Indexed OCR Text

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Surah Al-Anfal : 8 : 63 - 66
Qur'an - that both parties sit together and agree to what a third party
has to say, and this third party has to be the one about whom it is cer-
tain that the decision of this party will be free of error. It goes without
saying that Allah alone can be such a decision-maker. It is for this rea-
son that, in the present verse, it has been advised that everyone
should hold on to the cord of Allah firmly and jointly whereby mutual
disputes will evaporate in thin air and perfect unity shall prevail.
إِنَّ الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحْتِ سَيَجُعَلُ لَهُمُ الرَّحْمنُ ودًا : In Surah Maryam, it was said
(Surely, among those who believe and do good deeds, the All-Merciful
[Allah] generates love - 19:96). This verse makes it clear that the real
method through which hearts shall be filled with genuine love and in-
tense fellow feeling is adherence to the dictates of Faith and insistence
on doing what is good and right. Without it, even if some kind of unity
could be artificially arrived at, that 'unity' will be simply baseless and
weak making it disintegrate at the slightest provocation or pressure -
something commonly noticed in the experiences of peoples around the
whole world. In short, for our instant purpose, this verse explains how
the blessing which was bestowed by Allah Ta'ala on the Holy Prophet
a blessing which was to generate mutual love into the - صلى الله عليه وسلم
hearts of all tribes of Madinah making them all set to help and support
the Holy Prophet صلى الله عليه وسلم - went on to turn his supporters into an
iron wall for him.
In the second verse (64) as well, by stating the same subject briefly,
the Holy Prophet صلى الله عليه وسلم has been comforted by telling him that
sufficient for him is Allah Ta'ala in the real sense, and the group of be-
lievers in the physical sense. So, he should have no fear of an enemy,
no matter how big, strong, numerous or well-equipped. Commentators
have said that this verse was revealed before actual fighting started in
the battle of Badr so that Muslims, small in numbers and virtually un-
equipped, would not be overawed by the heavy numerical and techni-
cal superiority of their adversary.
Mentioned for Muslims in the fourth (65) and fifth (66) verse, there
is a law of war which stipulates the limit to which it was obligatory
(fard) for them to stand resolutely against their adversary - and any
retreat from which was a sin. In previous verses and events, it has
been mentioned in detail that the unseen help of Allah Ta'ala is with
Muslims for their matter is different, not like that of the peoples of the

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world at large. They, even if small in numbers, can overcome a lot
more of their challengers as stated in the Holy Qur'an:
كَمْ مِنُ فِئَةٍ قَلِيْلَةٍ غَلَبَتْ فِئَةً كَثِيْرَةٌ بِذْنِ اللهِ
There are many smaller groups which overcome larger groups
with the will of Allah - 2:249).
Therefore, ten Muslims were declared to be equal to one hundred
men in the first Jihad of Islam at the famous battle of Badr where the
command given was:
وَإِنْ يَكُنْ تِنُكُمْ مِائَةٌ تَغْلِبُوًّاَ اَلْفًا ◌ِنَ الَّذِيْنَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لََّ يَفْقَهُونَ .
If there are twenty among you, who are patient, they will over-
come two hundred; and if there are one hundred among you, they
will overcome one thousand of those who disbelieve - 8:65
The style of expression used here is that of a welcome news flash -
that one hundred Muslims shall overcome one thousand disbelievers.
But, the purpose is to order that it is not permissible for one hundred
Muslims to run against one thousand disbelievers. The wisdom behind
using the style of news is to make the hearts of Muslims become
strong with this glad tidings telling them that Allah is promising their
safety and victory. Had this order been announced in the imperative
mood as a law, it would have naturally weighed heavy on tempera-
ments.
The encounter at Badr was the very first battle Muslims had ever
fought. At that time, they were in a terrible condition. The total num-
ber of Muslims itself was insignificant. Then, all of them had not gone
to the war front. The hard fact was that only those who could get
ready on the spot were the ones who became the 'army' of this war.
Therefore, in this Jihad, one hundred Muslims were commanded to
confront one thousand disbelievers in a style which carried the prom-
ise of Divine help and support.
In the fourth verse (66), by abrogating this injunction for future, the
second injunction given was:
اَلْتُ خَقَّقَ اللَّهُ عَنْكُمْ وَ عَلِمَ أَنَّ فِيُكُمُ ضَعْفًاهِ فَانُ يَّكُنْ تِنْكُمْ رِائَةٌ صَابِرَةٌ
◌َّغْلِبُوا مِاتَتَيْنٍ وَإِنْ يَكُنُ قِنْكُمُ الْفُ يَغْلِبُوا الْفَيْنِ بِإِذْنِ اللَّهِ وَاللّهُ مَعَ
الضُِّرِيْنَ .
Now Allah has made it easy on you and He knew that there is

