MESSAGE OF THE QUR’AN

Translation and Brief Elucidation

Dr. Israr Ahmad

Surah Al-Anfāl (8)

Ayāt 67 to 71

مَا كَانَ لِنَبِیٍّ اَنْ یَّكُوْنَ لَهٗۤ اَسْرٰی حَتّٰی یُثْخِنَ فِی الْاَرْضِ ؕ تُرِیْدُوْنَ عَرَضَ الدُّنْیَا ۖۗ وَ اللّٰهُ یُرِیْدُ الْاٰخِرَةَ ؕ وَ اللّٰهُ عَزِیْزٌ حَكِیْمٌ۝۶۷لَوْ لَا كِتٰبٌ مِّنَ اللّٰهِ سَبَقَ لَمَسَّكُمْ فِیْمَاۤ اَخَذْتُمْ عَذَابٌ عَظِیْمٌ۝۶۸فَكُلُوْا مِمَّا غَنِمْتُمْ حَلٰلًا طَیِّبًا ۖؗ وَّ اتَّقُوا اللّٰهَ ؕ اِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ۠۝۶۹یٰۤاَیُّهَا النَّبِیُّ قُلْ لِّمَنْ فِیْۤ اَیْدِیْكُمْ مِّنَ الْاَسْرٰۤی ۙ اِنْ یَّعْلَمِ اللّٰهُ فِیْ قُلُوْبِكُمْ خَیْرًا یُّؤْتِكُمْ خَیْرًا مِّمَّاۤ اُخِذَ مِنْكُمْ وَ یَغْفِرْ لَكُمْ ؕ وَ اللّٰهُ غَفُوْرٌ رَّحِیْمٌ۝۷۰وَ اِنْ یُّرِیْدُوْا خِیَانَتَكَ فَقَدْ خَانُوا اللّٰهَ مِنْ قَبْلُ فَاَمْكَنَ مِنْهُمْ ؕ وَ اللّٰهُ عَلِیْمٌ حَكِیْمٌ۝۷۱

Ayah 67

مَا كَانَ لِنَبِیٍّ اَنْ یَّكُوْنَ لَهٗۤ اَسْرٰی حَتّٰی یُثْخِنَ فِی الْاَرْضِ ؕ

It is not fit for a prophet that he should take captives until he has thoroughly subdued the land

This ayah was revealed concerning the seventy individuals from Quraysh who were taken as captives during the Battle of Badr. The Prophet ﷺconsulted his companions regarding their fate. Abu Bakrرضي الله عنه suggested that they be treated with leniency and released for ransom. The Prophet ﷺ himself, being compassionate, merciful, and tenderhearted, was inclined towards this opinion. However, Umar رضي الله عنه, known for his strictness in matters concerning Allah (أَشَدُّ هُمْ فِي أَمْرِ اللّٰهِ عُمَر) , held a different view. He believed that those individuals, if freed, would again become a source of fortification for disbelief, and thus, until disbelief was utterly vanquished, no leniency should be shown. He (رضي الله عنه) insisted that all captives be killed, even suggesting that the Muhajirūn should kill their nearest relatives with their own hands. Ultimately, the decision to release the captives for ransom was made and implemented. This ayah reprimanded the decision, indicating that it was inappropriate to take war captives until the power of falsehood had been completely shattered. Taking them as captives meant they would remain alive, and sooner or later, they would have to be released. This would then allow them to become a source of strength for falsehood once again and fight against the Muslims in the future

تُرِیْدُوْنَ عَرَضَ الدُّنْیَا          ۖۗ

You [believers] settled with the fleeting gains of this world

This alludes to the ransom. It is unthinkable that the Prophet ﷺor Abu Bakrرضي الله عنه could have had such an intention (God forbid!). However, Allah’s way is such that when He holds those closest to Him to account, the words used are apparently very harsh. The words used here also have a form of sternness, but this statement is obviously not directed towards the Prophet ﷺ or Abu Bakrرضي الله عنه

