CHAPTER 8: AL-ANFAL (THE SPOILS OF WAR)

Introduction

It was revealed during the Medina period. It consists of 75 verses. Verses 30-36 and 64 are Meccan. "Anfal" is the plural of "nafl" and means "spoils of war." (H. T. FEYIZLI, 1/176) (Written on 04.12.2011)

In the name of Allah, the Most Gracious, the Most Merciful.

8/1 SPOILS OF WAR

Translation

(O My Prophet!) They ask you about the spoils of war. Say: "The spoils belong to Allah and the Messenger. So fear Allah (by observing His commands and prohibitions) and set right your relations, and obey Allah and His Messenger, if you are (truly) believers."

Commentary

1-1. ‘They ask you about the spoils. Say: The spoils belong to Allah and the Messenger.’ Determining the rulings regarding them belongs to Allah and His Messenger. Allah, in His wisdom, commands them to be distributed in the manner He sees fit. His Messenger likewise follows Allah's command in this matter. (...) ‘Therefore, fear Allah. Set right your relations.’ Set right your relations: Reform them. Truly carry out this reconciliation so that the relationships between you are based on intimacy, love, and cooperation. Fear Allah and join forces around the command of Allah and His Messenger. (S. HAWWA, 5/456)

The Prophet (pbuh) applied the ruling of this verse to the spoils taken at the Battle of Badr; he distributed all the spoils, which were left entirely to him, among the veterans (ghazis). He did not apply the 1/5 (one-fifth) rule at that time. Later, Verse 41 was revealed, and the application of the one-fifth (1/5) rule was initiated. (QUR’AN WAY, 2/662)

Another narration from Imam Ahmad... From Abu Umamah, who said: I asked Ubada bin as-Samit about the anfal (spoils), and he said: "That surah was revealed concerning us, the people of Badr, when we fell into dispute over the spoils and began to treat each other poorly. Allah took it out of our hands and gave it to the Messenger of Allah (pbuh). The Messenger of Allah (pbuh) then distributed it equally among the Muslims." (S. HAWWA, 5/458)

Muslims do not fight for spoils, they do not covet the spoils after the war, they take what is given from the spoils, and they do not fight over them. Because Muslims know that the ownership of the spoils belongs to Allah, and the method of use and distribution belongs to His Prophet. This is how "The spoils belong to Allah and His Prophet" should be understood. In the 41st verse of this surah, it is stated how the spoils of war are to be divided. According to the verse, the spoils are divided into five; one-fifth is given to Allah, the Prophet, his relatives, orphans, the needy, and travelers, while four-fifths are given to the veterans. (I. KARAGOZ 3/5)

The command "Set right the disputes occurring among you" means: eliminate the resentment, offense, fighting, and conflict occurring among you; be in peace. (...) Regardless of their languages, races, colors, or genders, all believers are brothers. In this regard, it is Allah's definitive command for believers to be in peace and security and to live fraternally. Almighty Allah has commanded in the Qur'an: "Enter into peace and security all together" (2/208). (I. KARAGOZ 3/5-6)

Hadith: (O believers) Do not cut off relations with one another, do not turn your backs on one another, do not harbor hatred for one another, do not envy one another; be brothers. It is not lawful for a Muslim to remain offended by his brother and desert him for more than three days. (Tirmidhi, Birr 24; I. KARAGOZ 3/6)

‘Obedience to Allah and His Messenger’ means complying with the commands and prohibitions, recommendations and rulings, and the lawful and unlawful of Allah and the Prophet. It is not possible to separate obedience to Allah from obedience to the Prophet. Because the things both command and prohibit are the same. He who obeys Allah has obeyed the Prophet, and he who obeys the Prophet has obeyed Allah. Almighty Allah says: "He who obeys the Messenger has obeyed Allah" (4/80). Our Prophet (pbuh) said: "He who obeys me has obeyed Allah, and he who disobeys me has disobeyed Allah." (Hadith, Bukhari). (I. KARAGOZ 3/6)

8/2- CHARACTERISTICS OF THE TRUE BELIEVERS

Translation

2- The believers are only those who, when Allah is mentioned, their hearts tremble with fear, and when His verses are recited to them, it strengthens them in their faith (light). And they put their trust / rely only on their Lord. [see 9/124]

3- The believers are those who establish prayer perfectly and spend (in the way of Allah) out of what We have provided for them as provision. [see 2/3]

4- Those are the true believers. For them are degrees (of high status) in the presence of their Lord, as well as forgiveness and a generous / bountiful provision.

Commentary

(2). ‘The believers are only those who, (1) when Allah is mentioned, their hearts tremble with fear.’ Their hearts quiver with fear out of glorifying Him, and due to His majesty, might, sovereignty, and overwhelming power. (2) ‘When Allah’s verses are recited to them, it increases their faith.’ Because of these verses, their certainty (yaqin) and trust increase. They find peace and tranquility. (S. HAWWA, 5/456)

A believer is one who believes in Allah and His angels, the Qur'an and previous books, Prophet Muhammad (pbuh) and other prophets (2/285), and the Day of Judgment (27/3); who does not doubt the truths reported by the Qur'an (49/15); who does not distinguish between any of the prophets (2/285); and who accepts Islam as their religion. (I. KARAGOZ 3/8)

‘The increasing of faith by the verses’ means the strengthening of faith. ‘Increase of faith’ is to believe with certainty, not to doubt, and for faith to become firm. Faith strengthens and weakens. The increase of faith is not in terms of quantity (number). Faith, in the sense of attestation (tasdiq), is not suitable for increase in terms of quantity. Because for faith to be accepted, one must believe in all the things to be believed in. In this respect, there is no increase or decrease in faith. However, in terms of applying the requirements of faith—that is, in terms of obedience or rebellion—the strength or weakness of faith is a factor. (I. KARAGOZ 3/9)

As the reasons and evidence for knowledge and worship increase, faith moves away from mere imitation (taqlid) and begins to gain the characteristic of certainty; certainty develops, and feelings of yaqin (absolute conviction) and satisfaction increase. (ELMALILI, 4/202)

According to Sunni theologians (kalam scholars), faith is in the sense of attestation (tasdiq) and is not subject to division. The subjects to be believed in are determined and limited. In this respect, increase and decrease in terms of quantity are not possible. (QUR’AN WAY, 2/663)

(3). ‘And they put their trust in their Lord.’ They rely on Him. They do not delegate their affairs to anyone other than their Lord, and they do not hope for or expect anything from anyone else.

