Al-Anfal 8:55–60

In the verse which follows immediately, it was said about the same disbelievers: إِنَّ شَرَّ‌ الدَّوَابِّ عِندَ اللَّهِ الَّذِينَ كَفَرُ‌وا (Surely, the worst of all the living, in the sight of Allah, are those who reject Faith - 55). Here, the word: دَوَابّ (dawabb) is the plural form of dabbah which literally means creatures who walk on the earth. Therefore, this word covers human beings and whatever of the animals walk on the earth. But, in common usage, this word is used particularly for quadruped animals. Since they were far below animals in their state of insensitiveness, they were identified with that expression in the language. Thus, the meaning of the verse is clear - that these people were the worst of animals from among all animals and human beings. At the end of the verse, it was said: فَهُمْ لَا يُؤْمِنُونَ (so they do not believe - 55). The sense is that these people have allowed their God-given abilities to go waste by making the satisfaction of their physical needs the very purpose of their life, therefore, having access to the refinements of Faith was just not possible for them.

Sa’ id ibn Jubayr said that this verse was revealed about six men from the Jews about whom Allah Ta` ala has declared in advance that they will never enter the fold of Faith.

In addition to that, through this word, the aim is to grant an exemption from punishment for people who were though engaged at that time, in tandem with disbelievers, in their struggle against Muslims and Islam but the likelihood was that, in future, a time will come when they will repent their past mistakes and embrace Islam. The fact is that this is how it came to be. A very large group from among them became, by embracing Islam, not only personally pious and righteous, but rose to be - in word and deed alike - leaders among men and women of the world as heralds of moral betterment and paradigms of responsible conduct of life before the Creator.

The third verse (56):

الَّذِينَ عَاهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّ‌ةٍ وَهُمْ لَا يَتَّقُونَ ﴿56﴾

(those from whom you have taken a pledge, then they break their pledge each time, and they do not fear Allah)

is about the Jews of Madinah and those of Banu Qurayzah and Banu Nadir. Mentioned in the previous verses was the descent of Divine punishment on the disbelievers of Makkah in the battle of Badr at the hands of Muslims, as well as their resemblance with disbelievers of past communities. In this verse, mention has been made of the particular group of unjust people who became like serpents in the sleeves of Muslims soon after their migration to Madinah. On the one hand, they claimed to be at peace with Muslims while, on the other, they used to conspire with the disbelievers of Makkah against Muslims. These people were Jews by religion and the way Abu Jahl was the top leader of the disbelievers of Makkah against Islam, similarly, the top anti-Islam leader of the Jews of Madinah was called Ka'b ibn Ashraf.

When the Holy Prophet ﷺ graced the blessed city of Madinah after Hijrah, they saw the rise of Muslim power, were impressed, even somewhat overawed by it, but the fire of their anti Muslim feelings kept burning in their hearts all the time.

Islamic political wisdom demanded that, as far as possible, the Jews of Madinah should be engaged to go along with Muslims under some sort of bilateral treaty, so that they would not come to the assistance of Makkan disbelievers. Because of their awe of Muslims, the Jews too wished to have this very arrangement.

Towards Islamic Nationality: The First Step

After reaching Madinah, the Holy Prophet ﷺ dill laid the initial foundation of political theory in Islam. The first step he took was to eliminate prejudices of country and tribe from the Muhajirin (Emigrants: those who had migrated from Makkah) and Ansar (Residents of Madinah who helped the Muhajirin). In its place, he established a new nationality in the name of Islam. This turned different tribes from the Muhajirin and Ansar into brothers to each other. Then, it was through him that Allah Ta` ala helped remove mutual differences among Ansars themselves which had been continuing for centuries. Thus, not only did the Ansars enter a new era of brotherhood among themselves, they became brothers to the Muhajirin as well.

Treaty with Jews: The Second Step

The background in which the second political step was taken was marked by two adversaries of Muslims. The first were the disbelievers of Makkah whose tortures had compelled them to leave Makkah. The second were the Jews of Madinah who had then become the neighbours of Muslims.

Out of these two, a treaty was concluded with the Jews and was duly documented in details. The compliance of this treaty was made incumbent on all Jews living in and around Madinah as well as on all Muhajirin and Ansar. The full text of this treaty can be seen in البدایہ والنھایۃ : Al-Bidayah wa an-Nihayah of Ibn Kathir and Sirah of Ibn Hisham and elsewhere. The most significant article of this treaty was that, in the event of a mutual difference, the decision of the Holy Prophet ﷺ shall be binding for all. There was another article there which stipulated that the Jews of Madinah shall not provide any assistance to any enemy against Muslims, either overtly or covertly. But, at the time of the battle of Badr, these people committed a breach of trust and supported the disbelievers of Makkah by supplying weapons and other war materials to them. However, when the outcome of the battle of Badr appeared in the form of a clear victory for Muslims and a disgraceful defeat for the disbelievers, they felt cowed down once again. They presented themselves before the Holy Prophet ﷺ and apologized for the mistake they had committed at that time and sought his forgiveness for it on the promise that they would commit no breach of trust in the future.