وَ اللّٰهُ یُرِیْدُ الْاٰخِرَةَ ؕ وَ اللّٰهُ عَزِیْزٌ حَكِیْمٌ۝۶۷

While Allah’s aim [for you]is the Hereafter. Allah is Almighty, All-Wise

Ayah 68

لَوْ لَا كِتٰبٌ مِّنَ اللّٰهِ سَبَقَ لَمَسَّكُمْ فِیْمَاۤ اَخَذْتُمْ عَذَابٌ عَظِیْمٌ۝۶۸

Had it not been for a prior decree from Allah, you would have certainly been disciplined with a tremendous punishment for whatever ‘ransom’ you have taken

This refers to the command in Surah Muhammad (ayah 4), which had been revealed much earlier. We will study the details of this matter while expounding upon Surah Muhammad and see how the Prophet ﷺfound room for the acceptance of ransom within the interpretation of that directive. This is essentially a matter of legal interpretation, as stated in Surah Az-Zumar, ayah 18: {الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ}  “Those who listen to the word, then follow the best of it,” aiming to reach the highest degree of its application. This is what the Prophet ﷺ did while interpreting this law. As the directive allowed for this leniency, the Prophetﷺ, due to his gentle nature, opted for this interpretation. The ayah under consideration also implies that the command revealed in Surah Muhammad contained this allowance, which is precisely why it has been stated that if it had not been for that previous decree, you would have been inflicted with severe punishment for taking the ransom. It has been narrated that the Prophet ﷺ and Abu Bakrرضي الله عنه kept crying for several days following the revelation of this ayah. However, this decision did not violate any explicit command, and the opinion adopted was based on the ijtihād (reasoning based on Allah’s commands) of the Prophet ﷺ, through which he embraced a lenient and accommodating stance that the directive allowed for

Ayah 69

فَكُلُوْا مِمَّا غَنِمْتُمْ حَلٰلًا طَیِّبًا            ۖؗ

Now enjoy what you have taken, for it is lawful and good

This refers to both the spoils of war that the Muslims obtained during the battle itself and the ransom acquired from the captives. All of it has been referred to as booty and declared absolutely lawful and permissible

وَّ اتَّقُوا اللّٰهَ ؕ اِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ۠۝۶۹

And be mindful of Allah. Surely Allah is All-Forgiving, Most Merciful

Ayah 70

یٰۤاَیُّهَا النَّبِیُّ قُلْ لِّمَنْ فِیْۤ اَیْدِیْكُمْ مِّنَ الْاَسْرٰۤی    ۙ

O Prophet! Tell the captives in your custody

To understand what this ayah signifies, one must bear in mind two aspects concerning the captives taken during the Battle of Badr. Firstly, a considerable number of these captives had not joined the battle of their own volition; they had been coerced by their chieftains or driven by unavoidable circumstances to reluctantly partake in the conflict. Secondly, several of these captives were closely related to some of the Muslims. Among them was none other than the Prophet (ﷺ)’s own uncle, Abbas ibnAbd al-Muttalibرضي الله عنه, who had most probably already embraced Islam secretly, though he had not yet proclaimed his faith. Narrations recount that Abbas رضي الله عنه was bound with particularly tight ropes. When he groaned in pain, the Prophet ﷺ would become distressed upon hearing his cries of anguish. Even then, he ﷺ did not express a desire for any special treatment for him. However, prompted by the unbearable distress caused by his uncle’s pain, he ordered that the bonds of all captives be loosened to ease their suffering

Another poignant instance involves the Prophet (ﷺ)’s son-in-law, Abu al-ās, who was also among the captives. When the Prophet (ﷺ)’s eldest daughter, Zainabرضي الله عنها, sent her necklace as ransom for her husband's release—a necklace that had been given to her by her mother, Khadijah رضي الله عنها, on the occasion of her marriage—the sight of this cherished keepsake moved the Prophet ﷺ to tears. The necklace evoked vivid memories of his life with Khadijah رضي الله عنها, her unwavering devotion, and her steadfast loyalty. The Prophet ﷺ addressed his companions, asking for their permission to return the necklace so that it might remain with Zainabرضي الله عنها as a precious memento from her mother. With the companions’ unanimous consent, the necklace was returned to Zainabرضي الله عنها.In a nutshell, the second important point regarding the captives was that many of them were bound by deep familial ties to the Muhajirūn, as they hailed from the same families and tribes. So, it was decreed, O Prophet! (ﷺ), say to those captives who are in your hands