(4) ‘Those who establish prayer and...’ Believers must perform the five daily prayers in the manner taught by our Prophet (pbuh) and reached us through mass-transmission (tawatur). Allah the Almighty, who commanded "Guard the prayers and the middle prayer" (2/238), reported that the believers—the heirs of the Firdaus paradise—are humble in their prayers, guard their prayers (by performing them on time), and continue their prayers (without interruption). (23/1-2, 9-11, 70/22-23, 34-35; I. KARAGOZ 3/10)

(5) ‘...spend out of what We have provided for them.’ They perform together the actions of the heart—such as fearing Allah, being sincere, and practicing trust—along with the actions performed by the limbs, such as prayer and charity/zakat. (S. HAWWA, 5/456, 457)

Just as they benefit from the provision Allah has given, they allow others to benefit from it as well, starting from those closest to them and moving outward. They do not neglect financial duties, help, and kindness such as providing maintenance (nafaqah), giving zakat and charity, establishing foundations (waqf), lending, and offering hospitality. (QUR’AN WAY, 2/663)

Since the word ‘infaq’ (spending) is mentioned in an absolute sense in the verse, it encompasses the obligatory zakat and the mandatory charity (sadaqah), as well as every kind of voluntary good deed and aid. In the Qur'an, spending is also mentioned among the characteristics of pious believers. (2/2-3)

(4). (6) ‘For them are degrees in the presence of their Lord (ranks superior to one another according to the amount of their deeds).’ People have value and status in the sight of Allah according to their faith and righteous deeds, or their denial and rebellion. ‘For everyone there are degrees according to what they did.’ (6/132, 46/19). In the hereafter, the Almighty Allah will treat people according to these degrees and will grant rewards and punishment. Therefore, the degrees of prophets, believers, and disbelievers in the sight of Allah are not the same. (2/253, 4/95-96, 57/10). The degrees of people differ according to their faith and righteous deeds. ‘Whoever comes to Allah as a believer who has performed righteous deeds, for them are the highest degrees.’ (20/75; I. KARAGOZ 3/11, 12)

(7) ‘...forgiveness for their sins and (8) a generous provision (in paradise).’ This provision will be given without any effort to earn it and without the fear of giving an account. (S. HAWWA, 5/457)

Man was created with the capacity to commit sins. Except for the prophets, there is no one who is innocent (masum) and protected from sin. (Ibn Majah). Therefore, every person may have sins. The Almighty Allah may forgive sins that do not involve the rights of others (haqq al-abd) on His own accord, or He may forgive them because of righteous deeds or when the servant asks for pardon and repents. For Allah is the All-Forgiving and Most Merciful: "Ask forgiveness of Allah. Indeed, Allah is All-Forgiving, Most Merciful." (73/20; I. KARAGOZ 3/12)

Those who possess these characteristics are believers in the true and perfect sense. In the sight of Allah, they have values and degrees based on the differences in their faith and deeds—in terms of quantity and quality—from the sufficient to the perfect, and toward the more beautiful and excellent. The blessings that Allah will grant to His servants whom He places in these degrees are superior to one another, diverse, rich, and unique. Allah will also forgive their sins and reward them with eternal happiness. (QUR’AN WAY, 2/663, 664)

‘Those are the ones who are truly believers.’ When the Messenger of Allah said: "How have you reached the morning, O Harith?" he replied: "I have reached the morning as a true believer." The Messenger of Allah said: "Be careful of what you say. Every thing has a reality; what is the reality of your faith?" He replied: "I kept my soul away from the world. I spent my nights sleepless and my days thirsty. It is as if I see the Throne of my Lord clearly. I see the people of Paradise visiting one another there. And I see the people of Hell wailing and pleading there." The Prophet (pbuh) said to him: "O Harith, you have known (the truth), so do not depart from this," repeating it three times. (Hadith) (S. HAWWA, 5/465, 466)

8/5- THE MARCH TO THE BATTLE OF BADR

Translation

5- (O My Prophet! The fact that some are displeased with the distribution of spoils) is similar to the state when your Lord brought you out of your home for the cause of truth (to fight at Badr). At that time, a group of the believers were reluctant (to go out to war).

6- Those who opposed the war were disputing with you (concerning this matter) after the truth had become clearly evident (that war was inevitable), as if they were being driven toward death while they were looking on.

7- And (remember) when Allah promised you one of the two groups (either the trade caravan of the Quraysh coming from Damascus or their armed forces) that it would certainly be yours, you wished that the one without arms (the trade caravan) should be yours. But Allah willed to establish the truth by His words and to cut off the roots of the disbelievers (by having you fight their large armed force).

8- (This was) so that He might establish the truth (Islam) and abolish falsehood (disbelief and polytheism), even if the pagans disliked it.

Commentary

(5). ‘Just as your Lord brought you out of your home for the cause of truth.’ That is, when your Lord commanded you to leave your home in Medina and move toward the direction of Badr, He brought you out for a true reason, such as fulfilling the truth. ‘While a group of the Muslims were reluctant at that time.’ They were not in a state of desiring war. For this reason, at the initial departure, they did not know the inner reality of the matter. Without making the necessary preparations, they had set out casually, thinking they were merely going for a caravan, and they did not want to fight. (ELMALILI, 4/203)

(6). ‘After the truth had become clearly evident’—after you informed them that they would reach victory, meaning after they clearly saw the truth regarding fighting and were given the promise that they would be helped in this matter—‘they were still disputing with you.’ What they were disputing with the Messenger of Allah (pbuh) about was the issue of encountering the army. This was because they preferred encountering the caravan. (...) ‘As if they were being driven toward death while they were looking on.’ Even though they were being led toward victory and spoils, their state of falling into extreme fear was likened to the situation of someone being taken to be killed, dragged along humiliatingly and forcefully to their death. (...) However, their fear was due to their small number and their being on foot. There were only two horsemen among them. (S. HAWWA, 5/474)

Allah's Help at Badr: In military technique, to boost the morale of the soldiers, they are enabled to achieve a small victory in the first encounter, even if it is a simple one. If one pays attention, Allah bestowed a great victory upon the Muslims in their first war. This, in turn, boosted the morale of the Muslims. (S. HAWWA, 5/474, 475)

