.

Captives must be treated in such a manner that it prepares them to be guided. Thus, the aim of war is guiding people and defeating the legitimate ruler, not slaughtering, spoiling, taking captives d taking ransom.

That is why preaching and guiding captives is necessary.

The verse says:

“O Prophet! Say to the captives in your hands:...”

And, the true ‘good’ is Faith. The holy verse continues saying:

“...If Allah knows any good in your hearts, He will give you better than what has been taken away from you, and He will forgive you; and Allah is Forgiving, Merciful.”

Surah Al-Anfal - Verse 71

وَإِنْ يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ

71. “And if they intend to betray against you, then they have been betraying Allah from before, but He gave (you) power over them; and Allah is All-Knowing, All-Wise.!”

Muslims should neither treat the troops of the enemy with one hundred percent of suspicion, nor in a full favorable opinion. There should be neither a bare harshness nor a mere kindness, but they should be alert, confident in Allah, decisive, and merciful.

The manner of enemies is always treacherous. The verse says:

“And if they intend to betray against you, then they have been betraying Allah from before...”

But Allah is right and legitimate, and gives triumph to His adherents. The verse continues saying:

“...but He gave (you) power over them...”

Allah is aware of the enemies’ intentions, and in the commandments Which He issues, He is the Wise and the Controller of common Interest.

The verse says:

“...and Allah is All-Knowing, All-Wise.”

Surah Al-Anfal - Verse 72

إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّىٰ يُهَاجِرُوا وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌوَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

72. “Verily those who believed and migrated and strove with their properties and their selves in the way of Allah, and those who gave shelter and helped (the strivers), those are friends one of another. And those who believed but they did not migrate, you have not any friendship towards them until they migrate. Yet if they ask your help for (the sake of) religion, then it is your duty to help (them), save against a people with whom you have a treaty; and Allah sees all that you do.”

Those who had Faith and, for the love of Allah and Messenger, separated from their homes and relations, i.e. they migrated from Mecca to Medina, and those who gave shelter to the Emigrants and helped them in war against their enemies, i.e. Ansar (the Helpers), inherit each other.

The Emigrants and the Helpers inherited from each other because of the brethren contract they concluded from the beginning with each other until the time when this matter was abrogated by Surah Al-‘Anfal,No. 8 ,verse 75 , which says:

“...and the blood relatives are nearer to each other...”.

If the believers who did not migrate ask you to help them for the sake of the religion of Allah against infidels, you should help them, except for the group of infidels who have concluded the agreement of non-opposition with you. In this case you cannot help the Muslims in war against them. The verse says:

“Verily those who believed and migrated and strove with their properties and their selves in the way of Allah, and those who gave shelter and helped (the strivers), those are friends one of another. And those who believed but they did not migrate, you have not any friendship towards them until they migrate. Yet if they ask your help for (the sake of) religion, then it is your duty to help (them), save against a people with whom you have a treaty; and Allah sees all that you do.”

Surah Al-Anfal - Verse 73

وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ

73. “And (as for) those who disbelieve, they are friends one of another. If you do not so, there will be confusion in the earth and a greater mischief.”

The meaning of this verse is that Muslims should refrain from being friends of infidels and helping them, though they may be their close relatives. They should leave out their guardianship, too.

If you do not do what Allah (s.w.t) has commanded you, there will appear a great confusion and a great mischief in the earth.

That is, if you do not settle a relation of brotherhood between yourselves, and some of you do not take one another as guardians, even by inheriting from each other, and do not prefer the connection of Islam to the connection of relationship, nor cut off the communication between you and pagans, you will confront a great confusion and mischief in the earth.

For, as long as Muslims are not untied before infidels, polytheism will remain and pagans will be bold upon Muslims and will call them towards infidelity.

The verse says:

“And (as for) those who disbelieve, they are friends one of another. If you do not so, there will be confusion in the earth and a greater mischief.”

Surah Al-Anfal - Verse 74

وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

74. “And (as for) those who believed and migrated and strove in the way of Allah, and those who gave shelter and helped, those are the believers truly; for them is forgiveness and a noble sustenance.”

Then Allah refers again to the Emigrants and the Helpers (Ansar) and admires them. The verse says:

“And (as for) those who believed and migrated and strove in the way of Allah, and those who gave shelter and helped, those are the believers truly...”

The evidence of this statement is that they both emigrated, and helped the Muslims, and separated from their relatives, and also, by spending their properties for the sake of the religion of Allah, they proved their true Faith. The verse continues saying:

“...for them is forgiveness and a noble sustenance.”

Surah Al-Anfal - Verse 75

وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَٰئِكَ مِنْكُمْ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِإِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

75. “And those who believed afterwards and migrated and strove with you, they are of you, and the blood relations are nearer to each other, in the book of Allah; verily Allah knows everything.”

The objective of the first part of the verse is those who believed after the first Emigration, and they migrated, too. The verse saying:

“And those who believed afterwards and migrated and strove with you...”

It is similar to the content of Surah Al-Hashr,No. 59 ,verse 10 , which says:

“And those who came after them...”

The verse continues saying:

“…they are of you...”

This holy phrase means that they are like you and their judgment from the point of obligation of their friendship and helping them is the same as the Judgement of yours, although they believed and migrated after you.

“...and the blood relations are nearer to each other...”

That is, relatives are in precedence when they inherit. In (other words, when inheriting, some of them are more deserve from some others of the relatives.

This ordinance has been abrogated the heritage ordinance which had been issued because of Emigration and helping.

“...in the book of Allah...”

Some of the commentators have said that the holy phrase “in the book of Allah” means in the ‘Protected Tablet’, while some others have said that this holy phrase here means: ‘in the Qur'an’. This holy verse can be taken as an evidence to the fact that whoever is nearer to the dead, from the point of relation, is more deserve to inheriting from him. The verse ends as follows:

“...verily Allah knows everything.”

Notes

1. Tafsir-i-Nur-uth- Thaqalayn

Surah At-Tawbah, Chapter 9

Surah At-Tawbah or Surah Barā’at,

No. 9 (129 verses)

The Feature of Surah At-Tawbah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

This Surah, which is the ninth Surah of the Qur’ān, contains129 verses and has been revealed in the ninth year A.H. (anno Hejira). Some parts of the Surah were revealed before the Battle of Tabūk, some parts during the Battle, and other parts were revealed after it.

Regarding the Islamic literature, the most recorded known names of this Surah are ‘At-Tawbah’ and ‘Al-Barā’at’. Since the subject of repentance of man and the return of the grace of Allah has repeatedly been referred to in this Surah, it has been called ‘At-Tawbah’, and for the fact that the Surah begins with the declaration of immunity towards idolaters, it has been named ‘Al-Barā’at’.

The subject matters of this Surah are mostly related to the subject matters of Surah Al-’Anfāl. For this matter, some commentators, considering this Surah the continuation of that one, have said that, because of this circumstance, Surah At-Tawbah has not needed to have the holy phrase Bismillāh-ir-Rahmān-ir-Rahim.

But, according to Sh‘iah’s belief, the traditions which have been received from Ahlul-Bayt (as) denote that this Surah is independent and the absence of Bismillāh at its beginning is for its wrathful tone due to the idolaters. The holy phrase Bismillāh is an indication of mercy and security, while this Surah has been commenced with the declaration of immunity towards perjured idolaters.

For the importance of this Surah, the word of the Messenger of Allah (S) is sufficient when he said:

“The Suras Al-Barā’t and Tauhid were revealed accompanied with seventy thousand rows of the angels.”