اِنْ یَّعْلَمِ اللّٰهُ فِیْ قُلُوْبِكُمْ خَیْرًا یُّؤْتِكُمْ خَیْرًا مِّمَّاۤ اُخِذَ مِنْكُمْ

If Allah finds goodness in your hearts, He will give you better than what has been taken from you

This means that the matter of your intentions is between you and Allah, while your treatment will be purely in accordance with the law. All of you came to support the disbelievers in the battle, and now, by law, you are war captives. Whether you joined the battle willingly or under compulsion, whether you harbored faith in your hearts or remained in a state of disbelief, Allah is fully aware of the reality of all these matters. He will surely deal with each of you according to his intentions, and whoever has virtue and goodness in his heart will be rewarded in the most generous manner for that goodness

وَ یَغْفِرْ لَكُمْ ؕ وَ اللّٰهُ غَفُوْرٌ رَّحِیْمٌ۝۷۰

And forgive you. For Allah is All-Forgiving, Most Merciful

Ayah 71

وَ اِنْ یُّرِیْدُوْا خِیَانَتَكَ فَقَدْ خَانُوا اللّٰهَ مِنْ قَبْلُ

But if their intention is only to betray you ‘O Prophet’, they sought to betray Allah before

فَاَمْكَنَ مِنْهُمْ ؕ وَ اللّٰهُ عَلِیْمٌ حَكِیْمٌ۝۷۱

But He gave you power over them. And Allah is All-Knowing, All-Wise

Among these captives, there will be those who lie to you, fabricate false excuses, and present unfounded justifications. Such betrayals they have previously committed against Allah, and it is indeed as a consequence of these actions of theirs that they are now in your control. The following ayāt serve as the concluding remarks of this blessed surah

Ayāt 72 to 75

اِنَّ الَّذِیْنَ اٰمَنُوْا وَ هَاجَرُوْا وَ جٰهَدُوْا بِاَمْوَالِهِمْ وَ اَنْفُسِهِمْ فِیْ سَبِیْلِ اللّٰهِ وَ الَّذِیْنَ اٰوَوْا وَّ نَصَرُوْۤا اُولٰٓىِٕكَ بَعْضُهُمْ اَوْلِیَآءُ بَعْضٍ ؕ وَ الَّذِیْنَ اٰمَنُوْا وَ لَمْ یُهَاجِرُوْا مَا لَكُمْ مِّنْ وَّلَایَتِهِمْ مِّنْ شَیْءٍ حَتّٰی یُهَاجِرُوْا ۚ وَ اِنِ اسْتَنْصَرُوْكُمْ فِی الدِّیْنِ فَعَلَیْكُمُ النَّصْرُ اِلَّا عَلٰی قَوْمٍۭ بَیْنَكُمْ وَ بَیْنَهُمْ مِّیْثَاقٌ ؕ وَ اللّٰهُ بِمَا تَعْمَلُوْنَ بَصِیْرٌ۝۷۲وَ الَّذِیْنَ كَفَرُوْا بَعْضُهُمْ اَوْلِیَآءُ بَعْضٍ ؕ اِلَّا تَفْعَلُوْهُ تَكُنْ فِتْنَةٌ فِی الْاَرْضِ وَ فَسَادٌ كَبِیْرٌؕ۝۷۳وَ الَّذِیْنَ اٰمَنُوْا وَ هَاجَرُوْا وَ جٰهَدُوْا فِیْ سَبِیْلِ اللّٰهِ وَ الَّذِیْنَ اٰوَوْا وَّ نَصَرُوْۤا اُولٰٓىِٕكَ هُمُ الْمُؤْمِنُوْنَ حَقًّا ؕ لَهُمْ مَّغْفِرَةٌ وَّ رِزْقٌ كَرِیْمٌ۝۷۴وَ الَّذِیْنَ اٰمَنُوْا مِنْۢ بَعْدُ وَ هَاجَرُوْا وَ جٰهَدُوْا مَعَكُمْ فَاُولٰٓىِٕكَ مِنْكُمْ ؕ وَ اُولُوا الْاَرْحَامِ بَعْضُهُمْ اَوْلٰی بِبَعْضٍ فِیْ كِتٰبِ اللّٰهِ ؕ اِنَّ اللّٰهَ بِكُلِّ شَیْءٍ عَلِیْمٌ۠۝۷۵