(7). ‘And when Allah promised you that one of the two groups’—either the Quraysh army or the caravan—‘would be yours’ by giving glad tidings to the Prophet, ‘but you’ were hesitant about throwing yourselves into danger. Instead of defeating the powerful Quraysh army and winning a magnificent victory, you wanted to capture the ‘unarmed’ caravan. However, Allah ‘wanted to establish the truth’ with His commands—that is, this religion which is based on the principles of truth and justice and is the truth itself—upon the earth, and ‘to cut off the roots of the disbelievers’ by defeating the oppressors who stood against the truth. (M. KISA, 1/193)

(8). ‘So that He might establish the truth and cut off the roots of the disbelievers.’ You desire a benefit to be obtained quickly, simple things. Almighty Allah, on the other hand, desires high interests, the triumph of the truth, and the raising of Allah’s name. There are great differences between the two objectives. That is why He wanted you to encounter the powerful group; He shattered their strength with your weakness; He made you mighty and them humiliated. (S. HAWWA, 5/477)

‘But Allah willed (contrary to this) to manifest the truth by His words and to cut off the roots of the disbelievers (by having you fight the large armed force).’ The realization of the truth is the establishment and supremacy of Islam. The abolition of falsehood is the refutation and elimination of disbelief. (S. HAWWA, 5/478)

The goal of Islam is not to acquire wealth and live in prosperity. The goal is for truth and law to prevail in the whole world, for oppression and pressure to disappear, and for the opportunity to live and convey the religion to be obtained. In the event of Badr, in accordance with this goal, the target was not to chase a caravan, but to fight. Only in this case will falsehood be demolished and the truth remain standing. (QUR’AN WAY, 2/669)

The Truth does not come without war, and Falsehood is not destroyed without war: Just as it is not possible for the truth to be established without war, it is also not possible to eliminate falsehood without war. The disbelievers can only be erased from the roots and humiliated through jihad. Since this is the case, goodness in its entirety is in war (when necessary). Evil in its entirety is turning away from the jihad that Allah has made obligatory. (S. HAWWA, 5/478)

When the Messenger of Allah (pbuh) and 312 of his companions came to Badr from a distance of three days' journey, the pagans, who planned to eliminate the Muslims, had also set out from Mecca with an equipped army of 950 people and arrived there from a distance of ten days' journey. This war is the first war between faith and disbelief in Islamic history. (H. T. FEYIZLI, 1/177)

8/9-14 DIVINE FAVORS SEEN AT THE BATTLE OF BADR

Translation

9- (O believers!) Remember when you were seeking help from your Lord (at Badr), and He answered your prayer, saying: "Have no doubt that I am helping you with a thousand (thousands of) angels, following one another in succession."

10- (O believers!) Allah made this only as a glad tiding and so that your hearts might be reassured thereby. Victory / help is only from the presence of Allah. Indeed, Allah is the Almighty (All-Powerful), the All-Wise (in every deed, every word, and every decision).

11- (O believers!) At that time, (Allah) covered you with a light slumber as a security from Him. He sent down water upon you from the sky to purify you, to remove from you the filth (whisperings) of Satan (due to the lack of water where you were), to strengthen your hearts (connecting them to Allah with hope), and to firm the feet (the sands beneath you) thereby (ensuring your steadfastness).

12- At that time, your Lord was revealing to the angels: "Indeed, I am with you, so give strength of endurance to those who believe. I will cast terror into the hearts of the disbelievers, so strike above their necks and strike off every fingertip of theirs."

13- This is because they (the pagans) opposed Allah and His Messenger (for which they were killed). And whoever opposes Allah and His Messenger, then indeed, Allah is severe in (their) punishment.

14- (O disbelievers!) Here (now), taste the worldly punishment! And for the disbelievers, there is also the punishment of the (Hell) Fire.

Commentary

(9-14). (9). ‘Remember when you were seeking help from your Lord (at Badr). And He answered your prayer, saying: "Have no doubt that I am helping you with a thousand (thousands of) angels, following one another in succession."’ The help of the angels to the Muslims in the Battle of Badr is also mentioned in verses 124 and 125 of Surah Al-i Imran. There, it was given as glad tidings that help would be provided with 3,000 angels, and if that were not enough, another 2,000 angels would be sent, bringing the number of helping angels to 5,000. (QUR’AN WAY, 2/670)

We understand the following from these verses: What falls upon us is to fight. Help and victory are from Allah. Supplication (dua) is among the etiquettes of war. Allah accepts these prayers. (S. HAWWA, 5/480)

(11). ‘At that time, He made a light sleep overwhelm you as a security from Him.’ (...) ‘and sent down water upon you from the sky.’ On the night before the clash at Badr, Allah’s bestowal of a miraculous sleep upon the soldiers constituted another form of divine help. The help did not stop there; an effective rain—since the terrains where the soldiers were stationed differed from each other—limited the enemy's mobility but made the Muslims' march on the terrain easier because the precipitation compacted the sands. The purpose of "firming the feet" refers to this ease of movement provided by the rain. The rain also increased the amount of water to be used; the soldiers who had nocturnal emissions while sleeping at night washed as soon as they woke up, took ablution, and were purified. Thus, and in this sense, it removed the filth of Satan, ridding them of the feeling of impurity that ritual impurity (junub) creates in a Muslim. (QUR’AN WAY, 2/670, 671)

(12). ‘...so strike above their necks and strike off every fingertip of theirs.’ This command is to the angels (there are also those of the opinion that it is to the believers) because the angels actually fought on that day. Ar-Rabi' b. Anas says: On the day of Badr, people recognized those killed by the angels from those they killed themselves by the marks (like a mark left by fire burning and branding) on their necks and on their fingers. (S. HAWWA, 5/483)

‘I will cast terror upon the disbelievers...’ While Allah the Almighty gives information and commands to the reinforcement force consisting of angels, He explains another spiritual support that is very important for the Muslim forces: ‘Casting terror into the hearts of those who disbelieve.’ One of the important goals of psychological warfare is to frighten the enemy, break their morale, and intimidate them. Allah provided this for the benefit of the believers as well. The command "strike" directed at the angels shows that they participated in this war actually and as combatants. (QUR’AN WAY, 2/671)

(13). ‘This is because (the striking, killing, and worldly punishment that befell them is due to) their opposing Allah and His Messenger.’ The punishment given to the pagans on the day of Badr is of the kind of punishments Allah gave to those who denied the prophets.