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weakness in you. So, if there are one hundred among you, who
are patient, they will overcome two hundred - 8:66.
Here too, the purpose is to order that it is not permissible for one
hundred Muslims to avoid fighting against two hundred disbelievers.
It will be recalled that, in the first verse (65), the avoidance of one Mus-
lim to fight against ten was declared to be forbidden. Here, in this
verse (66), the avoidance of one against two was all that remained for-
bidden. And this is the last and final injunction which is operative for
ever and shall continue as such.
Here too, the command does not appear in the usual style of a com-
mand. Instead, the manner used is that of glad tidings which indicates
that asking one Muslim to go out and stand firm against two disbeliev-
ers was, God forbid, no injustice or coercion. To be honest, Allah Ta'ala
has Himself placed in a Muslim person - because of his 'Iman or Faith -
a special power that one of them turns out to be equal to two.
But, at both places, the glad tidings about this support and victory
has been made subject to the condition that these Muslims should be
observers of patience and fortitude. It is obvious that standing stead-
fast while endangering one's dear life in fighting and killing on a bat-
tlefield is a feat which can be performed only by a person whose 'Iman
is perfect - because, perfect 'Iman generates enthusiasm for surrender-
ing one's life in the way of Allah and this enthusiasm multiplies his
combat strength a lot more.
Towards the end of the verse, it was in the manner of a general
principle that it was stated: 3 2 11; (And Allah is with the patient -
66). Included here, there are those who remain steadfast in the battle-
field as well as those who keep following the usual injunctions of the
Shari'ah strictly. The promise of Divine company stands good for all of
them and in this state of His being with one and all of them lies the
real secret of their victory - because, whoever has the good fortune of
having the company of the Absolute Master simply cannot be moved
away from the station of duty by anyone, not even by the whole world
in unison.
Verses 67 - 69
مَا كَانَ لِنَبِّ أَنْ تَّكُوُنَ لَةَ أَسْرِى حَتّى ◌ُخِنَ فِى الْأَرْضِ،

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Surah Al-Anfal : 8 : 67 - 69
تُرِيِّدُونَ مَرَضَ الدُّنْيَاِ وَاللّهُ يُرِيدُ الْآخِرَةَ، وَاللّهُ عَزِيزٌ حَكِيمٌ
﴿٦٧) لَوَّلَاَ كِتَبْ قِنَ اللَّهِ سَبَقَ لَسَتَّكُمْ فِيْمَا آَخَذْتُمْ عَذَابٌ
عَظِيمٌ ﴿٦٨﴾ فَكُلُوا مِمَّا غَنِمْتُمُ حَلْلاً طَيِّبًّا بَّهُ وَاتَّقُوا اللَّهَه إِنَّ
اللَّهَ غَفُورٌ رَحِيمٌ ﴿٦٩﴾
It is not for a prophet that there remain prisoners with
him until he has had a thorough blood-shed in the land.
You want things of this world while Allah wants the
Hereafter (for you). And Allah is Mighty, Wise. [67] Had
there not been a writ from Allah which came earlier,
there would have reached you, for what you took, a
great punishment. [68]
So, eat of the spoils you have got, lawful and pure, and
fear Allah. Surely, Allah is Most-Forgiving, Very-
Merciful. [69]
Commentary
The verses cited above relate to a particular event of the battle of
Badr. Therefore, prior to an explanation, it is necessary to describe
this event on the authority of sound and authentic narrations appear-
ing in Hadith.
The scenario of the event is the battle of Badr. It was the first Ji-
had in Islam, and it had come up all of a sudden. Until then, the detail
of injunctions pertaining to Jihad was not revealed. There were ques-
tions. If spoils come on hand during Jihad, what should be done with
it? If enemy soldiers fall under your control, whether or not it is per-
missible to arrest them? And if they are arrested, what should be done
with them?
The law of spoils operative in the religious codes of past prophets
was that it was not lawful for Muslims to use them for their benefit.
Instead, the injunction was that the entire spoils be collected and
placed in some open field. According to a Divine practice, a fire would
come from the skies and burn the whole thing. This was taken to be a
sign that the particular Jihad was approved of. If the fire from the
skies did not come to burn the spoils, it was taken to be a sign that
there was some shortcoming in the Jihad effort because of which it
was considered unacceptable with Allah.

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Surah Al-Anfal : 8 : 67 - 69
According to narrations in the Sahih of Al-Bukhari and Muslim, the
Holy Prophet صلى الله عليه وسلم said: 'I have been blessed with five things
which were not bestowed on any prophet before me.' One of these was
that spoils acquired from disbelievers was not lawful for anyone, but it
was made lawful for the Muslim Ummah, the traditional recepient of
mercy from Allah. That the property of spoils was particularly lawful
for this Ummah already existed in the infinite knowledge of Allah
Ta'ala, but no revelation attesting to its being lawful had been sent to
the Holy Prophet صلى الله عليه وسلم until the event of the battle of Badr re-
ferred to above. And what happened in the battle of Badr was that Al-
lah Ta'ala blessed Muslims with an extraordinary victory which was
totally beyond their imagination. The enemy also left behind its be-
longings which fell into the hands of Muslims as spoils. Then they took
seventy of their big chiefs as prisoners. But, the necessary clarification
of whether or not the later two actions were permissible was yet to
come through a Divine revelation.
Therefore, this hasty action taken by the noble Companions was
censured. This censure and displeasure was demonstrated through a
revelation in which Muslims were given a choice between two courses
of action in the case of the prisoners of war. But, when giving this
choice, it was also pointed out to them that, out of the two aspects of
the case, one was desirable while the other was undesirable. Based on
a narration from Sayyidna 'Ali al-Murtadas Al ») , it has been re-
ported in Jami' Tirmidhi, Sunan al-Nasa'ī and Sahih Ibn Hibban that
on this occasion Sayyidna Jibra'il al-Amin came to the Holy Prophet
and communicated to him the command that he should صلى الله عليه وسلم
give his Companions a choice between two courses of action: (1) That
they either kill these prisoners and destroy the image of enemy power
for ever; (2) or, that they are released against some payment of fidyah
(ransom). However, should this second option be taken, it has to be
borne in mind that it stands Divinely ordained that, in return for this
next year, the number of Muslims who will fall as martyrs will match
the number of prisoners who will be released today on payment of ran-
som. Though, the two courses of action did have the element of choice
and the Companions did have the option of going by any one of the
two, but, in the second option where mention was made of the eventu-
ality of the martyrdom of seventy Muslims, there did exist a delicate
indication towards the undesirability of the second option in the sight