Because Islamic forbearance and generosity was his way, the Holy Prophet ﷺ accepted to renew the treaty once again. But, these people were captives of their peculiar instinctive reflexes. When they heard about the initial defeat and loss of Muslims in the battle of Uhud, their ambitions went high. Their chief, Ka'b ibn Ashraf, himself travelled to Makkah and exhorted the disbelievers of Makkah to mount another attack on Muslims with fresh and full preparation in which the Jews of Madinah will be with them.

This was the second breach of trust they committed against Islam. In the present verse, by mentioning this repeated breach of trust, brought into focus is the wickedness of these people, for they were the people who themselves made a treaty with the Holy Prophet ﷺ yet they were the ones who, each time, kept breaking their pledge to abide by the treaty. At the end of the verse, it was said: وَهُمْ لَا يَتَّقُونَ (and they do not fear Allah 56). This could also mean that, since these ill-fated people are drunk with worldly greed having. no concern for the life to come, therefore, they do not fear the punishment of the Hereafter. Then, it could also mean that such characterless people who break pledges do meet their evil end in this world, yet these are the kind of people who, because of their negligence and ignorance, do not fear it.

Then, came the time when the whole world saw that these people tasted the punishment for the evil role they played. Like Abu Jahl, the chief of the disbelievers, Ka'b ibn Ashraf, the chief of the Jews, was killed and the rest of the Jews of Madinah were expelled from the city.

In the fourth verse (57), Allah Ta` ala has given a standing instruction to His Rasul ﷺ about such evil breakers of solemn pledges in the following words:

فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْ‌بِ فَشَرِّ‌دْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُ‌ونَ ﴿57﴾

So, if you find them in war, make them an example (deterrent) for those behind them, so that they take a lesson.

Here, the word: تَثْقَفَنَّهُمْ (tathqafannahum) means to get the upper hand against them and the word: شرّدَ (sharrada) is a derivation from the infinitive noun: تَشرِید (tashrid) which essentially means to drive out or scatter away. So, the verse means: 'If you overpower such people in a war, give them a drastic punishment which becomes an instant lesson for others - so that those who are busy bashing Islam behind the cover of such people serving as their agent provocateurs should understand clearly that there remains no alternative for them but to run for their lives. The drive of the instruction is that these people should be punished in a manner which makes an impression on the disbelievers of Makkah and other hostile tribes and sucks away any courage they may have to come back and confront Muslims in the future.

By saying: لَعَلَّهُمْ يَذَّكَّرُ‌ونَ (so that they take a lesson - 57) at the end of the verse, a hint has been given towards the universal mercy of the Lord of all the worlds. This treatment makes it clear that the real purpose of this exemplary punishment was not to take revenge or release personal anger, in fact, this was being awarded in their own interest and expedient gain whereby they may, perhaps, review conditions before them, regain some of their sanity, feel ashamed of what they did and go on to correct themselves.

The Option to Cancel a Peace Treaty

In the fifth verse (58), the Holy Prophet has been told about an important article which forms part of the law of war and peace. Here, after placing due stress on the importance of complying with the terms of a treaty, an alternative has also been laid out to cover a situation in which there may arise a danger of breach of trust from the other party to the treaty any time during its legal tenure. Given this situation, it remains no more necessary that Muslims should continue to abide by their allegiance to the treaty. But, also not permissible for Muslims is the taking of any initiative (pre-emptive action of any kind) against the other party - before the treaty has been clearly terminated. In fact, the correct approach is to pick up a peaceful and convenient occasion and let them know that their ill intentions or treaty contraventions are no secrets to them, or their dealings appear to be dubious, for which reason, Muslims shall not consider them-selves bound by the treaty. Consequently, they too were free to take any action they wished to take. The words of the verse are:

وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ ﴿58﴾

And if you apprehend a breach from a people, then, throw (the treaty) towards them being right forward. Surely, Allah does not like those who breach trust - 58.