Allah the Almighty destroyed the people of Prophet Noah with the flood, the first people of 'Ad with a hurricane, the people of Thamud with a whistling wind, the people of Lot by making the earth swallow them, overturning their homes and raining stones of baked clay (sijjil) upon them, and the people of Shu'ayb with the Day of the Shadow. He sent Prophet Moses and destroyed Pharaoh and his people by drowning them in the sea. The believers' killing of the disbelievers, on the other hand, is humiliating for them and a relief for the hearts of the believers.

Abu Jahl's being killed in battle is more humiliating and belittling than him dying in his bed. Regarding the disease from which Abu Lahab (may Allah's curse be upon him) died, it prevented anyone from his relatives from approaching him; they washed him by pouring water from a distance and threw stones at him until he was buried. (S. HAWWA, 5/484)

Hadith: On the day of Badr, the Messenger of Allah (pbuh) said: "Here is Gabriel! Holding the head of his horse, coming to your aid with his war equipment on him." (Bukhari, Maghazi 11; O. CELIK, 2/310)

(14). ‘Here (now), taste the worldly punishment! And for the disbelievers, there is also the punishment of the (Hell) Fire.’ Those who oppose Allah the Almighty and His Messenger are punished both in this world and in the hereafter. (a) Their punishment in this world is to face disasters and calamities, to be defeated as in Badr, and to lose their lives and property. (b) Their punishment in the hereafter is the torment of Hell. Both Allah’s punishment in the world and His punishment in the hereafter are severe. (I. KARAGOZ 3/21)

8/15-16 NOT FLEEING FROM BATTLE

Translation

15- Ey believers! When you meet those who disbelieve (in battle) as an army, do not turn your backs (and flee) from them!

16- (O believers!) Except for one who maneuvers for battle (to mislead the enemy) or (to prepare) to join another company; whoever turns his back to them (flees) on that day has certainly incurred wrath from Allah, and his abode is Hell. And what an evil destination it is!

Commentary

(15). ‘O you who believe! When you meet the disbelievers (in battle) as an army, do not turn your backs (and flee) from them.’ Besides the famous hadith that counts the act of fleeing from battle among the major sins, two more verses are relevant to our topic. The first is related to the Battle of Uhud, where those who left the battlefield were rebuked and Allah’s forgiveness was mentioned (3/155). The second verse is about the dispersal and fleeing during the Battle of Hunayn. There, too, those who fled were rebuked, and it was reported that some were forgiven (9/25, 26). The ruling derived from these verses is that fleeing from battle, except for the purpose of a war tactic or joining another unit, is a great crime and sin. (QUR’AN WAY, 2/673)

Participating in a legitimate war is obligatory (fard). When war is declared due to an attack, pressure, oppression, or any similar reason, it is a fard duty for those called to war by the leaders of the society to participate, unless there is a valid excuse such as illness or disability (48/17). (I. KARAGOZ 3/22)

(16). ‘...unless he maneuvers for battle.’ That is, if he does this as a war tactic, such as "hit and run" and "hit and run again," to mislead the enemy and strike better (he is outside of Allah's wrath). (ELMALILI, 4/210)

Allah's wrath and anger toward those who flee from battle is an expression of fleeing from battle being a major sin. When a major sin is repented for, Allah may forgive. Indeed, Allah forgave those who fled during the battles of Uhud and Hunayn (3/155, 9/25-26). (I. KARAGOZ 3/23)

Hell is a very evil refuge. Hell, which literally means "deep pit," is the place of punishment and torment in religious language where those who do not believe during their worldly life will stay permanently, and those who believe but neglect the obligatory duties or commit major sins will stay to be punished in proportion to their sins. (...) Those who will be punished with Hell are thrown into a heated, flaming, great fire. They are fed from the Zakkum tree and dry thorns, and are made to drink boiling water and pus (88/4-6, 78/25, 69/35-36, 56/42, 44/43). (I. KARAGOZ 3/23)

However, in one-on-one combat, fleeing when necessary to save one's life, or not entering the battle because there is no possibility of victory against a large enemy force, as well as retreating in an orderly manner under command in the event or possibility of heavy losses, cannot be considered fleeing from battle. (QUR’AN WAY, 2/674)

Islam wants people to live in an environment of peace. War becomes legitimate only as a last resort when there is an attack (2/190) or to ensure peace, tranquility, and security, to prevent fitna (discord), corruption, and oppression, to prevent the violation of fundamental rights such as free worship and ownership, and to prevent attacks on the homeland, property, life, honor, and sacred values. (I. KARAGOZ 3/23, 24)

8/17- WHEN YOU THREW, IT WAS NOT YOU WHO THREW

Translation

17- (O believers!) You did not kill the pagans (at Badr with your own power); rather, it was Allah who killed them. And when you (O Messenger! Taking a handful of sand) threw, it was not you who threw; rather, it was Allah who threw (making it reach them to cause their ruin and defeat). This was to test the believers with a goodly test from Him. Indeed, Allah is All-Hearing, All-Knowing.

18- (O believers!) That is how it is (always). Indeed, Allah weakens (and nullifies) the plots of the disbelievers.

19- (O disbelievers!) If you are seeking a victory / a decision, then the decision has already come to you (against you). If you desist (from disbelief, polytheism, and enmity), it is better for you. But if you return (to war), We will return (to help the believers). And your forces will never avail you anything, however numerous they may be. Indeed, Allah is with the believers. [cf. 7/179 with the last three verses]

Commentary

(17). ‘Now, you did not kill them.’ Those pagans who were killed and fell to the ground, whose spoils were in question, did not die by your own might and power. (...) ‘Rather, it was Allah who killed them.’ In reality, Allah killed them by commanding you, granting you help and victory, inciting you against them, and casting fear into their hearts. (ELMALILI, 4/211, 212)

As mentioned in the ninth verse, after his supplication and upon the instruction of Gabriel, the Messenger of Allah (pbuh) took a handful of sandy soil and threw it toward the pagans, saying: "Shahat al-wujuh" (May your faces be blackened/shamed). There was not a single person among the pagans whose eyes, nostrils, or mouth were not reached by that soil and sand. They were all devastated and turned their backs to flee. (H. T. FEYIZLI, 1/178)