Ayah 72

اِنَّ الَّذِیْنَ اٰمَنُوْا وَ هَاجَرُوْا وَ جٰهَدُوْا بِاَمْوَالِهِمْ وَ اَنْفُسِهِمْ فِیْ سَبِیْلِ اللّٰهِ وَ الَّذِیْنَ اٰوَوْا وَّ نَصَرُوْۤا اُولٰٓىِٕكَ بَعْضُهُمْ اَوْلِیَآءُ بَعْضٍ ؕ

Those who believed, emigrated, and strived with their wealth and lives in the cause of Allah, as well as those who gave them shelter and help—they are truly guardians of one another

After the migration to Madinah, the Muslim society consisted of two distinct groups: the Muhajirūn (emigrants) and the Ansār (helpers). Although the Muhajirūn and Ansār had been made brothers, it was not possible to transform the entire tribal system overnight. At that time, up until the Battle of Badr, the eight expeditions that the Prophet ﷺ had sent to various regions did not include any Ansāri companion. The Ansār participated in a military campaign for the first time at the Battle of Badr. Keeping this historical context in view explains why the first part of the ayah mentions the Muhajirūn specifically not only in the context of the hijra but also for their participation in jihad. The Ansār of Madinah joined the jihad later, while for the first year and a half after the hijra, only the Muhajirūn took part in military campaigns. Here, the status of the Ansār has been highlighted in another way: 

{وَالَّذِينَ آوَوا وَنَصَرُوا}

And those who gave shelter and aided

They opened their hearts and homes to the Muhajirūn and supported them in every possible way

وَ الَّذِیْنَ اٰمَنُوْا وَ لَمْ یُهَاجِرُوْا مَا لَكُمْ مِّنْ وَّلَایَتِهِمْ مِّنْ شَیْءٍ

As for those who believed but did not emigrate, you have no obligations to them

حَتّٰی یُهَاجِرُوْا ۚ

Until they emigrate

This means that those who have believed but have not emigrated, you have no bond of loyalty or companionship with them. True faith, undoubtedly, is a matter of the heart, known only to Allah. However, for legal purposes in these particular circumstances, the outward criterion for faith was established as emigration. This is why, in Surah An-Nisa (revealed after this surah), those who did not emigrate have been declared to be deserving of the same treatment as hypocrites and disbelievers, and it has been commanded that they be seized and killed (ayahs 89-90), except those who were part of a tribe with whom the Muslims had a treaty. Therefore, those who believed and emigrated from Makkah to Madinah provided practical proof of their faith. Conversely, those who professed faith but did not emigrate were not legally recognized as Muslims. For instance, if one of the captives from Badr claimed that he had embraced faith but was compelled to join the battle, the response according to this principle would be that since he did not emigrate, he would be counted among those on whose side he fought. Against this backdrop, the address in this ayah is primarily directed towards the captives of Badr. If any of them claimed to be a Muslim, he had to be ransomed to be set free, return to Makkah, and then formally emigrate from there to Madinah. Only then would he be recognized as a believer and share a bond of mutual loyalty and support with you

وَ اِنِ اسْتَنْصَرُوْكُمْ فِی الدِّیْنِ فَعَلَیْكُمُ النَّصْرُ

But if they seek your help (against persecution) in faith, it is your obligation to help them

This means that those who have believed but remained in Makkah or in their respective tribes and have not emigrated—if they seek your help in the matter of the Deen, it is incumbent upon you to assist them

