Surah Al-Anfaal

Introduction

Name of Chapter and Reason for its Name

This chapter was revealed after the events of the battle of Badr, and responds to the issues related to it such as the spoils of war and their ownership and uses. Due to the fact that the first verse talks about the spoils of war, and other verses talk about issues in this regard, this chapter has been named al-Anfaal (the Spoils).

The many connections between the content of this chapter with the events of Badr - resulted in an alternative name for this chapter which is Surah al-Badr, according to a narration from Ibn Abbas.

Chapter Number

Surah al-Anfaal is the 8th chapter of the Quran.

Number of Verses

This chapter contains 75 verses; however, several commentators believe the number of verses to be 76.

Place of Revelation

This surah was revealed in Medina, therefore it is a Madani chapter. However, some commentators believe that verses 30 to 36 were revealed in Mecca.

Content

Key Concepts in this Chapter

Verses 1 to 6

A question regarding the ownership of the spoils of war; an explanation of a believer’s qualities; and a criticism about the controversy regarding ordained rights.

Anfaal is the plural of nafal which means “in addition to something,” and it is for this reason that the nafilah (recommended) prayers are named as such, because they are additional to the daily obligatory prayers. It also means “spoils of war” and “wealth that is taken from the disbelievers outside of war” - and its ownership is Allah and the Prophet. The meaning of anfaal that has come with the meaning of “wealth that is taken from the disbelievers outside of war” is public wealth without an owner, such as: the mountains, the seas, natural resources, and the wealth of a person who passed away without any inheritors. The first verse of this chapter starts by questioning the essence and ownership of the spoils of war: “They ask you concerning the anfaal. Say, ‘The anfaal belongs to Allah and the Apostle.’” In this verse the intended meaning of anfaal is the spoils of war. However, the intended meaning of the spoils of war was not the spoils of war from the battle of Badr because contrary to some points of view, there was no payment that was allocated to the spoils of war at Badr. This verse also emphasizes on settling the differences: “So be wary of Allah and settle your differences;” and the verse further confirms the existence of the hostilities in the division of the spoils of war. It also condemns those who consider themselves to be the owners of the spoils of war.

Verses 7 to 29

An explanation about the events of the battle of Badr; and some of the lessons to learn, the consequences and guidance in Islamic jihad.

There is a supplication to seek help which is mentioned in verse 8: “When you appealed to your Lord for help, He answered you: ‘I will aid you with a thousand angels in a file.’” The intended meaning of ‘in a file’ is: consecutive, recurrent and persistent [help] and is a reference to the unseen help that was given by Allah during the battle of Badr in the form of assistance from the angels for the army of Islam.

Verse 12: “So strike their necks, and strike their every limb joint!” is a metaphor for the fall and humiliation of the polytheists and a reason for the emboldening of the Muslims.

Verse 17: “You did not kill them. rather it was Allah who killed them” is telling the Muslims not to think that they killed the enemies with their own power and strength, rather it was Allah who gave them the victory over the enemies. There is also a reference to events such as Badr and the victory of the Muslims not being a natural or normal occurrence, but rather being due to the hand of Divine guidance and strength, as well as unseen help in which something that transcends a natural phenomenon is witnessed.

Verses 30 to 40

A reminder of the relationship between the Muslims and the polytheists in Mecca; and the strategy of the Muslims with the polytheists.

Verse 30 says: “When the faithless plotted against you to take you captive, or kill you or expel you” refers to the attitude of the polytheists of Mecca with the Prophet and their plots to imprison, murder or exile him. The strategy of the Muslims against the polytheists and disbelievers was an ultimatum to carry out jihad against them until the sedition of disbelief was eliminated.

Verse 39: “Fight them until persecution is no more,” was an order to fight against the polytheists until this belief in multiple gods is eliminated and the monotheistic religion appears.

Verses 41 to 59

Paying khums on spoils of war; an explanation of Divine help and the hypocrites’ weakness of faith; their similarity to the people of the disbelieving Pharaoh; Islam’s strategy against the disbelievers; and the traitors in treaty.

In verse 41 where it says: “Know that whatever thing you may come by, a fifth of it is for Allah and the Apostle” means that one-fifth, or khums on the spoils of war belongs to Allah. Some people believe that the intended meaning of spoils of war is that profit which is earned from certain affairs such as business or work, or that it is referring to war because of the subject matter of this verse which talks about spoils of war.