The fact that the one who "threw" and "killed" was Allah expresses miracles and extraordinary divine help, such as the sending of angels in battle, casting fear into the enemy's heart, and the raining of rain. Allah is also the Creator of the actions in which the servant's will and power are effective in some way; however, for these, it is not said "Allah did it," but rather "The servant did, gave, killed..." In situations where the will and power of the servants have no involvement or where the divine intervention is extraordinary, the action is directly attributed to Allah; this form of expression is also commonly used in daily language. (QUR’AN WAY, 2/675)

‘And when you threw, it was not you who threw (O Muhammad).’ You did not throw that shot which hit and affected the enemies and entered all their eyes. The outward appearance of that throwing was yours, but you did not create its results and effects. ‘Rather, it was Allah who threw.’ For He was the one who gave you the command to throw! It was He who made that which you threw hit its target, made it reach its purpose, threw the enemy into rout, and enabled you to overcome them and bring victory. (ELMALILI, 4/212)

8/20-25 OBEDIENCE TO ALLAH AND HIS MESSENGER

Translation

20- Ey believers! Obey Allah and His Messenger. Do not turn away from Him while you hear (the Qur'an).

21- (Ey believers!) Do not be like those who say, "We have heard," while they do not listen.

22- Indeed, the worst of living creatures in the sight of Allah are the deaf and the dumb who do not use their intellect (to think about the truth).

23- Had Allah known any good in them, He would have made them hear. But even if He had made them hear (the truth), they would surely have turned away and fled.

24- Ey believers! When (the Prophet) calls you to that which will give you life, respond to Allah and His Messenger. Know that Allah comes in between a person and his heart (He knows whether your heart matches your word), and indeed, it is to Him alone that you will be gathered (when the Hour comes). [cf. 2/186]

25- (Ey believers!) And fear (and warn against) a trial (fitna) which will not strike those who have done wrong among you exclusively (its harm touches everyone). Know that Allah is indeed severe in punishment.

Commentary

(20). ‘Ey believers! Obey Allah and His Messenger Muhammad Mustafa (pbuh);’ Listen to the Qur'an sent by Allah and the Messenger He appointed to organize life with it. Follow the Book and the Sunnah. Obey. Do not turn away from your Lord's commands that reach you while ‘you hear them.’ (M. KISA, 1/195) The phrase "while you hear the Qur'an" means: while one believes in the Book He sent down to His Prophet and accepts it as the word of Allah. Turning away while accepting the Qur'an, not taking heed while listening to it, and not implementing its rulings is a situation incompatible with faith. Almighty Allah states in the Qur'an that believers respond to the call of Allah and His Messenger by saying, "We heard and we obeyed." (5/83, 24/51). Keeping silent and listening to the Qur'an when it is recited is Allah's definite command: "When the Qur'an is recited, listen to it and be silent that you may receive mercy." (7/204; I. KARAGOZ 3/27)

(21). ‘And do not be like those who say "We heard" while they do not hear.’ Here, the attitude of the hypocrites who hear the truth with their ears but do not accept or believe in it is expressed. They claimed to believe but did not follow the commands. (MEVDÛDÎ, 2/147) Saying "we heard" when one has not "heard" is lying and hypocrisy. Only hypocrites can behave this way. (63/1; I. KARAGOZ 3/28)

(22). ‘Because the worst of living creatures in the sight of Allah are the deaf and the dumb who do not use their intellect (to think about the truth).’ This means those who are like this are the worst of the creatures crawling on earth. The worst of animals are the deaf who are deaf to the truth and do not reason about it, and the dumb who do not speak the truth, do not mention it, and do not call to it. Allah evaluated such people as being of the animal kind and then described them as even worse. (7/179). Because they persisted after understanding; they knowingly rejected the truth even after reasoning; they could not reconcile accepting it with their pride. (S. HAWWA, 5/501, 502)

(23). ‘Had Allah seen any good in them, He would surely have made them hear.’ Allah knows everything without being bound by the limitations of space and time. He also knows that servants will make certain decisions at certain times and places. However, Allah's eternal knowledge does not force servants to make or implement those decisions. The pagans chose the path of opposing Allah and His Messenger with their own free will; they did not listen to the truths conveyed by the Prophet, and acted as if they did not hear even though they did. Allah did not force them, as a requirement of the rule of testing, and allowed them to do what they wanted. (QUR’AN WAY, 2/678, 679)

(24). ‘Ey believers! When (the Prophet) calls you to that which will give you life, respond to Allah and His Messenger.’ The "things that give life" in this verse refers to accepting the call of Allah and His Messenger unconditionally. Responding to the call for war is also among these. (S. HAWWA, 5/502)

The expression "things that give life" includes all religious duties, starting with faith in Allah. Worship, righteous deeds, moral behaviors, the individual, family, and social life envisioned by the Qur'an, fundamental rights and freedoms, love and respect, brotherhood and friendship, cooperation, sharing, and all similar virtues; purification from evils and sins such as discord and corruption, divisiveness and subversion, impudence and indecency, theft and corruption, gambling and prostitution, lies and deception, ignorance and laziness; these are the principles that give life to people and make them live in security and peace, and they are the religious duties to which Allah and the Prophet call. These are humanity's prescription for salvation and the key to eternal happiness. (I. KARAGOZ 3/32)

The root meaning of the word Islam is peace and well-being. Islam as a religion is a call to peace. The demand of the religion is a world order where oppression and pressure do not take place and law and justice prevail. In this sense, the call of the Messenger of Allah is a call to live in peace for all the people of the world. (QUR’AN WAY, 2/680)

‘And know that Allah indeed comes in between a person and his heart.’ This is an idiom for the space between a person and his heart. This refers to the person's consciousness, intellect, and feelings. It is impossible to hide any information, decision, tendency, or feeling found here from Allah. Allah knows and distinguishes those who sincerely join Allah's call from those who appear to do so for their own benefit. Allah can intervene in these areas where no human can enter, know, or intervene; He can ensure that beliefs, knowledge, and feelings change. For this reason, servants should take refuge in their Lord and pray to Him to beautify their beliefs, feelings, and thoughts, saying: "O my Lord, who changes situations and turns hearts! Beautify my state and my heart." (For the Prophet's prayer, see Musnad; QUR’AN WAY, 2/680)