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of Allah Ta'ala - because, had it been desirable, the killing of seventy
Muslims would have not been binding as a result.
When these two alternatives were presented before the Compan-
ions as a matter of choice for them, some of them thought if these peo-
ple were released against payment of ransom, it was quite possible
that they all, or some of them, may become Muslims at some later
stage which would, then, be the real gain, and the very objective of Ji-
had itself. They also thought that Muslims were poor at that time and
should they make some financial gain through ransom for seventy
men, that would not only help remove their hardship but also contrib-
ute towards their preparations for Jihad in future. As for the martyr-
dom of seventy Muslims, it was a standing blessing and good fortune
for Muslims themselves. Why should they worry about something so
welcome, they thought. It was in view of these thoughts that Sayyidna
Abu Bakr &e All ga, and most of the Companions tilted towards the op-
tion of releasing the prisoners against ransom. Only Sayyidna 'Umar,
Sayyidna Sa'd ibn Mu'adh and some other Companions As Ul , dif-
fered with this opinion and recommended the option of killing them all
on the ground that it was a good chance as all Quraysh chiefs, who
sponsor and supply the entire striking force arrayed against Muslims,
had fallen into their hands at one given time. That they would em-
brace Islam in the near future was a figment of their imagination.
However, what was more likely to happen was that these people, once
they return, will become the cause of enhanced hostility against Mus-
lims, much too pronounced than ever before.
As for the Holy Prophet صلى الله عليه وسلم, he had come to grace this
mortal world as the universal messenger of mercy - and was himself
mercy personified - he looked at the two opinions from the Şahabah
and accepted the one which provided mercy and ease for prisoners -
that they be released against ransom. Addressing Sayyidna Abu Bakr
and Sayyidna 'Umar رضى الله عنه, he said:لو اتفقتما ما خالفتكما (Had you two
agreed upon any one opinion, I would have not acted against the
opinion given by you two). (Mazhari) Faced with a difference of opinion
at that time, it was but the dictate of his inherent mercy and affection
he had for the creation of Allah that the course of ease and
convenience was taken to in their case. So, that was what was done.
And the outcome was that next year, at the time of the battle of 'Uhud,

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the event of the martyrdom of seventy Muslims came to pass as
Divinely indicated.
In the words: تُرِيدُونَ عَرَضَ الدُّنْيَا (You want things of this world - 67), the
address is to the noble Companions who had suggested release for ran-
som. This verse tells them that they had given improper advice to the
Rasul of Allah because it did not match with the august station of any
prophet that he would not, once he overpowers the enemies, go on to
demolish their power and its image, instead, would opt for granting re-
lief to a wicked and conspiratorial enemy only to commit Muslims to
everlasting trouble.
The words used in this verse are: ◌ِحَتَّى يُخِنَ فِى الأَرْض (until he has had a
thorough blood-shed in the land - 67). Lexically, the word: 3Gs1 (ithkhan)
means to demolish someone's might and power exhaustively and con-
clusively. The words: _ (fi 'l-ard : in the land) have been made to
follow in order to intensify this very sense of total termination.
As for the Şahabah who had recommended release against ransom,
part of their view was, no doubt, purely religious - they hoped that,
once free, these people may embrace Islam. But, alongwith it, part of it
was motivated by personal interest as well - that they will have spoils
to bring back - although, until that time, there was no decisive textual
authority which proved spoils as permissible property for Muslims.
Therefore, in view of the high standards being set for the society of
men and women under the education, training and guidance of the
Holy Prophet صلى الله عليه وسلم - standards which aimed to take them to
ranks even higher than angels - the slightest turn of thought towards
material acquisitions was considered a kind of disobedience. Thus, it
goes without saying that the sum total of what is a potpurri of deeds
which are both permissible and impermissible will, after all, be called
impermissible. Therefore, such conduct from the Sahabah met with
displeasure and it was said:"يُرِيُّدُوُنَ عَرَضَ الدُّنْيَا وَاللهُ يُرِيدُ الْآخِرَةَ وَاللهُ عَزِيزٌ حَكِيم :'You
want things of this world while Allah wants the Hereafter (for you) -
67,' that is, Allah wants you to seek the Hereafter. Mentioned here as
reprimand was a particular act of theirs which was the cause of dis-
pleasure. The other cause, that of the hope of released prisoners be-
coming Muslims, was not mentioned here. This indicates that a special
group like the group of righteous, sincere and noble Şahabah would ac-
comodate such mixed up intention as would combine some faith and

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some personal interest was something not acceptable even in that de-
gree. Worth noticing here is the fact that the admonition and warning
in this verse are being addressed to the noble Sahabah. Though, the
Holy Prophet صلى الله عليه وسلم too, by accepting their opinion, had gone
along with them in a certain way, but, this act of the Holy Prophet
y tle Al was purely a demonstration of his being universally merciful
when he, subsequent to a difference of opinion among the Sahabah,
had gone by a course of action which promised grace and convenience
for the prisoners.
At the end of the verse, by saying: ' 24'dl, (And Allah is Mighty,
Wise - 67), it was pointed out that Allah Ta'ala, being the source of all
might and wisdom, would have - only if they had not acted in a hurry -
provided for them wealth and properties as well in their future victo-
ries through His infinite grace.
The second verse (68) is also a supplement to this admonition where
it has been said that had it not been for a Divine writ already estab-
lished, the course of action which you opted for - that of releasing the
prisoners against ransom - would have brought upon you some grave
punishment.
What is this writ and what does it mean? According to a narration
from Sayyidna Abu Hurairah as JI », reported in Tirmidhi, the Holy
Prophet صلى الله عليه وسلم said: Spoils were not lawful for any community
before you. When, on the occasion of Badr, Muslims went after collect-
ing spoils - though, spoils were not made lawful for them until that
time - this verse was revealed. It emphasized that this initiative taken
by Muslims, before the injunction making spoils lawful for them was
revealed, was a sin which deserved instant punishment. But, since the
writ of Allah that spoils shall be made lawful for this community was
already there in the Preserved Tablet, therefore, punishment was not
sent over Muslims for this misconduct. (Mazhari)
It appears in Hadith narrations that, subsequent to the revelation
of this verse, the Holy Prophet صلى الله عليه وسلم said: The Divine punish-
ment was almost about to descend when Allah, in His grace, held it
back and had this punishment come, no one except 'Umar ibn al-
Khattab and Sa'd ibn Mu'adh Que Algo, would have remained safe
from it. This tells us that the cause of Divine admonition was the act
of releasing prisoners against ransom - and, in the light of the narra-