Verses 60 to 66

The necessity to have the readiness against the disbelievers; and an explanation regarding the power of faith.

Verse 60 says: “Prepare against them whatever you can of [military] power and warhorses” was a command to all of the people to prepare for the preliminaries of war, and opposition to the enemies of Islam.

Verses 67 to 71

Behaviour with the captives of war; and the manner of dividing the spoils of war.

The tradition of the previous Prophets was to kill the enemies that they captured, but the taking of captives was not from among their traditions. This acting severely with the enemies of Allah was done so that they would be on guard when thinking about attacking the believers. This topic has been referred to in verse 67: “A Prophet may not take captives until he has thoroughly decimated [the enemy] in the land.”

Verses 72 to 75

The necessity of a partisanship between the believing Muhajireen (emigrants) and the Ansaar (helpers), and the severance of partisanship with the disbelievers.

The intended meaning of: “Indeed those who have believed and migrated and waged jihad…” in verse 72 is a reference to the first group of emigrants (Muhajireen) who migrated to Medina before the revelation of this chapter. In the same verse, “…and those who gave [them] shelter and help…” is a reference to the Ansar (those who helped them). The intended meaning of ‘heirs’ in this verse, “they are heirs of one another,” is in reference to inheritance, help and safety. This means that the safe-conduct of one Muslim with one disbeliever is binding for all Muslims whether they are Muhaajir or Ansaar.

Controversial Verses in this Chapter

Verse 1: “They ask you concerning the anfaal. Say, ‘The anfaal belong to Allah and the Apostle.’”

In regards to the intended meaning of anfaal in this first verse there are various opinions. One is that the anfaal are the spoils of war, and some consider it to be the spoils of war from the battle of Badr, and therefore the word anfaal has come as al-anfaal instead of just anfaal. Some scholars also consider the command of this verse to be related to this battle; and others consider anfaal to mean wealth obtained without war, which is owned by Allah, the Prophet and His vicegerents. A number of commentators believe that the command in verse 1 is abrogated by the verse of khums in verse 41, while other commentators believe the opposite that verse 41 is abrogated by verse 1.

Traditions Related to this Chapter

According to the Sunni Traditions

Verse 1: “They ask you concerning the anfaal. Say, ‘The anfaal belong to Allah and the Apostle.’ So be wary of Allah and settle your differences, and obey Allah and His Apostle, should you be faithful.”

يَسْأَلُونَكَ عَنِ الْأَنْفَالِ قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ١

عن داود بن أبي هند عن عكرمة عن ابن عباس، قال: لما كان يوم بدر قال رسول اللّه صلى اللّه عليه و سلم «من صنع كذا و كذا فله كذا و كذا» فتسارع في ذلك شبان القوم و بقي الشيوخ تحت الرايات، فلما كانت المغانم جاءوا يطلبون الذي جعل لهم، فقال الشيوخ: لا تستأثروا علينا فإنا كنا ردءا لكم لو انكشفتم لفئتم إلينا. فتنازعوا فأنزل اللّه تعالى: يَسْئَلُونَكَ عَنِ الْأَنْفالِ‏- إلى قوله- وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ‏.

Dawood ibn Abi Hind narrates from Akramah, from Ibn Abbas who said: “On the day of the battle of Badr, the Prophet said: ‘Whoever does so and so, will be rewarded with such and such.’ Thus, the youth among them hurried away to perform it while the elderly remained there under the flag. Later on, when the spoils of the battle arrived, they demanded what was set for them. The elders said: ‘Do not monopolize against us for we were a support for you such that if you would have been revealed, you would have taken cover with us.’ They continued to dispute. Then Allah sent down this verse, ‘They ask you concerning the anfaal. Say, ‘The anfaal belong to Allah and the Apostle.’ So be wary of Allah and settle your differences, and obey Allah and His Apostle, should you be faithful.’”

عن أبي صالح عن ابن عباس، قال: لما كان يوم بدر قال رسول اللّه صلى اللّه عليه و سلم «من قتل قتيلا فله كذا و كذا، و من أتى أسيرا فله كذا و كذا». فجاء أبو اليسر بأسيرين فقال: يا رسول اللّه صلى اللّه عليك، أنت وعدتنا، فقام سعد بن عبادة فقال:يا رسول اللّه، إنك لو أعطيت هؤلاء لم يبق لأصحابك شي‏ء، و إنه لم يمنعنا من هذا زهادة في الأجر، و لا جبن عن العدو، و إنما قمنا هذا المقام محافظة عليك مخافة أن يأتوك من ورائك، فتشاجروا و نزل القرآن‏ يَسْئَلُونَكَ عَنِ الْأَنْفالِ قُلِ الْأَنْفالُ لِلَّهِ وَ الرَّسُولِ‏، قال و نزل القرآن‏ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ‏ [الأنفال: 41] إلى آخر الآية.