The sense of the verse is that taking any military initiative against a people with whom a peace treaty has been signed is included under breach of trust and Allah Ta` ala does not like those who are guilty of Khiyanah, that is, those who commit breach of trust - even if this Khiyanah were to cause loss to hostile disbelievers, something also impermissible. However, should there be the danger of a breach of trust from the other party, it is possible to go ahead and openly proclaim before them that Muslims shall not remain bound by the treaty in future. But, this proclamation has to be in a manner which makes Muslims and the other party likewise, on the same footing. It means that nothing should be done to create a situation in which preparations are made to confront the other party in advance of this proclamation and warning while they are caught unawares and remain unable to make counter preparations for their defence. In short, the message given is: Make whatever preparations have to be made, but do it only after the proclamation and warning.

This, then, is the justice of Islam - that the rights of its enemies who commit breach of trust are also guarded and that restrictions are placed on Muslims - not on their adversaries - that they should not make any aggressive preparations against them before having declared that they have nothing to do with the treaty anymore. (Mazhari and others)

Fulfillment of Trust Obligations: A Significant Episode

Based on a narration of Salim ibn ` Amir, it has been reported by Abu Dawud, Tirmidhi, Al-Nasa'i and Imam Ahmad ibn Hanbal (رح) that Sayyidna Mu` awiyah ؓ had a no-war pact with a group of people for a specified period of time. It occurred to Sayyidna Mu` awiyah ؓ that he should move his army and equipment close to those people so that his forces could pounce on the enemy immediately on the expiry of the period of their peace pact. But, exactly at the time when the army of Sayyidna Mu` awiyah ؓ was getting ready to march ahead in the desired direction, it was noticed that an aged person riding on a horse was shouting a slogan very loudly. He was saying: اللہُ اکبر اللہ اکبر وفَآءً لا غدراً (Allahu Akbar, Allahu Akbar - Allah is Great, Allah is Great - we should fulfill the pledge, we should not contravene it). He was saying that with the famous cry of Allahu Akbar (which increased the religious gravity of the matter). The Holy Prophet ﷺ has said: When a ceasefire agreement or a peace pact with a people comes into effect, it is necessary that no knot be opened or tied against their provisions. Sayyidna Mu` awiyah ؓ was informed about it. When he saw the herald of the saying, he recognized him. He was Sayyidna ` Amr ibn ` Anbasah ؓ ، a Sahabi. Sayyidna Mu` awiyah ؓ lost no time and ordered his army to march back so that he does not become one of those who had committed a breach of trust by initiating war action while being within the time frame of a no-war pact. (Ibn Kathir)

Commentary

Mentioned in the first of the four verses cited above are disbelievers who had not participated in the battle of Badr, therefore, they survived or there were those of them who deserted the battlefield after showing up as participants and were thus able to save their lives. It is about these people that it was said in this verse that these people should not think that they have made their escape good because the battle of Badr was Divine punishment for disbelievers and escaping from its grip was not possible for anyone. Therefore, it was said: إِنَّهُمْ لَا يُعْجِزُونَ 'Surely, they will not frustrate [ the Divine will ] - 59'. It means that these people cannot outsmart the will and power of Allah by their cleverness. If He decides to seize them, they would be unable to move even one step. May be, they are seized right here in this mortal world, otherwise, their detention in the Hereafter is all too obvious.

This verse has given a clear indication that a sinner who finds himself delivered from some hardship or pain, yet he fails to repent and make amends, rather stands adamant and obstinate over his sin, then, one should never take this to be a sign of success and everlasting deliverance. In fact, such a person is in the grip of Allah Ta` ala all the time and this respite given to him is actually adding on to his punishment and distress - though, he may not realize it as such.

Production and Supply of Military Hardware for Jihad is a Religious Obligation

Given in the second verse (60), there are injunctions relating to preparations for the defence of Islam against disbelievers. It was said: وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم (And make ready against them whatever you can - 60). Here, by placing the restriction of: مَّا اسْتَطَعْتُم (whatever you can) with the need to produce and supply war materials, the hint given is that it is not necessary for your success that you go about acquiring the same quantity and quality of military equipment as is available to your adversary. Instead of that, it is quite sufficient that you put together whatever supplies you can possibly acquire. If so, the help and support of Allah Ta ala shall be with you.