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Surah Al-Anfal : 8 : 67 - 69
tion from Tirmidhi mentioned earlier, the reason seems to be the act of
collecting spoils. But, there appears to be no contradiction between the
two. Taking ransom from prisoners is also nothing but a part of spoils.
Ruling 1: In the verse under discussion, admonition came upon re-
leasing prisoners against ransom or collecting spoils, warning of Di-
vine punishment was given, then came forgiveness. But, what re-
mained still not clear was the future course Muslims would be
required to take in such matters. Therefore, in the next verse (69), the
matter relating to spoils was made all too clear by saying: 2 & pies
(So, eat of the spoils you have got), that is, it has been made lawful for
you in the future. But, even now, there remains a doubt to the effect
that the injunction making spoils lawful had come at the present
stage, however, spoils which had been collected in error before the
coming of this injunction may contain some element of undesirability
in it. Therefore, by saying: Cas sis (lawful and pure - 69) soon after it,
even this doubt was removed. It means: Though, taking the initiative
in collecting spoils, before the revelation of Divine guideline, was not
correct - but now that the injunction making spoils lawful has been re-
vealed, all that has been collected earlier is also lawful without any
shade of repugnance or reprehensibility (karahah) in it.
Ruling 2: At this point, worth notice and retention is a principle of
Islamic jurisprudence: When some impermissible initiative is regular-
ized through a standing verse, no effect of the previous initiative re-
mains operative therein. The property becomes lawful and pure - as it
happened here. But, there is a corresponding instance relevant to
what has been stated above. Take a case in which there was an injunc-
tion already revealed, but its revelation did not seem to affect the ini-
tiators of an action, based on which they went on to contravene it. It
was later on that they found out that the particular deed of theirs was
contrary to such and such injunction of the Qur'an and Sunnah. Then,
in such a situation, after the coming of the injunction, that property
does not remain lawful - even though the previous error is forgiven.
(Nuru '1-Anwar, Mulla Jiwan) However, in the present verse, spoils have, no
doubt, been declared to be lawful and pure, but the restriction imposed
at the end of the verse was: ◌ٌوَاتَّقُوا اللَّهَ إِنَّ اللَّهُ غَفُورٌرَّحِيم (and fear Allah. Surely,
Allah is Most-Forgiving, Very-Merciful - 69). The hint given here is
that, though spoils have been made lawful, but that too has been made

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lawful under a particular law. Taking against that law or taking more
than due shall not still be permissible.
There were two matters in question here: (1) Spoils (2) Release of
prisoners against ransom. The first problem was resolved clearly by
the present verse, but the other matter was yet to be cleared. Regard-
ing this, the following verse of Surah Muhammad was revealed:
فَإِذَا لَقِيْتُمُ الَّذِيْنَ كَفَرُوا فَضَرُّبَ الِرِّقَابِ، حَتَّى إِذَا أَنْخَيْتُمُؤْهُمْ فَشُدُّوا الْوَثَاقَ
فَإِمَّا مَنَّا بَعُدُ وَإِمَّا فِدَاءٌ حَتّى تَضَعُ الْخَرُّبُ أَوْزَارَهَا.
So, when you confront those who disbelieve at war, then keep
beheading them until when you have had a thorough blood-
shed to break their power, then shackle them tight. After
that, either free them as favour without any return or release
them against ransom - until the war lays down its arms -
47:4)
Sayyidna 'Abdullah ibn 'Abbas as Ul », says: Divine admonition
came upon releasing prisoners against ransom in the battle of Badr.
This was the first Jihad of Islam. That was a time when the might and
power of disbelievers was yet to break apart. It was by chance that
they had run into trouble. Finally, when Islam and Muslims went on
to achieve total ascendency, Allah Ta'ala abrogated the earlier injunc-
tion and revealed the verse of the Surah Muhammad quoted above in
which the Holy Prophet صلى الله عليه وسلم and Muslims have been given
four options about prisoners. These are:
ان شاء واقتلوهم وان شاءوا استعبدوهم وان شاء وا افادوهم وان شاء وا
اعتقوهم .
If they wish, they can kill them all; or if they wish, they can
put them in bondage; or if they wish, they can release them
against ransom; or if they wish, they can (just) free them
(without taking any ransom). (Mazharī)
There is a consensus of the entire Muslim Ummah on the first
two of the four options mentioned above that the Amir of Muslims has
the dual right of killing the prisoners and holding them in bondage,
but there is a difference of opinion among Muslim jurists about setting
them free without compensation or releasing them against it.
The position taken by Imam Malik, Shafi'i, Ahmad ibn Hanbal,
Thawri, Ishaq, and Hasan al-Basri and 'Ata' from among the Tabi'in, is