Abu Salih narrates from Ibn Abbas that he said: “On the day of the battle of Badr, the Prophet said: ‘Whoever kills an enemy shall get so and so, and whoever brings in a captive will get so and so.’ Then Abu al-Yasr brought two captives and said: ‘O Prophet of Allah! May Allah bestow peace upon you! You promised us [so and so].’ Then Sad ibn Ubadah stood up and said: ‘O Prophet of Allah! If you give it to them, nothing will be left for those who were with you. Neither unwillingness for reward, nor fear of the enemy prevented us from it (going to the battlefield), but in fact we stood here to protect you as we feared that they may attack you from behind.’ They continued to dispute until [this verse of the] Quran was revealed: ‘They ask you concerning the anfaal. Say, ‘the anfaal belong to Allah and the Apostle.’’ Thereafter, [this verse of the] Quran was revealed, ‘Know that whatever thing you may come by, a fifth of it is for Allah and the Apostle, for the relatives and the orphans, for the needy and the traveler, if you have faith in Allah and what We sent down to Our servant on the Day of Separation, the day when the two hosts met; and Allah has power over all things.’(Surah al-Anfaal, verse 41)”

Verse 4: “It is they who are truly the faithful. They shall have ranks near their Lord, forgiveness and a noble provision.”

أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ٤

جاء في الصحيحين أن رسول اللّه صلى اللّه عليه و سلم قال «إن أهل عليين ليراهم من أسفل منهم كما ترون الكوكب الغابر في أفق من آفاق السماء». قالوا: يا رسول اللّه، تلك منازل الأنبياء لا ينالها غيرهم فقال: «بلى و الذي نفسي بيده، لرجال آمنوا باللّه و صدقوا المرسلين».

It has been narrated in the Sahihayn that the Prophet said: “Those of the Illiyyoon will be seen by those below them like you see the stars in the horizons of the sky.” [The companions] asked: “O Prophet of Allah! Are those the dwellings of the Prophets that no one other than them can reach?” The Prophet replied: “Rather, by Him in whose hands is my soul, it is for those men who believe in Allah and testify to the Prophets.”

Verse 5: “As your Lord brought you out from your home with a just cause, a part of the faithful were indeed reluctant.”

كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَ٥

عن أسلم أبي عمران، حدثه أنه سمع أبا أيوب الأنصاري يقول: قال رسول اللّه صلى اللّه عليه و سلم و نحن بالمدينة «إني أخبرت عن عير أبي سفيان أنها مقبلة فهل لكم أن نخرج قبل هذه العير لعل اللّه أن يغنمناها؟» فقلنا نعم فخرج و خرجنا فلما سرنا يوما أو يومين، قال لنا «ما ترون في قتال القوم فإنهم قد أخبروا بمخرجكم؟» فقلنا لا و اللّه ما لنا طاقة بقتال العدو و لكنا أردنا العير، ثم قال «ما ترون في قتال القوم؟» فقلنا مثل ذلك فقال المقداد بن عمرو: إذا لا نقول لك يا رسول اللّه كما قال قوم موسى لموسى‏ فَاذْهَبْ أَنْتَ وَ رَبُّكَ فَقاتِلا إِنَّا هاهُنا قاعِدُونَ.‏ قال فتمنينا معشر الأنصار أن لو قلنا كما قال المقداد أحب إلينا من أن يكون لنا مال عظيم، قال فأنزل اللّه على رسوله صلى اللّه عليه و سلم‏ كَما أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَ إِنَّ فَرِيقاً مِنَ الْمُؤْمِنِينَ لَكارِهُونَ‏.