Allah is closer to His servants than they are to themselves. (...) "And We have already created man and know what his soul whispers to him, and We are closer to him than his jugular vein." (50/16). As in this verse, the sentence of the verse we are trying to interpret also metaphorically expresses Allah's spiritual closeness to His servants. The verse is a warning that Allah knows the secrets of hearts, and therefore one should not be heedless and that the heart must be sincere, well-intentioned, and pure. Almighty Allah knows the states of faith, denial, sincerity, and hypocrisy in hearts. (I. KARAGOZ 3/34)

Allah is the one who has authority over all things; He also has authority over hearts in a way that their owner cannot. He breaks their resolutions, changes their intentions, inspires righteousness, or turns the heart away from the right path. Hadith/Prayer: "Ya muqalliba'l-qulub, thabbit qalbi 'ala dinik" / O Allah, who turns hearts! Make my heart firm upon Your religion. (From Ahmed b. Hanbel; M. A. SABUNI, 1/464)

He is closer and more dominant to the person than their heart. He knows the state within the heart better than the heart itself and takes it under His judgment more closely. His power is so effective that He comes not only between a person and others, but even between him and his heart. (...) When Allah draws a veil between you and your heart and invites you to death, you cannot find a way to not respond or to oppose His command. Therefore, respond to the Messenger of Allah when he calls you while the opportunity is in your hands, before your heart is separated from you. Run to his command willingly. (ELMALILI, 4/217)

People will be resurrected when the Hour comes and gathered in the divine presence: One of the principles of faith is belief in the existence of life after death, that man will be questioned for everything he did in the world, and that he will go to paradise or hell according to his state of faith or denial. Anyone who does not believe in this reality or has doubts cannot be a believer. (2/25, 39). The sentence of the verse we are trying to interpret, "Indeed, (you will be resurrected when the Hour comes and) you will be brought to Allah's presence," expresses this reality. Almighty Allah will give everyone the reward of their deeds in the hereafter. If the deed is good, the reward will be good; if the deed is evil, the reward will be evil. No one's deed will be wasted. (I. KARAGOZ 3/35)

(25). ‘And fear a trial (fitna) which will not strike those who have done wrong among you exclusively.’ In cases where sins are not prevented or eliminated, fear the trial that encompasses both those who do evil and those who do not. That is, when this trial strikes, it does not only come upon the oppressors among you; instead, it surrounds you all.

The word "fitna" in the verse refers to crimes against religious freedom, life, property, honor, family, and fundamental human rights. Therefore, taking a life, terrorism, prostitution, theft, slander, false news, fraudulent production, selling spoiled food, encroaching on public property, violating traffic rules, printing counterfeit money, cheating in measures and weights, creating chaos, environmental pollution, black marketeering, (abandoning) jihad, abandoning commanding good and forbidding evil, the widespread use of innovations (bid'at) and superstitions, and similar sins and crimes whose harm touches others. (I. KARAGOZ 3/36)

Hadith: The Messenger of Allah (pbuh) said: "By Him in Whose Hand is my soul, you will either enjoin what is good and forbid what is evil, or Allah will soon send a punishment upon you from Himself. Then you will pray to Him, and He will not answer your prayer." (S. HAWWA, 5/503, 507)

Protecting oneself well and maintaining control so as not to allow general trials is a fard-i kifaya duty (for everyone on the ship). When some of them fulfill this duty, everyone is saved. (ELMALILI, 4/218)

When people openly commit evil, it is obligatory for those who see it to prevent it. If they remain silent, they all become sinners. Some become sinners for committing that sin, while others become sinners for consenting to it. (I. H. BURSEVI, 7/72)

The Messenger of Allah, Muhammad (pbuh), commanded us to prevent an evil first with our hands, then with our tongues when it is committed anywhere, and if we cannot afford such an intervention, then to hate it in our hearts / object with our hearts. (Muslim, Tirmidhi). According to this, when we do not use the legitimate means within our power to prevent the trial of others, we will be held responsible for the crimes of others since we will be considered to have consented to it. (See also Nisa 4/140). Because "indifference," which is a negative social phenomenon, is considered a crime like an executed act. In other words, refraining from intervening against trial and evil is considered passive complicity. (M. DEMIRCI, 1/539)

Hadith: When Zaynab b. Jahsh (ra) asked the Messenger of Allah (pbuh), "O Messenger of Allah, will we be destroyed while righteous people are among us?" our Master replied: "Yes, if evil becomes widespread." (From Bukhari and Muslim; O. CELIK, 2/318)

Hadith: Our Prophet (pbuh) said: "Help your brother, whether he is an oppressor or oppressed." Thereupon, the companions asked: "O Messenger of Allah! We can help the oppressed person, but how shall we help the oppressor?" The Prophet (pbuh) replied: "You hold the two hands of the oppressor and prevent his oppression." (Bukhari, Mazalim 4; I. KARAGOZ 3/37)

Hadith: "If sinful acts are committed in a society and they do not change it even though the society has the power to change it, Allah will punish that society as soon as possible." (Abu Dawud, Melahim 17; I. KARAGOZ 3/38)

8/26-30 NOT COMMITTING TREACHERY

Translation

26- (O believers!) Remember the time when you were a small, weak, and (downwardly) regarded minority in the land (Mecca). You were afraid that people would snatch you away (as captives). But (Allah) provided you shelter (in Medina), supported you with His help, and gave you provision from pure / lawful things so that you might be grateful.

27- Ey believers! Do not be treacherous to Allah and the Messenger (do not act contrary to their commands), or you will be treacherous to your own trusts while you know (it).

28- (O believers!) Know that your properties and your children are but a trial. But know also that with Allah is a great reward (if Islamic measures and duties are followed regarding them). [see 63/9]

29- Ey believers! If you have consciousness of Allah and live according to His command, He will grant you a criterion (an understanding) to distinguish between good and evil. He will cover your misdeeds and forgive you. Allah is the possessor of great bounty.