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Surah Al-Anfal : 8 : 67 - 69
that both these forms are permissible for the Amir of Muslims - that
he may release the prisoners against compensation, or set them free
without compensation, or exchange them for Muslim prisoners.
But Imam Abu Hanifah, Abu Yusuf, Muhammad, Awzai, and Qata-
dah, Dahhak, Suddiyy and Ibn Jurayj say that setting them free is just
not permissible without compenstion. Even releasing them against
ransom is not permissible in the well-known creed of Imam Abu Hani-
fah. However, it appears in a report of al-Siyar al-Kabir that, should
Muslims be in need of financial support, they can release prisoners
against ransom. However, releasing them in exchange for Muslim
prisoners is permissible with Imam Abu Hanifah and the two Jurists,
Imams Abu Yusuf and Muhammad. (As evident from the two reports
from them - Mazhari).
Those who have permitted release against ransom or without ran-
som, they - as said by Sayyidna Ibn 'Abbas - regard the verse of Surah
Muhammad to be the abrogator (nasikh) of the verse of Surah Al-Anfal
and take the later as abrogated (mansukh). According to Hanafi jurists,
what stands abrogated (mansukh) is the verse of Surah Muhammad,
while the verses of Surah Al-Anfal: AH6 35 2-3;as (make them an exam-
أُقْتُلُوا الْمُشْرِكِينَ حَيْثُ :ple, for those behind them -57) and Surah Al-Taubah
f&e; (kill the Mushriks wherever you find them -9:5) are its abrogator
(nasikh). Therefore, according to them, it is not permissible to release
the prisoners, whether against ransom or without it. (Mazhari)
But, a careful deliberation into the respective words of the verses
of Surah Al-Anfal and Surah Muhammad leaves us with the impres-
sion that none of these two can be called the abrogator or the abrogat-
ed. In fact, they are two injunctions for two different situations.
It can be seen that the pivotal injunction of breaking the power of
disbelievers (الخان فى الأرض) has been taken up in the verse of Surah Al-
Anfal, then, the option of releasing prisoners without compensation or
against it (in the form of: "lu, .) has been given in Surah Muhammad
too, but the main objective has already been stated in the former - that
of 'ithkhan fi 'l-ard'. Thus, it means that once the power facade of the
disbelievers has been broken through a thorough blood-shed, Muslims
have the option of releasing prisoners against ransom, or setting them
free without any ransom.

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Surah Al-Anfal : 8 : 70 - 71
The report of al-Siyar al-Kabir from Imam Abu Hanifah could also
be intended to establish that both kinds of injunctions can be given
keeping in view the conditions and needs Muslims are faced with. ain,
1. سُبْحَانَة وَ تَعَالى اعْلَمُ
Verses 70 - 71
◌َيُّهَا النَّبِىُّ قُلْ ◌َِّ فِيٌّ آئِدِيكُمُ قِنَ الْأَسْزَى إِنْ يَعْلَمِ اللهُ
فِيْ قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا يَأْ أُخِذَ مِنْكُمْ وَيَغْفِرْلَكُمْءُ
وَاللَّهُ غَفُورٌ رَحِيمٌ ﴿ ٧﴾ وَإِنْ تُرِدُوْا خِيَانَتَكَ فَقَدُ خَانُوا اللهَ
مِنْ قَبْلُ قَامُكَنَ مِنْهُمْ ، وَاللّهُ عَلِيُمْ حَكِيْمٌ ﴿٧١)
O Prophet, say to the prisoners in your hands, "If Allah
knows of any good in your hearts, He will give you
something better than what has been taken from you,
and will forgive you. And Allah is Most-Forgiving, Very-
Merciful. [70]
And if they intend to commit treachery against you,
then, they have already committed treachery against
Allah, so Allah has given (you) power over them. And
Allah is All-Knowing, Wise. [71]
Commentary
The prisoners taken in the battle of Badr were released against
ransom. These were sworn enemies of Islam and Muslims who had left
nothing undone when it came to harassing, torturing, beating and kill-
ing them, anytime, anywhere. The slightest opportunity on hand
would make them inflict their savagery on them. Now that they were
prisoners in the hands of Muslims, granting them a lease of life was no
mean feat. In fact, it was much more than adequate for them, virtually
touching the outside limits of kindness under given circumstances.
Then, the amount of ransom taken from them was far too ordinary.
Certainly great is the kindness of Allah Ta'ala. Imagine the consid-
eration shown for the discomfort caused to them in paying that paltry
sum for freedom and see how it is removed. It has been said in verse
70: If Allah shall find any good in your hearts, then, He shall give you
1. Some more detail about the war-prisoners will appear in the commentary
of Surah Muhammad insha-allah. (Editor)

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Surah Al-Anfal : 8 : 70 - 71
what is better than what has been taken from you - and in addition to
that, He shall forgive your past sins. The word: _ (khayr: good) used
here means 'Iman (faith) and Ikhlas (sincerity). The sense of the state-
ment is that prisoners who, once they are free, were to take to 'Im an
and Islam with sincerity, then, they shall be receiving more and better
than what they have given in ransom. Thus, made free and indepen-
dent, the prisoners have been invited to consider their profit and loss
as free individuals. In consequence, events prove that those from
among them who embraced Islam were so heavily rewarded by Allah
Ta'ala right here in this mortal world with wealth and property which
was way higher than what they had paid as ransom - not to mention
the forgiveness they were blessed with and the high ranks of Paradise
they received in the Hereafter.
Most commentators have said that this verse was revealed about
صلى الله عليه وسلم the uncle of the Holy Prophet ,رضى الله عنه Sayyidna 'Abbas
because he too was one of the prisoners of Badr and ransom was taken
from him too. His case was special in that he had left Makkah to par-
ticipate in the battle of Badr with almost seven hundred guineas of
gold on his person which was meant to be spent on the army of the dis-
believers. However, before this could be spent, he was taken a prisoner
with the gold.
When came the time to pay ransom, he said to the Holy Prophet
that the gold he had with him should be applied to cover صلى الله عليه وسلم
the amount of his ransom. The Holy Prophet صلى الله عليه وسلم said: The
wealth you brought to support disbelief became war spoils for Mus-
lims. Ransom has to be in addition to that. Alongwith it, he also said:
You should also pay the ransom for your two nephews, 'Aqil ibn Abi
Talib and Nawfil ibn Harith. Thereupon, Sayyidna 'Abbas said: If so
much financial burden was placed on me, I shall have to beg before the
Quraysh like a pauper. The Holy Prophet صلى الله عليه وسلم said: Why?
What about the wealth you had entrusted with your wife, Umm al-
Fadl while leaving Makkah? Sayyidna 'Abbas asked: How did you
know this when I had entrusted it with my wife in the darkness of
night, personally and in private. There is no third person who knows
about it. He said: My Rabb has told me everything about it. When
Sayyidna 'Abbas heard these words, his heart became certain that the
Holy Prophet صلى الله عليه وسلم was a true messenger of Allah. In fact,