Aslam Abu Imran narrates that he heard Abu Ayyub al-Ansari say: “The Prophet said while we were in Medina that: ‘I have been informed that the caravan of Abu Sufyaan is approaching. Do you want us to depart before the caravan comes, perhaps Allah will let us capture it?’ We said: ‘Yes.’ Then he departed and we departed. When we had travelled for a day or two, he said to us: ‘What do you think about fighting against these people because they have been informed about our departure?’ We said: ‘By Allah, No. We have no power to fight the enemy, but we do want their caravan.’ Thereafter he said [again]: ‘What do you think about fighting these people?’ We said the same as before. Then Miqdaad ibn Amr said: ‘So then, we will not say to you, O Prophet of Allah, like what the people of Musa said to him [which was]: ‘Go ahead, you and your Lord, and fight! We will be sitting right here.’’” He (Abu Ayyub al-Ansari) continues: “Thus we desired for the group of Ansaar that if we had said like what Miqdaad had said, it would have been more likable to us than a great amount of wealth. Then Allah sent down upon the Prophet [this verse]: ‘As your Lord brought you out from your home with a just cause, a part of the faithful were indeed reluctant.’”

Verse 24: “O you who have faith! Answer Allah and the Apostle when he summons you to that which will give you life. Know that Allah intervenes between a man and his heart and that towards Him you will be mustered.”

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ٢٤

عن أنس بن مالك رضي اللّه عنه، قال: كان النبي صلى اللّه عليه و سلم يكثر أن يقول «يا مقلب القلوب ثبت قلبي على دينك».قال: فقلنا يا رسول اللّه آمنا بك و بما جئت به، فهل تخاف علينا؟ قال: «نعم، إن القلوب بين إصبعين من أصابع اللّه تعالى يقلبها»

Anas ibn Maalik quotes the Prophet as often saying, “O the One Who transforms the hearts! Settle my heart on Your religion.” Anas said: “We said: ‘O Prophet of Allah! We have believed in you and in what you have brought, yet you fear for us?’ The Prophet said: ‘Yes. The hearts are between two of the fingers of Allah, and He transforms them.’”

Verse 25: “And beware of a punishment which shall not visit the wrongdoers among you exclusively, and know that Allah is severe in retribution.”

وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ٢٥

عن المعرور بن سويد عن أمّ سلمة زوج النبي صلى اللّه عليه و سلم قالت: سمعت رسول اللّه صلى اللّه عليه و سلم يقول «إذا ظهرت المعاصي في أمتي عمهم اللّه بعذاب من عنده» فقلت يا رسول اللّه: أما فيهم أناس صالحون قال «بلى» قالت فكيف يصنع أولئك؟ قال «يصيبهم ما أصاب الناس ثم يصيرون إلى مغفرة من اللّه و رضوان».

Marur ibn Suwayd narrates from the wife of the Prophet, Umm Salamah who said: “I heard the Prophet say: ‘When sins become apparent in my nation, Allah will surround them with punishment from Him.’ I said: ‘O Prophet of Allah! Will there be any righteous people among them?’ He said: ‘Yes.’ I asked: ‘How will He deal with them?’ He replied: ‘Whatever befalls the people will befall them too, [but] then they will end up with Allah's forgiveness and pleasure.’”

عن المنذر بن جرير عن أبيه قال: قال رسول اللّه صلى اللّه عليه و سلم ما من قوم يعملون بالمعاصي و فيهم رجل أعز منهم و أمنع لا يغيره إلا عمهم اللّه بعقاب أو أصابهم العقاب

Al-Mundhir ibn Jarir narrates from his father who quotes the Prophet as having said: “If there are people who commit sins and among them there is a man who is mightier and more insurmountable than them who does not change it (the situation), then Allah will surround them all with punishment or a punishment will befall them all.”

Verse 33: “But Allah will not punish them while you are in their midst, nor will Allah punish them while they plead for forgiveness.”

وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ٣٣

عن أبي بردة بن أبي موسى عن أبيه قال: قال رسول اللّه صلى اللّه عليه و سلم‏ «أنزل اللّه علي أمانين لأمتي‏ وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ‏ فإذا مضيت تركت فيهم الاستغفار إلى يوم القيامة».

Abu Bardah ibn Abu Musa narrates from his father that he said: “The Prophet said: ‘Allah sent down to me two safe shelters for the benefit of my nation (which can be seen by this verse): ‘But Allah will not punish them while you are in their midst, nor will Allah punish them while they plead for forgiveness.’ When I die, I will leave with them the ‘seeking of forgiveness’ until the Day of Resurrection.’”

Verse 38: “Say to the faithless, if they relinquish [faithlessness], what is already past shall be forgiven for them. But if they revert [to faithlessness], then the precedent of the ancients has already passed.”

قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ وَإِنْ يَعُودُوا فَقَدْ مَضَتْ سُنَّتُ الْأَوَّلِينَ٣٨

أبي وائل عن ابن مسعود رضي اللّه عنه أن رسول اللّه صلى اللّه عليه و سلم قال «من أحسن في الإسلام لم يؤاخذ بما عمل في الجاهلية، و من أساء في الإسلام أخذ بالأول و الآخر»

Abu Wail narrates from Ibn Masood that the Prophet said: “A person who becomes good in his Islam will not be punished for what he committed during (the period of) Jahiliyyah (time of ignorance before Islam). But one who becomes bad in his Islam, will face punishment for his previous and latter [deeds].”

Verse 60: “Prepare against them whatever you can of [military] power and war-horses, awing thereby the enemy of Allah, and your enemy, and others besides them, whom you do not know, but Allah knows them. And whatever you spend in the way of Allah will be repaid to you in full, and you will not be wronged.”

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 تُظْلَمُونَ٦٠

عن القاسم بن حسان، عن عبد اللّه بن مسعود، عن النبي صلى اللّه عليه و سلم، قال: «الخيل ثلاثة: ففرس للرحمن، و فرس للشيطان، و فرس للإنسان، فأما فرس الرحمن فالذي يربط في سبيل اللّه، فعلفه و روثه و بوله- و ذكر ما شاء اللّه- و أما فرس الشيطان، فالذي يقامر أو يراهن عليها، و أما فرس الإنسان، فالفرس يربطها الإنسان يلتمس بطنها، فهي له ستر من الفقر»

Al-Qasim ibn al-Hisan narrates from Abdullah ibn Masood that the Prophet said: “Horses are of three types - a horse that is for al-Rahmaan (the most Beneficent), a horse that is for Shaytaan (the cursed devil), and a horse that is for man. As for the horse that is for the most Beneficent, it is the one that is kept for the cause of Allah, and as such its food, dung, urine, etc. – he mentioned a lot of things. As for the horse that is for Shaytaan, it is the one that is used for gambling or betting. As for the horse that is for man, it is that horse which a person tethers seeking its benefits, thus it is a shield for him against poverty.”

According to the Shia Traditions

Verse 1: “They ask you concerning the anfaal. Say, ‘The anfaal belong to Allah and the Apostle.’”

يَسْأَلُونَكَ عَنِ الْأَنْفَالِ قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ١

و في الكافي، بإسناده عن العبد الصالح قال: الْأَنْفَالُ‏ كُلُ‏ أَرْضٍ‏ خَرِبَةٍ قَدْ بَادَ أَهْلُهَا، و كُلُّ أَرْضٍ لَمْ يُوجَفْ عَلَيْهَا بِخَيْلٍ و لَارِكَابٍ، و لكِنْ صَالَحُوا صُلْحاً ، و أَعْطَوْا بِأَيْدِيهِمْ عَلى‏ غَيْرِ قِتَالٍ؛ و لَهُ رُؤُوسُ الْجِبَالِ، و بُطُونُ الْأَوْدِيَةِ، و الْآجَامُ، و كُلُّ أَرْضٍ مَيْتَةٍ لَارَبَّ لَهَا؛ وَ لَهُ صَوَافِي الْمُلُوكِ مَا كَانَ فِي أَيْدِيهِمْ مِنْ غَيْرِ وجْهِ الْغَصْبِ؛ لِأَنَّ الْغَصْبَ كُلَّهُ مَرْدُودٌ؛ وَ هُوَ و ارِثُ مَنْ لَاوَارِثَ لَهُ، يَعُولُ‏ مَنْ لَاحِيلَةَ لَهُ.

It has been narrated in Al-Kafi through a chain of narrators from al-Abd al-Salih (Imam Musa al-Kadhim) that he said: “(Imam has a right over anfaal), and anfaal includes every unusable land whose dwellers have perished, and the land for which no effort was made using horses or camels (without any battle), rather the owners of the land come to an accord [with the Imam] and give their lands without any fight. The mountain-tops, the bottoms of rivers, the thickets, and the dead and forsaken lands belong to the Imam. As well, the wealth which is in the possession of the (defeated) kings and has not been usurped, belongs to the Imam because everything usurped must return to its true owners, and an Imam is the inheritor of those who have no inheritors and an Imam is the support for every helpless.

Verse 7: “When Allah promised you [victory over] one of the two companies, [saying], ‘It is for you,’ you were eager that it should be the one that was unarmed. But Allah desires to confirm the truth with His words, and to root out the faithless.”

وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ٧

عن محمد بن يحيى الخثعمي عن أبي عبد الله في قوله تعالى: «وَ إِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ- أَنَّها لَكُمْ وَ تَوَدُّونَ أَنَّ غَيْرَ ذاتِ الشَّوْكَةِ تَكُونُ لَكُمْ‏»-فَقَالَ الشَّوْكَةُ الَّتِي فِيهَا الْقِتَالُ.

Muhammad ibn Yahya al-Khathmai narrates from Abu Abdillah that he said regarding the verse: “When Allah promised you [victory over] one of the two companies, [saying], ‘It is for you,’ you were eager that it should be the one that was unharmed (shawkat),” that Imam al-Sadiq said: “It is that shawkat which gives [the power to] fight.”

في الأمالي، بإسناده عن الرضا عن آبائه أَنَّ رَسُولَ اللَّهِ سَافَرَ إِلَى بَدْرٍ فِي شَهْرِ رَمَضَانَ وَ افْتَتَحَ مَكَّةَ فِي شَهْرِ رَمَضَانَ.

Shaykh al-Tusi narrates in al-Amaali through a chain of narrators from Imam al-Ridha, from his forefathers that the Prophet went to Badr in the month of Ramadhan, and that he conquered Mecca in the month of Ramadhan.

عَنْ حَارِثِ بْنِ مُضَرِّبٍ قَالَ سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ يَقُولُ لَقَدْ حَضَرْنَا بَدْراً وَ مَا فِينَا فَارِسٌ غَيْرُ الْمِقْدَادِ بْنِ الْأَسْوَدِ وَ لَقَدْ رَأَيْتُنَا لَيْلَةَ بَدْرٍ وَ مَا فِينَا إِلَّا مَنْ نَامَ غَيْرُ رَسُولِ اللَّهِ ص فَإِنَّهُ كَانَ مُنْتَصِباً فِي أَصْلِ شَجَرَةٍ يُصَلِّي وَ يَدْعُو حَتَّى الصَّبَاح‏.

Harith ibn Mudarrib narrates: “I heard Ali ibn Abi Talib say: ‘We were there in the battle of Badr, and there was no rider among us except al-Miqdaad ibn al-Aswad. In the eve of the battle of Badr, we saw that everybody had gone to sleep except the Prophet who was near the bottom of a tree praying and supplicating until the morning.’”

Verse 15: “O you who have faith! When you encounter the faithless advancing [for battle], do not turn your backs [to flee] from them.”

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ١٥

عن عقيل الخزاعي: أن أمير المؤمنين قال: إِنَّ الرُّعْبَ وَ الْخَوْفَ مِنْ جِهَادِ الْمُسْتَحِقِّ لِلْجِهَادِ وَ الْمُتَوَازِرِينَ عَلَى الضَّلَالِ ضَلَالٌ فِي الدِّينِ وَ سَلْبٌ لِلدُّنْيَا مَعَ الذُّلِّ وَ الصَّغَارِ وَ فِيهِ اسْتِيجَابُ النَّارِ بِالْفِرَارِ مِنَ الزَّحْفِ عِنْدَ حَضْرَةِ الْقِتَالِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- «يا أَيُّهَا الَّذِينَ آمَنُوا إِذا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفاً- فَلا تُوَلُّوهُمُ الْأَدْبارَ»

Aqil al-Khazai narrates that Amir al-Momineen said: “Being terrified and afraid of fighting (jihad) with those who deserve to be fought against, and with those who have the heaviness of deviation upon them is in itself a deviation from the religion, and it is [equivalent to] losing the world along with humiliation and contempt. This fear makes the fire [of hell] necessary upon a person because he fled from the advancing enemy when the battle had begun. Allah says, ‘O you who have faith! When you encounter the faithless advancing [for battle], do not turn your backs [to flee] from them.’”

