Welcome Friends: Ahlan wa sahlan!
Congratulations to our Regular Readers on the start of a new chapter!
As any large project, this endeavor will be AS fulfilling as the amount of effort we put into it.
سورة الأنفال
The Bequests/ Bounties
This Chapter is named ‘al Anfaal,’ translated mostly as the ‘Spoils of War,’ revealed in Medina after the Battle of Badr, in the year 2 A.H.
Anfaal literally means ‘Bequests’ (as in any prayer or fast offered ‘nafl’ or ‘naafilah,’ meaning it wasn’t obligatory, yet we added it of our own free will).[1]
Here most exegetes see it as referring to the enemy’s possessions gained as war-booty, while some have said that it is about possessions (animals, slave-servants.. etc..) that have dropped out of enemy troops.[2]
The question is: To whom do these bounties now belong?
Please note, dear Reader, that we shall NOT get into historical detail from now on. Firstly, history is too wide a scope for us to address in this study. Secondly, we have so many renowned scholars’ accounts at our fingertips (including Yusuf Ali and Muhammad Asad) there is no need for further comment. But do read their explanations verse by verse if you would like their commentaries, complete with detailed historical background.
Yusuf Ali’s Translation of this Chapter, about which he says (an excerpt):
“In this chapter we have the lessons of the Battle of Badr enforced in their larger aspects:
1. the question of war booty;
2. the true virtues necessary for fighting the good fight;
3. victory against odds; and
4. clemency and consideration for one’s own and for others in the hour of victory.
As regards booty taken in battle, the first point to note is that that should never be our aim in war. It is only an adventitious circumstance, a sort of windfall. Secondly, no soldier or troop has any inherent right to it. A righteous war is a community affair, and any accessions resulting from it belong to God, or the community or Cause. Thirdly, certain equitable principles of division should be laid down to check human greed and selfishness. A fifth share goes to the Commander, and he can use it at his discretion; for his own expenses, and for the relief of the poor and suffering, and the orphans and widows (8:41). The remainder was divided, according to the Prophet’s practice, not only among those who were actually in the fight physically, but all who were in the enterprise, young and old, provided they loyally did some duty assigned to them. Fourthly, there should be no disputes, as they interfere with internal discipline and harmony.
(These principles are followed in the best modern practice of civilized nations. All acquisitions of war belong absolutely to the Sovereign as representing the commonwealth. In the distribution of booty not only the actual captors but also the “joint captors” and the “constructive captors” share. See Sir R. Phillimore’s International Law (1885), vol. 3, pp. 209-20, 221-24.
The date of this Surah is shortly after the battle of Badr, which was fought on Friday, the 17th of Ramadan, in the second year of the Hijrah. A short account of the battle is given in n.352 to 3:13.” End quote.
Muhammad Asad’s Translation of this Chapter, about which he says (an excerpt):
“For the Muslims, too, Badr proved to be a turning-point. It may safely be assumed that until then only a very few of the Prophet’s Companions had fully understood the political implications of the new order of Islam. To most of them, their exodus to Medina had meant, in those early days, no more than a refuge from the persecutions which they had had to endure in Mecca: after the battle of Badr, however, even the most simple-minded among them became aware that they were on their way towards a new social order. The spirit of passive sacrifice, so characteristic of their earlier days, received its complement in the idea of sacrifice through action. The doctrine of action as the most fundamental, creative element of life was, perhaps for the first time in the history of man, consciously realized not only by a few select individuals but by a whole community; and the intense activism which was to distinguish Muslim history in the coming decades and centuries was a direct, immediate consequence of the battle of Badr.” End quote
COMMENTS:
1. The first verse tells us that the Messenger was asked about ‘al Anfaal/ the Bequests/ the Bounties,’ understood to be a question regarding material gains which everyone wanted a share of and wanted to know who had a right to what.
This verse instructs the Messenger to respond telling everyone that these bounties belong to God and the Messenger, which would mean that the Messenger could distribute among them as he believed each had earned, without anyone questioning his decisions (we know from Seerah that the better weapons one brought to battle, the higher the bounty earned; horse-riders being given a higher share than foot-soldiers, for example).