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Surah Al-Anfal : 8 : 70 - 71
Sayyidna 'Abbas as Ul », had held the Holy Prophet in esteem even
before this happened, but there were some doubts as well - which Al-
lah Ta'ala removed at this moment. So, in reality, he had become a
Muslim right then. But, he had a lot of money he had loaned out to the
Quraysh of Makkah. If he were to declare his conversion to Islam im-
mediately at that time, all that money would have gone waste. There-
fore, he did not make a public announcement of it and the Holy
Prophet صلى الله عليه وسلم too said nothing about it to anyone. Before the
Conquest of Makkah, he requested the Holy Prophet صلى الله عليه وسلم for
his permission to migrate from Makkah to Madinah. But, the Holy
Prophet صلى الله عليه وسلم advised him not to do that yet.
Following this conversation with Sayyidna 'Abbase Ul (+), the
Holy Prophet صلى الله عليه وسلم also told him about the promise appearing
in the present verse which says that should he embrace Islam and be-
come a Muslim with unalloyed sincerity of heart, then, the money he
has spent in ransom shall be returned to him by Allah Ta'ala making
it much more and much better for him. Hence, it was after his adher-
ence to Islam had become public knowledge, he used to say: As for me,
I am seeing the manifestation of this promise with my own eyes - be-
cause the amount of gold taken from me in ransom at that time was
seven hundred guineas (20 Uqiyah). Now, at present, twenty of my
slaves are running businesses at several places and no business ven-
ture being run by them is worth any less than twenty thousand dir-
hams each. And on top of all this, I have been blessed with the oppor-
tunity to serve Hujjaj, the visiting pilgrims, by providing to them
drinking water from the sacred well of Zamzam - a service I consider
to be so valuable as would pale out the possession of the entire wealth
of the people of Makkah.
About some prisoners of the battle of Badr who had become Mus-
lims, there remained a doubt that they, once back in Makkah, may
turn away from Islam and start hurting them thereafter. In the next
verse (71), Allah Ta'ala has removed this apprehension by saying: [;2 431
And if they intend to commit) خِيَانَتَكَ فَقَدُ خَانُوا اللَّهَ مِنْ قَبْلٌ فَأَمُكَنَ مِنْهُمْ وَاللَّهُ عَلِيْمْ حَكِيُمُ
treachery against you, then, they have already committed treachery
against Allah, so Allah has given [you] power over them. And Allah is
All-Knowing, Wise). It means that should these people decide to com-
mit a breach of trust with you, it will not bring any hurt or loss to you.

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Surah Al-Anfal : 8 : 72 - 75
They were the same people who had already committed a breach of
trust with Allah. They had admitted of Allah being the Lord of all the
worlds at the time of the original Covenant, then they became hostile
to it. But, this breach of trust turned out to be fatal for none but them
when, finally, they were disgraced and detained. As for Allah Ta'ala,
He is the knower of secrets hidden in hearts, and He is the possessor
of great wisdom. If these people start opposing you even now, there is
nowhere they can go, certainly not anywhere outside the range of the
power and control of Allah Ta'ala. Inevitably, He shall seize them as
before. To sum up, it can be said that, in verse 70, the da wah of Islam
was given to the released prisoners in the mode of persuasion - while
in verse 71, it was in the mode of warning that they were told that suc-
cess in their worldly life and in their life to come depends on Islam and
'Īman.
Upto this point, the text was dealing with injunctions relating to
fighting and killing disbelievers, taking them prisoners, setting them
free and carrying on peace negotiations with them. In verses which fol-
low right upto the end of the Surah itself, a particular related chapter
has been taken up alongwith some details of its injunctions. They are
the injunctions of Hijrah (Emigration) - because, situations can arise
during a confrontation with disbelievers wherein neither the Muslims
have the power to launch an attack against them and kill them off, nor
are they willing to go for peace. In such a state of weakness, the only
course through which Islam and Muslims can be salvaged is Hijrah
(Emigration) which means that Muslims should leave that city or
country and go to stay in some other land where acting freely in accor-
dance with Islamic injunctions is possible.
Verses 72 - 75
إِنَّ الَّذِيْنَ امَنُؤْا وَهَاجَرُوًا وَجْهَدُوْا بِآَمْوَاِهِمْ وَأَنْفُسِهِمْ فِىٌ
سَبِيْلِ اللَّهِ وَالَّذِيْنَ اوَوْا وَّنَصَرُواْ أُولَئِكَ بَعْضُهُمْ أَوْلِيَاءُ
بَعْضٍ ، وَالَّذِيْنَ امَنُوا وَلَمْ يُهَاِجُوا مَالَكُمْ مِنُ وَّلَا يَتِهِمْ مِنُ
شَىْءٍ حَتَّى يُهَاجِرُوا، وَإِنِ اسْتَنْصَرُوْكُمْ فِى الدِّيْنِ فَعَلَيْكُمُ
النَّصْرُ إِلَّ عَلى قَوْمٍ بَيْنَكُمُ وَبَيْنَهُمْ قِيْنَاقٌ، وَاللَّهُ بِمَا تَعْمَلُونَ