اِلَّا عَلٰی قَوْمٍۭ بَیْنَكُمْ وَ بَیْنَهُمْ مِّیْثَاقٌ ؕ

Except against people bound with you in a treaty

Although the inhabitants of the land of Islam (Dar al-Islam) are not obliged to protect and defend those Muslims who have not emigrated from the land of disbelief (Dar al-Kufr), they are not excluded from the bond of religious brotherhood. Therefore, if they seek help from their Muslim brothers based on this religious bond, it is essential to assist them, provided that this assistance is not sought against a tribe with whom the Muslims have a treaty. The sanctity of treaties must always be upheld

وَ اللّٰهُ بِمَا تَعْمَلُوْنَ بَصِیْرٌ۝۷۲

Allah is All-Seeing of what you do

Ayah 73

وَ الَّذِیْنَ كَفَرُوْا بَعْضُهُمْ اَوْلِیَآءُ بَعْضٍ ؕ

As for the disbelievers, they are guardians of one another

In the tribal society of Arabia, mutual agreements and alliances carried great significance. The responsibilities tied to such alliances were taken very seriously. For instance, if someone incurred a debt or a penalty, his allies and confederates would diligently contribute to cover the amount. Hence, given the importance of alliances, this ayah sheds light on the terms and conditions of these bonds, indicating that disbelievers are allies of one another, whereas the believers share a bond of loyalty with each other. In this context, the Muslims who have not emigrated do not share an alliance of loyalty with the believers. However, if such Muslims seek help, the believers must assist them, provided this assistance does not contravene a treaty made with a tribe

اِلَّا تَفْعَلُوْهُ تَكُنْ فِتْنَةٌ فِی الْاَرْضِ وَ فَسَادٌ كَبِیْرٌؕ۝۷۳

And unless you (believers) act likewise, there will be great oppression and corruption in the land

O Muslims, all your actions should adhere to the established rules and regulations. Do not let any of your actions become the cause of tribulation and corruption in the land. For instance, if a Muslim facing persecution from his tribe in Makkah seeks your aid, you must provide help. However, if that tribe has a peace treaty with you, you cannot violate the pact by launching an attack on their tribe to provide assistance, because Allah does not favor any form of betrayal or injustice. Therefore, in such a case, the persecuted Muslim should migrate to the Dar al-Islam like other Muslims. If it is not possible for him to do so, he must endure the conditions as they are

Now comes the ayah alluded to in the beginning of the surah in relation with the analogy of a compass

Ayah 74

وَ الَّذِیْنَ اٰمَنُوْا وَ هَاجَرُوْا وَ جٰهَدُوْا فِیْ سَبِیْلِ اللّٰهِ وَ الَّذِیْنَ اٰوَوْا وَّ نَصَرُوْۤا

Those who believed, migrated, and struggled in the cause of Allah, and those who gave ‘them’ shelter and help

اُولٰٓىِٕكَ هُمُ الْمُؤْمِنُوْنَ حَقًّا ؕ لَهُمْ مَّغْفِرَةٌ وَّ رِزْقٌ كَرِیْمٌ۝۷۴

They are the true believers. They will have forgiveness and an honourable provision

This ayah mentions both the Muhajirūn (emigrants) and the Ansār (supporters from Madinah) together, providing a glimpse into the second aspect of the definition of a genuine believer by highlighting the characteristics of true believers. We have previously encountered the first part or aspect of that definition in ayāt 2 and 3 of this surah. Before proceeding further, let us refresh our memory of the theme of these ayāt from the beginning of the surah