و في الفقيه، و العلل، بإسناده عن ابن شاذان: كَتَبَ عَلِيُّ بْنُ مُوسَى الرِّضَا إِلَى مُحَمَّدِ بْنِ سِنَانٍ فِيمَا كَتَبَ مِنْ جَوَابِ مَسَائِلِهِ‏:حَرَّمَ‏ اللَّهُ‏ الْفِرَارَ مِنَ‏ الزَّحْفِ‏ لِمَا فِيهِ مِنَ الْوَهْنِ فِي الدِّينِ وَ الِاسْتِخْفَافِ بِالرُّسُلِ وَ الْأَئِمَّةِ الْعَادِلَةِ وَ تَرْكِ نُصْرَتِهِمْ عَلَى الْأَعْدَاءِ وَ الْعُقُوبَةِ لَهُمْ عَلَى إِنْكَارِ مَا دَعَوْا إِلَيْهِ مِنَ الْإِقْرَارِ بِالرُّبُوبِيَّةِ وَ إِظْهَارِ الْعَدْلِ وَ تَرْكِ الْجَوْرِ وَ إِمَاتَةِ الْفَسَادِ لِمَا فِي ذَلِكَ مِنْ جُرْأَةِ الْعَدُوِّ عَلَى الْمُسْلِمِينَ وَ مَا يَكُونُ فِي ذَلِكَ مِنَ السَّبْيِ وَ الْقَتْلِ وَ إِبْطَالِ دِينِ اللَّهِ عَزَّ وَ جَلَّ وَ غَيْرِهِ مِنَ الْفَسَاد.

Shaykh al-Sadooq narrates in Man la Yahdarah al-Faqih and in Ilal al-Sharai through a chain of narrators from Ibn Shadhan that Imam Ali ibn Musa al-Ridha wrote to Muhammad ibn Sinaan in reply to certain questions that he had asked: “Allah has forbidden one to flee from fighting an advancing enemy because it brings about weakness in religion, and it disdains the Prophets and just Imams, and it is a means of abandoning helping them against the enemy, and also because of the punishment for them for rejecting what the Prophets and Imams were calling them to - which is the acceptance of the Lordship of Allah, making justice prevail, refraining from injustice, and getting rid of corruption; and because it makes the enemies bolder against Muslims, and it results in captivity, killing, abolition of Allah’s religion and other such corruptions.”

Verse 24: “O you who have faith! Answer Allah and the Apostle when he summons you to that which will give you life. Know that Allah intervenes between a man and his heart and that toward Him you will be mustered.”

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ٢٤

عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَل‏: «يا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَ لِلرَّسُولِ- إِذا دَعاكُمْ لِما يُحْيِيكُمْ‏» قَالَ نَزَلَتْ فِي وَلَايَةِ عَلِيٍّ.

Abu al-Rabi al-Shami says: “I asked Abu Abdillah about these words of Allah, ‘O you who have faith! Answer Allah and the Apostle when he summons you to that which will give you life…’ and he replied: ‘This verse has been sent down regarding the wilaayah (guardianship) of Ali.’”

عن أبي الجارود عن الباقر في قوله تعالى: «وَ اعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ‏» يقول يَحُولُ بَيْنَ الْمُؤْمِنِ وَ مَعْصِيَتِهِ- الَّتِي تَقُودُهُ إِلَى النَّارِ وَ يَحُولُ بَيْنَ الْكَافِرِ وَ بَيْنَ طَاعَتِهِ- أَنْ يَسْتَكْمِلَ بِهِ الْإِيمَانَ- وَ اعْلَمُوا أَنَّ الْأَعْمَالَ بِخَوَاتِيمِهَا.

Abu al-Jarud narrates from al-Baqir that he said regarding this verse: “‘Know that Allah intervenes between a man and his heart’ that Allah comes between a believer and his sins which lead him to the fire [thus protecting him from it], and He comes between an unbeliever and his obedience in order to prevent him from completing his faith through that. Know that the actions are [accounted for] by their end results.”

و في المحاسن، بإسناده عن علي بن الحكم عن هشام بن سالم عن الصادق في قول الله تبارك و تعالى: «وَ اعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ‏» ِ قَالَ يَحُولَ بَيْنَهُ وَ بَيْنَ أَنْ يَعْلَمَ أَنَّ الْبَاطِلَ حَقٌّ..

It has been narrated in Mahaasin through a chain of narrators from Ali ibn al-Hakam, from Hisham ibn Salim, from al-Sadiq regarding the words of Allah – “‘Know that Allah intervenes between a man and his heart’ that He comes between him and his considering falsehood as the truth.”

Verse 33: “But Allah will not punish them while you are in their midst, nor will Allah punish them while they plead for forgiveness.”

وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ٣٣

عَنْ‏ حَنَانِ‏ بْنِ‏ سَدِيرٍ عَنْ‏ أَبِيهِ‏ عَنْ أَبِي جَعْفَرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَقَامِي بَيْنَ أَظْهُرِكُمْ خَيْرٌ لَكُمْ- فَإِنَّ اللَّهَ يَقُولُ «وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ‏» وَ مُفَارَقَتِي إِيَّاكُمْ خَيْرٌ لَكُمْ فَقَالُوا يَا رَسُولَ اللَّهِ مَقَامُكَ بَيْنَ أَظْهُرِنَا خَيْرٌ لَنَا- فَكَيْفَ تَكُونُ مُفَارَقَتُكَ خَيْراً لَنَا قَالَ أَمَا إِنَّ مُفَارَقَتِي إِيَّاكُمْ خَيْرٌ لَكُمْ- فَإِنَّ أَعْمَالَكُمْ تُعْرَضُ عَلَيَّ كُلَّ خَمِيسٍ وَ إِثْنَيْنِ فَمَا كَانَ مِنْ حَسَنَةٍ حَمِدْتُ اللَّهَ عَلَيْهَا- وَ مَا كَانَ مِنْ سَيِّئَةٍ اسْتَغْفَرْتُ اللَّهَ لَكُم‏.

Hanaan ibn Sadir narrates from his father, from Abu Jafar that the Prophet said [to a group of people]: “Me being amongst you is good for you, as Allah has said: ‘But Allah will not punish them while you are in their midst,’ and my separation from you is good [too].” They asked him: “O Prophet of Allah! You being amongst us is good for us, but how is your separation from us good for us?” The Prophet replied that: “My separation from you is good for you because your deeds will be presented to me every Thursday and Monday, and for every good deed (that you performed) I will praise Allah for it, and every bad deed (that you did) I will ask Allah for your forgiveness.”

Verse 41: “Know that whatever thing you may come by, a fifth of it is for Allah and the Apostle, for the relatives and the orphans, for the needy and the traveller, if you have faith in Allah and what We sent down to Our servant on the Day of Separation (in the battle of Badr), the day when the two hosts met; and Allah has power over all things.”

وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَى عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ٤١

عن الحسين بن عثمان عن سماعة قال: سَأَلْتُ أَبَا الْحَسَنِ عَنِ الْخُمُسِ فَقَالَ فِي كُلِّ مَا أَفَادَ النَّاسُ مِنْ قَلِيلٍ أَوْ كَثِيرٍ

Al-Husayn ibn Uthman narrates from Samaah that he said: “I asked Abu al-Hasan about the khums and he replied: “[Khums is] on everything that benefits people, whether it be less or more.’”

عن زكريا بن مالك الجعفي عن أبي عبد الله أنه سئل عن قول الله: «وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ- فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى‏- وَ الْيَتامى‏ وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ‏» قَالَ خُمُسُ اللَّهِ لِلْإِمَامِ وَ خُمُسُ الرَّسُولِ لِلْإِمَامِ وَ خُمُسُ ذَوِي الْقُرْبَى لِقَرَابَةِ الرَّسُولِ الْإِمَامِ وَ الْيَتَامَى يَتَامَى آلِ الرَّسُولِ وَ الْمَسَاكِينُ مِنْهُمْ وَ أَبْنَاءُ السَّبِيلِ مِنْهُمْ فَلَا يُخْرَجُ مِنْهُمْ إِلَى غَيْرِهِمْ.

Zakariyyah ibn Maalik al-Jufi narrates that Abu Abdillah was asked about this verse - ‘Know that whatever thing you may come by, a fifth of it is for Allah and the Apostle, for the relatives and the orphans, for the needy and the traveller.’ [In reply to this] he said: “Khums of Allah is for the Imam, Khums of the Prophet is for the Imam, Khums of relatives is for the relatives of the Prophet, i.e. the Imam; and the orphans are the orphans of the family of the Prophet, and the needy are the needy from them, and the travellers are the travellers from them; and nobody else can take their place.”

Verse 75: “And those who believed afterwards and migrated, and waged jihad along with you, they belong to you; but the blood relatives are more entitled to inherit from one another in the Book of Allah. Indeed Allah has knowledge of all things.”

وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَئِكَ مِنْكُمْ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ٧٥

عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ قَالَ: الْخَالُ وَ الْخَالَةُ يَرِثَانِ إِذَا لَمْ يَكُنْ مَعَهُمَا أَحَدٌ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ.

Abu Baseer narrates from Abu Jafar that he said: “A maternal uncle and a maternal aunt inherit [from the nephew or niece] if there is no one alongside them [to inherit]. Verily Allah has said, ‘but the blood relatives are more entitled to inherit from one another in the Book of Allah.’”