285
Surah Al-Anfal : 8 : 72 - 75
بَصِدُ ﴿٧٢﴾ وَالَّذِيْنَ كَفَرُوا بَعْضُهُمْ آَوْلِيَاءُ بَعْضٍءُ إِلَّ تَفْعَلُوُهُ
تَكُنْ فِتْنَةٌ فِى الْأَرْضِ وَفَسَادٌ كَبِيْرٌ ﴿٧٣﴾ وَالَّذِيْنَ امَنُوْا
وَهَاجَرُوا وَجْهَدُوا فِى سَبِيلِ اللهِ وَالَّذِيْنَ اوَوْا وَنَصَرُؤْآَ أُولَيْكَ
هُمُ الْمُؤُمِنُونَ حَقًّاطَ لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَرِيُمٌ ﴿٧٤﴾ وَالَّذِيْنَ
"امَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجْهَدُوا مَعَكُمْ فَأُوَلْبِكَ مِنْكُمْ(+
وَأُولُوا الْأَرْحَاِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِى كِتْبِ اللَّهِهُ إِنَّ اللهَ
بِكُلِّ شَىءٍ عَلِيْمِ ﴿٧٥﴾
Surely those who believed and emigrated and carried
out Jihad in the way of Allah with their wealth and
lives, and those who give refuge and help --- those are
friends to each other. And those who believed and did
not emigrate, with them you have no friendship at all
unless they emigrate. And if they seek your help in the
matter of faith, then, you are bound to help except
against a people who have a treaty between you and
them. And Allah is watchful over what you do. [72]
And those who disbelieve are friends to each other. If
you do not do so, there shall be disorder on the earth,
and a great corruption. [73]
And those who have believed and emigrated and car-
ried out Jihad in the way of Allah, and those who gave
refuge and help --- those are the believers in truth. For
them there is forgiveness and a respectful provision.
[74]
And those who believed later on and emigrated and
participated with you in Jihad, then, they are one of
you. As for the womb-relatives, some of them are closer
to some as in the Book of Allah. Surely, Allah is aware
of every thing. [75]
Commentary
These are the last four verses of Surah Al-Anfal. The real objective
therein is to describe the injunctions of Hijrah (Emigration) which re-
late to the inheritance of Muhajir (Emigrant) Muslims. In contrast,
also mentioned there is the inheritance of non-Muhajir Muslims and
non-Muslims.

286
Surah Al-Anfal : 8 : 72 - 75
The gist of these injunctions is that people who fall under Islamic
legal authority are, in the first instance, of two kinds: (1) Muslim (2)
Kafir (disbeliever). Then, in terms of that period of time, Muslims were
of two kinds: (1) Muhajir, those who after hijrah becoming obligatory,
had left Makkah and had settled in Madinah. (2) Non-Muhajir, those
who had, for a valid reason or for some other reason, stayed behind in
Makkah itself.
Mutual relationship was a common factor among individuals from
all these kinds because, during the early period of Islam, it was quite
common that a son would be Muslim while the father would be a
Kafir, or a father would be Muslim while his son would be a Kafir. The
same was true about other relationships, such as, brothers, nephews,
maternal grandfathers and maternal uncles etc. And that there were
mutual relationships among Muhajir and non-Muhajir Muslims is fair-
ly obvious.
Allah Ta'ala has, in His perfect mercy and profound wisdom, de-
clared that the wealth and property left by the deceased person be-
longs to his or her own relatives as its deserving recepients. Although,
the initial reality was that whoever received anything during this mor-
tal life was entirely owned and possessed by Allah Ta'ala in the real
sense. It was a simple arrangement from Him that everyone was
made, on His behalf, a temporary owner of what was given to man to
use for a life-time and drive benefit from it. Therefore, by all cannons
of logic, reason and justice the inheritance of every deceased person
should have ricocheted back into His ownership - the practical imple-
mentation of which was to have it placed in the Public Treasury of the
Islamic State which serves the great masses of people created by Allah
by fulfilling their multi-faceted developmental needs. But, in doing so,
first of all everyone would have been naturally hurt to find out that,
after death, one's wealth and property will not reach one's own chil-
dren, nor to parents, nor to wife or husband. Then, its logical conse-
quence was also somewhat equally natural - that no one would have
cared to work for more and take steps to keep it preserved. In other
words, no one would have been burning his feet to work for more than
what was needed to collect just about enough to take care of the basic
needs of his or her life. And it is obvious that this attitude to life would
have meant disaster for all human beings and their cities.