30- (O My Prophet!) Remember when those who disbelieved (the pagans) plotted against you to restrain you, or kill you, or expel you (from Mecca). They were plotting, but Allah was nullifying their plots. And Allah is the best of those who respond to plots. [cf. 3/54; 10/21]

Commentary

(26). ‘Then Allah settled you.’ He made you homeowners. He caused you to migrate to Medina and settled you there. ‘And strengthened you with His help.’ He made the Ansar your helpers, aided you with angels, and strengthened you by granting victory at Badr. ‘He provided you with provisions from lawful and good blessings.’ He granted you spoils. In short, He saved you from that state of being crushed and humiliated and transitioned you into such a glorious and honorable life. ‘So that you might be grateful.’ (ELMALILI, 4/219)

(27). ‘Ey believers! Do not be treacherous to Allah and His Messenger;’ Do not be disrespectful or non-compliant with the divine rulings entrusted to your faith and the Sunnah of the Messenger. These are the rulings that give you life; do not fail to be grateful for them, and do not be ungrateful. Do not depart from loyalty and devotion to them. Do not be indifferent in religion; do not follow the commands and prohibitions of the religion merely for show, but follow them by embracing them with all your heart and soul. Do not stain your morality with behaviors such as stealing from the spoils or conveying secret secrets to the enemy. In short, perform your religious duties with seriousness and sincerity. If you commit treachery against Allah and His Messenger, ‘you commit treachery against your own trusts.’ Once you start being treacherous to Allah and His Messenger, you will also start being treacherous to property, life, honor, and chastity among yourselves. You will begin to be treacherous to rights, law, the homeland, and national duties. ‘And then you know.’ You become those who commit treachery knowingly. Consequently, your trust in each other vanishes. You become a society where no one trusts anyone else. If you cannot be sure of yourselves, others can never be sure of you. At that time, safety and trust completely disappear. Those mentioned great trials (fitnas) will break out upon you. (ELMALILI, 4/220, 221)

‘Being treacherous to Allah’ means denying Him, associating partners with Him, being a hypocrite, being inconsistent inwardly and outwardly, and acting contrary to Allah’s commands and prohibitions. A person who believes has promised to obey Allah. Those who do not keep this promise and do not fulfill their duties of servitude to Allah have violated His right and have been treacherous to Him. ‘Being treacherous to the Prophet’ is not obeying him and Allah. Treachery to the Prophet is an ordeal of the same value as treachery to Allah. Because whoever is treacherous to the Prophet has been treacherous to Allah, and whoever obeys the Prophet has obeyed Allah. (...) Today, those who do not implement the principles of the Qur'an and Sunnah conveyed by the Prophet, who do not take the Prophet as an example, guide, and leader, who prefer other principles over Islam, who follow their desires and Satan, and who adopt and prize the thoughts of those who do not accept Islam, are likewise being treacherous to the Prophet. (I. KARAGOZ 3/43)

Treachery is a moral defect, a shameful behavior, and a major sin. (Abu Dawud). The verses meaning ‘Indeed, Allah does not love the treacherous’ (8/58) and ‘Indeed, Allah does not love any treacherous ungrateful one’ (22/38) are evidence of this. Just as being treacherous is a religiously evil behavior and prohibited, supporting the treacherous and defending them is also an evil behavior and prohibited. (4/105, 107; 40/19; I. KARAGOZ 3/43)

‘And do not be treacherous to your own trusts while you know.’ As is known, the enemy benefits from every word spoken. Therefore, one should accept the secrets of the Muslim state and community as a trust to oneself and should not disclose them. Especially, this should not be done knowingly. (S. HAWWA, 5/509)

Know that treachery is of various kinds. For example, the obligatory (fard) and recommended (sunnah) acts are deeds that Allah has entrusted to His servants to be performed at their times. The body and its members and powers are a trust. Family, children, and property are each a trust. Sultanate, viziership, emirate, judgeship... are each a trust. (I. H. BURSEVI, 7/81)

Those who abuse trust in trade and other relationships based on trust among people, and who violate the rights of others by taking advantage of their lack of knowledge or sight, are also treacherous to their fellow humans. Treachery is a moral defect, a shame, a sin depending on the situation, and is strictly forbidden in Islam. (QUR’AN WAY, 2/682)

(28). ‘And know that your properties and your children are but a trial.’ Having prohibited treachery in the previous verse, Allah the Almighty draws attention to the fact that the reason pushing man to this is the love of that property and children. Do you not see that Abu Lubaba's property, family, and children among the Banu Qurayza led him to this? Because of them, he gave secrets to the Banu Qurayza and was treacherous to the Muslims. (I. H. BURSEVI, 7/79) Later, considering what he did as treachery to the Muslims, he repented, tied himself to the pillar of the mosque, and said he would go on a hunger strike until he was forgiven. He lived tied and hungry for nine days. Then the Prophet announced that he was forgiven and untied him with his own hands. He wanted to donate all his property as an expiation, but upon the Prophet's advice, he reduced this to one-third. There are also narrations that the revealed verse was sent down upon this or other similar events. (From Kurtubi and Ibn Kathir; QUR’AN WAY, 2/682)

Islam has given great importance to the protection of five values. These values are: life, religion, property, lineage, and intellect. While property and lineage are among the goals of religion to be protected, they are also means of trial for believers. (...) In the verses regarding property and wealth, it is reported that these are "the adornment of the life of the world" (18/46), and "believers are asked not to let their property and children divert them from the remembrance of Allah" (63/9). The reality that "some of the spouses and children can be enemies to man" has been reminded, and it has been repeated that this is also a means of trial. (64/14, 15; QUR’AN WAY, 2/682)

(29). ‘Ey believers! If you have consciousness of Allah and live according to His command, He will grant you a criterion (an understanding) to distinguish between good and evil. He will cover your misdeeds and forgive you.’ In this verse, three fruits of taqwa (piety) are mentioned: (a) It produces in man an intellect, power of intuition, and a criterion of conscience that enables him to distinguish between the good, beautiful, and true from the bad, ugly, and wrong, (H. T. FEYIZLI) (b) It covers the sins of the pious, (c) and He forgives them. (QUR’AN WAY, 2/683)

According to the verse in Hadid 28, Taqwa illuminates the heart, expands the chest, and increases knowledge and gnosis. (M. A. SABUNI, 1/465)

(30). ‘...while they were plotting, Allah was warding off their plots in return.’ He first gives them a hope from the plot they made, then He nullifies their plots and turns them back upon them. Indeed, He allowed them to plot, made them strive, and tired them; but He left all their efforts fruitless and secretly enabled the Prophet's migration. Then He gave them hope and brought them as far as Badr, made the Muslims appear few in their eyes, and they immediately went on the attack and saw what they would see. Thus, Allah nullifies the plot against the plot. (ELMALILI, 4/225)

‘While they were plotting, Allah was giving the response to their plots.’ The Meccan pagans had met at Dar al-Nadwa in 622 AD to prepare an assassination plan to prevent the spread of Islam to Medina. According to this: (a) The Prophet would be imprisoned in a place without air until he died, (b) He would be exiled, (c) He would be killed by the swords of youths selected from every tribe, so his blood would be lost among the tribes. This last proposal suggested by Abu Jahl was accepted; however, because Gabriel (as) reported the situation, on the night of the migration, Ali (ra) lay in the bed where the assassination was to take place. Thus, the enemy's plot remained ineffective. (H. DONDUREN, 1/307)

8/31-40 THE WRONG BEHAVIORS OF THE PAGANS

Translation

31- When Our verses are recited to the pagans, they said: “We have heard; if we willed, we could certainly have said the like of this! This is nothing but the fables of the ancients.” [cf. 6/25]

32- And (the pagans) once said: “O Allah! If this (Book) is indeed the truth from You, then rain down upon us stones from the sky or bring us a painful punishment.”