The essence of this discussion is that the foundation of Islam rests on five pillars (بُنِیَ الْاِسْلَامُ عَلٰی خَمْسٍ۔۔), namely the testimony of faith (Shahadah), prayer (Salah), fasting (Sawm), pilgrimage (Hajj), and obligatory almsgiving (Zakat). These five pillars are essential for every Muslim; however, to be a true believer, two additional components must be incorporated, as indicated in ayah 15 of Surah Al-Hujurāt, according to which, “certitude of heart” must accompany the verbal affirmation of faith, and “jihad in the way of Allah” must be added to the acts of prayer, fasting, pilgrimage, and almsgiving. Only when these seven conditions are fully met can an individual rightfully be called a believer. The portrayal of a believer’s character, as detailed in this surah's ayāt 2 and 3, specifically emphasizes the importance of faith enriched by certainty. According to these ayāt, the heart of a true believer is filled with unwavering faith, causing it to tremble at the remembrance of Allah. When such a believer recites or listens to Quranicayāt, his faith increases. He places complete trust in Allah in all matters, establishes prayer, pays zakah, and spends his wealth in the way of Allah. With these attributes, the seal of {اُولٰٓئِکَ ھُمُ الۡمُؤۡمِنُوۡنَ حَقًّا} (ayah 4) is affixed, completing one aspect or page of a believer’s personality

Now, the second page or aspect of a believer's personality has been presented in this ayah by including jihad in the way of Allah as an essential attribute of a believer’s characteristics, and then the same seal has been affixed upon it: {اُولٰٓئِکَ ھُمُ الۡمُؤۡمِنُوۡنَ حَقًّا} “They are the true believers.” Thus, these two facets combine to complete the portrait of a believer’s persona with the aforementioned seven characteristics or conditions. These two facets of a personality cannot be separated; they are like two pages that together form a single leaf. The personalities of the companionsرضوان اللہ علیہم اجمعین exhibited both these aspects together in harmony. However, as the Ummah declined, the characteristics of a believer's personality also became fragmented, so much so that today they exemplify the following couplet of Iqbal

اڑائے کچھ ورق لالے نے‘ کچھ نرکس نے‘ کچھ گل نے

چمن  میں ہرطرف بکھری ہوئی  ہے  داستاں میری

The tulip, the narcissus, and the rose each took a part

Throughout the garden, my story lies in scattered art

Today, the overall condition of Muslims is such that if some groups are devoted to the remembrance of Allah, they have no concern whatsoever with jihad and the philosophy behind it. On the other hand, if there are jihadist movements, they are utterly unfamiliar with spirituality. Therefore, to address the sufferings of the Ummah today, there is a dire need for such individuals of faith whose personalities exhibit both these colors together. Until such personalities of true believers with a balance of both aspects akin to that of the companionsرضوان اللہ علیہم اجمعین, emerge, the deteriorated fate of the Muslim Ummah cannot be restored. Although it is impossible to produce characters like those of the companions رضوان اللہ علیہم اجمعین today, we can still strive to reflect some of their qualities in our personalities and attempt to balance both types of attributes within a single personality. For instance, if today one type of quality is 25% present in a personality and the other type is also around 25%, it is acceptable. But if, in someone, the spiritual quality is 70% but the zeal for jihad is zero, or the zeal for jihad is 80% but spirituality is nowhere to be found, such a personality will be ideologically unbalanced. Hence, both these aspects are indispensable for the completion of a believer’s personality. There is an urgent need today to combine these qualities and balance them within a single personality

Ayah 75

وَ الَّذِیْنَ اٰمَنُوْا مِنْۢ بَعْدُ وَ هَاجَرُوْا وَ جٰهَدُوْا مَعَكُمْ فَاُولٰٓىِٕكَ مِنْكُمْ ؕ

And those who later believed, migrated, and struggled alongside you, they are also with you

They are part of your community, the Ummah and the Party of Allah

وَ اُولُوا الْاَرْحَامِ بَعْضُهُمْ اَوْلٰی بِبَعْضٍ فِیْ كِتٰبِ اللّٰهِ ؕ

But only blood relatives are now entitled to inherit from one another, as ordained by Allah

This means that, according to the laws of the Shari`ah, blood relations are given precedence. For example, the laws of inheritance have been fashioned on the basis of blood relationships. Similarly, in all the rules and regulations of Shari`ah, blood relations hold a preferential status. Therefore, these legal preferences of blood relations should not be confused with the bonds of brotherhood and guardianship

اِنَّ اللّٰهَ بِكُلِّ شَیْءٍ عَلِیْمٌ۠۝۷۵

Surely Allah has (full) knowledge of everything