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Surah Al-Anfal : 8 : 72 - 75
Therefore, Allah Jalla thana'uh, made inheritance the right of rela-
tives among human beings, specially relatives for whose benefit one
has been working hard and putting financial assets together during
the course of one's life.
Alongwith it, while instituting the distribution of inheritance, Is-
lam has also kept in sight the important objective for which human be-
ings were created, that is, the obedience to and worship of Allah Ta'ala
- and it was in terms of this objective that the entire human species
was declared to be two separate peoples or nations: Believers and Dis-
believers. The verse of the Qur'an:ٌخَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمُ مُؤمِن (It is He who
created you, then, among you there is a disbeliever and among you
there is a believer - Al-Taghabun, 64:2) means exactly this.
This two-nation theory severed relationships based on lineage and
kinship as far as it concerned inheritance stipulating that neither
shall a Muslim receive a share from the inheritance of a related disbe-
liever, nor shall a Kafir have any right in the inheritance of a Muslim
relative. This is the subject stated in the first two verses (72, 73) and
the injunction given therein is for ever, was never abrogated and has
continued to be Islam's basic principle of inheritance since its very be-
ginning and shall remain operative right through the day of Qiyamah.
Allied with it, there is another injunction which concerns mutual
inheritance between Muhajir and non-Muhajir Muslims about which it
has been stated in the first verse that the relationship of a Muslim -
until he emigrates from Makkah - shall also remain severed with
Muslims who have emigrated, as far as inheritance is concerned. In
this case, no Muhajir Muslim shall inherit his or her non-Muhajir
relative, nor shall a non-Muhajir receive any share from the
inheritance of a Muhajir Muslim. As obvious, this injunction was valid
upto the time Makkah al-Mukarramah was still unconquered. After
the Conquest of Makkah, the Holy Prophet صلى الله عليه وسلم had himself
declared: لاهجرة بعد الفتح (la hijrata ba'd al-fath : There is no hijrah after
the Conquest). It means that after the Conquest of Makkah the
obligation of Hijrah does not remain operative any more, and when the
obligation of Hijrah itself ceases to be operative any more, the question
of severence of relationships with those who did not migrate stands
automatically terminated.
Therefore, most commentators have said that this injunction

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Surah Al-Anfal : 8 : 72 - 75
stands abrogated by virtue of the Conquest of Makkah while,
according to investigative scholars of the field, this injunction too is
everlasting and unabrogated - but that it has changed under specific
conditions. If conditions in which this injunction was sent at the time
of the revelation of the Qur'an were to reappear at some period of time
or in some country, then, the same injunction will come into force once
again.
To explain it further, it can be said that, before the Conquest of
Makkah, every Muslim man and woman was obligated to migrate
from Makkah as an absolute duty. In obedience to this injunction,
most Muslims - with the exception of only a few - had migrated from
Makkah to Madinah. At that time, not migrating from Makkah had
become a sign of not being a Muslim. Therefore, at that time, Islam as
professed by a non-Muhajir was also taken to be doubtful and it was
for this reason that mutual inheritance between Muhajir and non-
Muhajir was severed.
Now, if the same conditions were to re-emerge in some country
once again - that it becomes totally impossible to fulfill Islamic obliga-
tions while living there - then, emigrating from that country will be-
come obligatory once again, so much so that not emigrating under
such conditions without a strong excuse, becomes a doubtless sign of
disbelief, then, the same injunction shall still apply, that is, mutual in-
heritance between Muhajir and non-Muhajir shall not remain opera-
tive any more. This presentation, it is hoped, makes it clear that the
injunction relating to the severence of mutual inheritance between
Muhajir and non-Muhajir is really no separate injunction. In fact, it is
the very same first injunction which describes the severence of inheri-
tance between Muslim and non-Muslim. The only difference is that a
non-muhajir in such a case was though deprived from the inheritance
because of this sign of disbelief, yet he was not classed as a disbeliever
just on the basis of this much sign of disbelief - unless, of course, one
was to betray open, clear and decisive proof of one's Kufr or disbelief.
And perhaps, it is in view of this expedient consideration that yet
another injunction relating to non-Muhajir Muslims has been men-
tioned at this place. This injunction specifies that, should they ask for
help from Muhajir Muslims, then, it is necessary for Muhajir Muslims
to help them - so that it becomes clear that they have not placed non-

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Surah Al-Anfal : 8 : 72 - 75
Muhajir Muslims in the category of outright disbelievers, in fact, re-
tained was their Islamic right that they be helped when in need.
And since the background of the revelation of this verse is a partic-
ular Hijrah - that from Makkah to Madinah - while non-Muhajir Mus-
lims were only those who had stayed back in Makkah threateningly
surrounded by the disbelievers of Makkah, it is obvious that the help
they sought could only be against the same disbelievers of Makkah.
However, when the Holy Qur'an ordered Muhajir Muslims to help
them out, then, given a surface view of things, it could be deduced
from here that helping them has been made necessary for Muslims
against all peoples and under all conditions - even if, the people
against whom help is sought already have a no-war pact with Muslims
- although, doing justice and upholding pledges is a serious duty in Is-
lam. Therefore, in this verse, an exempting rule was mentioned ac-
cording to which, should non-Muhajir Muslims seek help from Muhajir
Muslims against a people with whom Muslims already have a no-war
pact, then, helping even brother Muslims against treaty-covered disbe-
lievers is not permissible.
This was the essential meaning of the first two sentences. Now let
us look at it in synchronization with the words. It is being said:
إِنَّ الَّذِيْنَ امَنُوْا وَهَاجَرُوًا وَجْهَدُوْا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِئْ سَبِيْلِ اللهِ وَالَّذِيْنَ
أَوَوْا وَنَصَرُؤُاَ أُولَئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ، وَالَّذِيْنَ امَنُوْا وَلَمُ يُهَاجِرُوْا مَالَكُمُ
مِنُ وَّلَا يَتِهِمْ مِنُ شَىْءٍ حَتَّى يُهَاجِرُوًا،
that is: "Those who believed and those who emigrated (for the sake of
Allah, leaving their homeland and relatives behind) and carried out Ji-
had in the way of Allah with their wealth and lives (by buying weap-
ons and other war materials with their wealth and by staking their
lives in the line of duty on the battlefield - which refers to the original
Emigrants, the first among Muhajirs) and those who gave refuge and
help (which refers to the Ansar of Madinah, the supporting residents of
Madinah, whereafter it was said about the two parties) --- those are
friends to each other. (Then, it was said:) And those who did believe
but did not emigrate, with them you have no friendship at all unless
they emigrate.
At this place, the Holy Qur'an has used the words: Waliyy and Wi-
layah which mean friendship and close relations in the real sense. Ear-