After that, some details about the direction of these preparations were stated tersely. It was said: مِّن قُوَّةٍ (min quwwah : of power). It means: Collect and keep ready the power to fight. Included here is everything in the form of military equipment, weapons, means of transportation and other relevant support - and also learning to stay physically fit and training in fighting skills and strategy. The Qur'an, however, does not mention the weapons commonly used during those days at this place. Instead, by using the general word, قُوَّةٍ 'quwwah' or power, it has pointed out in the direction that this power could be different in terms of every age, country or area. The weapons of those days were arrows, swords and spears. Then came the age of guns and cannons and now is the time of bombs and rockets (and what not). The word: قُوَّةٍ 'Quwwah' or power used here covers everything. Therefore, Muslims of today should acquire nuclear capability as far as they can - and tanks and fighter planes and submarines - because all these are included within the sense of this very قُوَّةٍ 'Quwwah' or power. It should also be borne in mind that should we need to learn any art or science to achieve this end and if such effort be made with the intention that it will be employed to defend Islam and Muslims and to meet any aggressive challenges from the disbelievers - then, that too will fall under the procedure of Jihad and will carry reward.

After having mentioned the word: قُوَّةٍ 'Quwwah' (power) in a general sense, also mentioned there was a particular form of power in clear terms by saying: مِن رِبَاطِ الْخَيْلِ (and of the trained horses). The word: رِّ‌بَاطِ (Ribat) is used in its sense as a verbal noun as well as in the sense of: مَربُوط (marbut). Taken in the first sense, it would mean to tie horses and in the second, tied horses. The outcome of both is the same, that is, to breed, break and train horses and hold them tied in readiness with the intention of using them in Jihad, or to assemble together a collection of such trained horses. Out of the supplies needed in a war, horses were mentioned particularly for the reason that those were times when the most effective mode of winning a war against countries and peoples of that period was no other but horses. Even today, there are inaccessible areas which cannot be overtaken without horses. Therefore, the Holy Prophet ﷺ said: Allah Ta` ala has placed barakah on the forehead of horses.

There are other sound Ahadith in which the Holy Prophet ﷺ has declared the efforts to procure and assemble war materials and the learning of the ability to use them efficiently to be a great act of ` Ibadah deserving supreme rewards from Allah. Similarly, equally great returns have been promised for making and shooting arrows.

And since the real purpose of Jihad is to protect and defend Islam and Muslims - and defence as conceived in every period of time and by every set of people remains different - therefore, the Holy Prophet ﷺ said: جَاھِدُوا المُشرِکینَ بِاَموَالِکُم وَ اَنفُسِکُم وَ اَلسِنَتِکُم (Carry out Jihad against the Mushrikin with your belongings, and your own selves and your eloquence (of speech or writing). (Hadith reported by Abu Dawud and An-Nasa'i and Ad-Darimi from Sayyidna Anas ؓ .

This Hadith tells us that the way Jihad - defensive or initiated - is waged with weapons, it is also carried out at times with the power of speech, and the Jihad carried out with the power of pen or writing is governed by the same injunction which governs speech. When Islam and Qur'an are defended through the medium of speech or writing against attacks from the forces of disbelief and atheism, or from agents of disinformation, distortion and interpolation, that too is included in Jihad as based on this clear and definitive textual authority of the Qur'an (Nass).

After having given the command to make war materials ready for use, also described there was the wisdom of assembling these materials together - and its real purpose - in the following words: تُرْ‌هِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ " (whereby you frighten the enemy of Allah and your own enemy - 60). It means that the real purpose of acquiring and storing military hardware, whether for initiated action or defence, is not to indulge in an exercise of killing and being killed. The purpose, in fact, is to bring down the force of Kufr and Shirk and fill the hearts of their protagonists with awe so that they stay suppressed. On occasions, that can be done by the power of the spoken or the written word only. Then, there are other occasions when fighting and killing become necessary. So, defence is obligatory (fard) as dictated by the prevailing condition.

Then it was said that Muslims do know some of those people who are to be impressed with preparations and readiness for combat - and these are people engaged in an ongoing confrontation with Muslims, that is, the disbelievers of Makkah and the Jews of Madinah. Then, there were other peoples too, those whom the Muslims did not know yet. The reference here is to the disbelievers and polytheists of the whole world who had not come up against Muslims, yet in future, they too were to clash against them. This verse of the Holy Qur'an has told Muslims clearly that, in case they do make full preparations to fight against their present adversary, it will not only cow them down but will also cast its shadows over disbelievers living in distant lands, as it did happen in the case of Cyrus and Ceaser and others of those days. They all were deterred and suppressed during the age of the rightly-guided Khulafa' of Islam.

It goes without saying that the process of putting war materials together and fighting a war has to be backed financially and when it comes to actual production or procurement of military support, that too can be made available through investment of money. Therefore, at the end of the verse, the great merit and reward of spending wealth in the way of Allah has been described by saying that 'the return for whatever you spend in the way of Allah shall be given to you in full.' There are times when this return is received in the form of war spoils right here in this mortal world as well, otherwise, the return to be received in the Hereafter stands already determined - and, as obvious, that is more praiseworthy.