33- (O My Prophet!) Allah was not going to punish them while you were among them. Nor was Allah going to punish them while they were seeking forgiveness. [see 8/24; 49/7]

34- Why should Allah not punish them while they hinder (believers) from (worshiping at) the Masjid al-Haram, although they are not its guardians or trustees? The true guardians and trustees of the Masjid al-Haram are none but the believers who fear Allah (by observing His commands and prohibitions). But most of the pagans do not know. (2/217, 9/11-18).

35- Their prayer / worship at the House (of Allah) is nothing but whistling and clapping of hands. (It is said:) “So taste the punishment (O pagans!) because of what you used to disbelieve!”

36- Indeed, those who disbelieve spend their wealth to hinder (others) from the path of Allah, and they will continue to spend it. Then it (that wealth) will become a source of regret for them. Then they will be overcome (failing to reach their goals), and those who (persist in) disbelief will be gathered into Hell. [see 2/217; 4/76]

37- (All this is) so that Allah may distinguish the corrupt from the pure (the group of disbelievers from the believers), and heap the corrupt one upon another, pile them all up together, and cast them into Hell. It is they who are the losers / those who have wronged themselves (in this world and the hereafter).

38- (O My Prophet!) Say to those who disbelieve: “If they desist (from disbelief and enmity and become Muslim), their past (sins) will be forgiven. But if they return (to enmity / war), then the precedent (the law of Allah's disaster) of the former peoples has already passed (over their heads).”

39- (O believers!) Fight them (the disbelievers who fight you) until there is no more fitna (polytheism and disbelief) and the religion (unrestricted) is entirely for Allah (as He commanded). But if they desist (from their polytheism and disbelief), then indeed, Allah is All-Seeing of what they do. [see 2/193; 3/85; 4/76]

40- (O believers!) And if they turn away (from faith and act with enmity), then know that Allah is your Protector (Master). What an excellent Protector and what an excellent Helper!

Commentary

(31). ‘..We have heard; if we willed, we could certainly have said the like of this.’ Due to their pride and stubbornness, the pagans said: "We heard this word; if we had wanted, we would have said the same." (...) ‘They said, "This is nothing but the fables of the ancients."’ The pagans were saying that what you say, the Qur'an you read, is the lies, falsehoods, and stories / fables of past nations. (M. A. SABUNI, 1/466)

The pagans who listened to the recited Qur'an, said they could say its like, and claimed that Prophet Muhammad (pbuh) invented it, were asked to bring a similar one to the Qur'an, but they could not (52/33-34). They were asked to bring ten similar chapters (surahs), but they could not (11/13). They were asked to bring a single surah (2/23), yet they still could not (10/38). It was not possible for them to bring it, and it will not be possible hereafter. (I. KARAGOZ 3/49)

Nadr b. al-Harith, one of the fiercest pagans, went to Iran and learned Persian fables and epics. Putting forward Persian fables, he said: "Here is a book like the Qur'an; it is also a fable of the ancients, and this is too!" (QUR’AN WAY, 2/687)

(32). ‘And once they said, "O Allah! If this (book) is indeed the truth from You, then rain down upon us stones from the sky or bring us a painful punishment."’ That is, if the Holy Qur'an is the expression of the truth, then—since we deny it—punish us with stones raining from the sky as You did to the People of the Elephant. (...) These words of theirs stem from their ignorance, lies, stubbornness, and pride. Instead of saying, "O Allah, if this is a truth that has come from Your presence, make us successful in reaching it," they showed the heedlessness of saying these kinds of words. (S. HAWWA, 6/13)

(33). According to what Anas bin Malik (ra) reported, Abu Jahl said: "O Allah, if Muhammad and the Qur'an he brought are a truth sent by You, then rain down stones upon our heads from the sky or subject us to a painful punishment." Thereupon, the verses: "But Allah was not going to punish them while you were among them" (Anfal 8/33) were revealed. (From Bukhari and Muslim; O. CELIK, 2/326)

This verse dwells on two important reasons why the pagans and other sinful societies could stay away from collective destruction, divine punishment, and manifestations of vengeance: (1) ‘But Allah was not going to punish them while you were among them.’ Because when punishment comes, it covers everyone. No nation was punished without their prophets and believers being brought out from among them. In the verse, there is an exalting of the Prophet (pbuh) and protection of his respect. Allah sent him as a mercy to the worlds. Mercy and punishment are opposites of each other, and two opposites do not coexist. (I. H. BURSEVI, 7/97, 98) (2) ‘Nor was Allah going to punish them while they were seeking forgiveness.’ What is meant here is the seeking of forgiveness by the helpless believers who could not afford to migrate and remained among the pagans. (I. H. BURSEVI, 7/98)

(34). ‘Why should Allah not punish them while they hinder (believers) from (worshiping at) the Masjid al-Haram, although they are not its guardians or trustees?’ The Meccan pagans were preventing the believers from circumambulating the Kaaba and praying in the Masjid al-Haram. Because the pagans saw themselves as the owners, protectors, and guardians of the Kaaba and the Masjid al-Haram. (...) The guardians, administrators, and protectors of the Masjid al-Haram are not the pagans, but the pious believers. The pagans were circumambulating the Kaaba and praying and worshiping in the Masjid al-Haram. However, since they did not have faith and did not perform their worship in accordance with the divine will, it was not accepted. After the Muslims gained control over Mecca, the pagans were prohibited from coming to the Masjid al-Haram. (9/28; I. KARAGOZ 3/51, 52)

(35). ‘Their prayer / worship at the House (of Allah) is nothing but whistling