The same verse then commands listeners to be aware of God, to maintain and repair their relationships, and to obey God and His Messenger IF they indeed were Faithful.
Then, Verses 2-3 give us the CHARACTERISTICS of The Faithful (and Trusting), something to measure ourselves up against!
The Faithful (and Trusting) are indeed those:
· Whose hearts tremble with awe when God is mentioned.
· Who increase in Faith and Trust when God’s Signs are rehearsed to them.
· Who on their Lord-Sustainer do rely.
· Who establish regular communion/ prayer.
· Who spend on others out of what God has provided for them.
Verse 4 concludes by saying that these are in truth the Faithful and Trusting, telling us what beautiful recompense lies in store for them!
Read the complete verse according to Ali and Asad.
See Blog Post Day 19 for a reminder regarding ‘daraja’.
2. Verses 5-8 are related to the circumstances of revelation; well-explained by both Ali and Asad (read them verse by verse where you can also find their commentaries).
3. Verse 9 is heart-wrenching, as it reminds us of the vulnerability of these few early Faithful, imploring their Lord for assistance!
But they did get miraculous assistance, as the verses show.
A thousand Custodian-Angels, whose assistance was not only a glad tiding but also a reassurance to their hearts and minds, although all NaSr/ Prominence is from God![3]
Asad says that they received ‘spiritual aid.’
4. Verse 11 mentions drowsiness (and slumber) as a soothing blessing coming upon them from God, and rain as a purifier that cleansed their spirits from the agitation and anxiety which the Deviant/ SheyTaan had imposed.
They were also blessed with having their hearts and minds tethered and their feet made firm.
(I think the sequence is important, in that the last cannot take place without the first two).
Besides offering us a unique inside view into the hearts and minds of the Faithful at that most dangerous, pivotal point in history, this verse also tells us how to strengthen ourselves to face challenge with common, daily routines: Sleep and Purification (internal and external); a firm heart/mind is necessary to maintain firm footing.
5. Verses 12-14 start off beautifully, telling us what exclusive information/ waHi God imparted to the Custodian-Angels and to Those Who Attained Faith, highlighting the destabilizing nature of fear. The verses also show us that those who tear themselves away from God shall suffer grave consequence and taste the severity they have earned, with nothing but the suffering of the Fire awaiting the Deniers. [4]
Do read Asad’s explanation and helpful commentary.
6. Verses 15-16 call upon Those Who Attained Faith NOT to retreat from battle when facing those who have Denied and inform them that unless the retreat is a battle tactic, it would earn God’s Severity/ GhaDhab, with Hell as an abode, a dire outcome indeed.
What a responsibility!
Enough said!
Our next Reading is from HQ 8: 17-32.
Peace unto all!
[1] In Q.17:79 the Messenger is instructed to pray late at night ‘tahajjud’ as a naafilah on his part.
ِAs mentioned by Al Tabari (deceased 310 AH/ 922 CE):
“وقال آخرون: هي أنفـال السرايا. ذكر من قال ذلك. حدثنـي الـحارث، قال: ثنا عبد العزيز، قال: ثنا علـيّ بن صالـح بن حيّ، قال: بلغنـي فـي قوله: { يَسأَلُونَكَ عَنِ الأنْفـالِ } قال: السرايا. وقال آخرون: الأنفـال ما شذّ من الـمشركين إلـى الـمسلـمين من عبد أو دابَّة وما أشبه ذلك.”
[3] We already explained NaSr earlier as prominence that delivers goodness and generosity; naSr being a name for rain that quenches the earth.
[4] At the center of verse 12 is the word ‘banaan’ بنان- the singular of which is ‘banaana’ بنانة– which means ‘finger’ in Arabic and is the origin of our famous finger-shaped-fruit! As usual, English Etymology does NOT acknowledge the Arabic origin:
“Etymology: Spanish or Portuguese; Spanish, from Portuguese, of African origin; akin to Wolof banaana banana.”]