Note: If you are seeing English words in the Transliteration, please turn off auto translate on your device.
Bismillaahir Rahmaanir Raheem
Verse by Verse
Side by Side View
Stacked View
Print
Make PDF
Email This Surah
Translators: Ahmed Ali ● Amatul Rahman Omar ● Daryabadi ● Faridul Haque ● Hamid S. Aziz ● Maulana Mohammad Ali ● Pickthall ● Sarwar ● Shakir ● Yusuf Ali
Recitation by Mishary Al-Alfasy
Name
The Surah derives its name from the sentence wa amanu bi-ma nuzzila ala
Muhammad-in of verse 2, thereby implying that it is the Surah in which the holy
name of Muhammad (upon wham be Allah's peace and blessings) has occurred.
Besides, it has another well known name "al-Qital" also, which is derived from
the sentence wa dhukira fi-hal-qital of verse 20.
Period of Revelation
The contents of this Surah testify that it was sent down after the hijrah at
Madinah at the time when the fighting had been enjoined, though active fighting
had not yet been undertaken. Detailed arguments in support of this view have
been given in E. N. 8 below.
Historical Background
The conditions at the time when this Surah was sent down were such that the
Muslims were being made the target of persecution and tyranny in Makkah in
particular and in Arabia in general, and life had become miserable for them.
Although the Muslims had emigrated to the haven of Madinah from every side, the
disbelieving Quraish were not prepared to leave them alone and let them live in
peace even there. Thus, the small settlement of Madinah was hemmed in by the
enemy, who was bent upon exterminating it completely. The only alternative left
with the Muslims were that either they should surrender to the forces of
ignorance, giving up their mission of preaching the true Faith, or even
following it in their private lives, or should rise to wage a war at the cost of
their lives to settle finally and for ever whether Islam would stay in Arabia or
the creed of ignorance. On this occasion Allah showed the Muslims the same way
of resolution and will, which is the only way for the true believers. He first
permitted them to fight in Surah Al Hajj 39 and then enjoined fighting in Al
Baqarah 190. But at that time everyone knew fully well what it meant to wage a
war in those conditions. There were only a handful of Muslims in Madinah, who
could not muster even a thousand soldiers; yet they were being urged to take up
the sword and clash against the pagan forces of the whole of Arabia. Then the
kind of the weapons needed to equip its soldiers for war could hardly be
afforded by the town in which hundreds of emigrants were still homeless and
unsettled even by resort to starving its members at a time when it had been
boycotted economically by the Arabs on all sides.
Theme and Subject Matter
Such were the conditions when this Surah was revealed. Its theme is to prepare
the believers for war and to give them preliminary instructions in this regard.
That is why it has also been entitled al-Qital. It deals with the following
topics:
At the outset it is said that of the two groups confronting each other at this
time, one has refused to accept the Truth and has become an obstruction for
others on the way of Allah, while the other group has accepted the Truth which
had been sent down by Allah to His servant, Muhammad (upon whom be Allah's peace
and blessings). Now, Allah's final decision is that He has rendered fruitless
and vain all the works of the former group and set right the condition and
affairs of the latter group.
After this, the Muslims have been given the initial war instructions they have
been reassured of Allah's help and guidance: they have been given hope for the
best rewards on offering sacrifices in the cause of Allah and they have been
assured that their struggle in the cause of the Truth will not go to waste, but
they will be abundantly rewarded both in this world and in the Hereafter.
Furthermore, about the disbelievers it has been said that they are deprived of
Allah's support and guidance: none of their designs will succeed in their
conflict with the believers, and they will meet a most evil fate both in this
world and in the Hereafter. They thought they had achieved a great success by
driving the Prophet of Allah out of Makkah, but in fact by this they had
hastened their own doom.
After this, the discourse turns to the hypocrites, who were posing to be sincere
Muslims before the command to fight was sent down, but were confounded when this
command actually came down, and began to conspire with the disbelievers in order
to save themselves from the hazards of war. They have been plainly warned to the
effect that no act and deed is acceptable to Allah of those who adopt hypocrisy
with regard to Him and His Prophet. There, the basic issue against which all
those who profess the Faith are being tried is whether one is on the side of the
Truth or Falsehood, whether one's sympathies are with Islam and the Muslims or
with disbelief and the disbelievers, whether one keeps one's own self and
interests dearer or the Truth which one professes to believe in and follow. One
who fails in this test is not at all a believer; his Prayer and his Fasting and
his discharging of the zakat deserve no reward from Allah.
Then the Muslims have been exhorted not to lose heart for being small in numbers
and ill equipped as against the great strength of the disbelievers: they should
not show weakness by offering peace to them, which might still further embolden
them against Islam and the Muslims, but they should come out with trust in Allah
and clash with the mighty forces of disbelief. Allah is with the Muslims: they
alone shall triumph; and the might of disbelief will be humbled and vanquished.
In conclusion, the Muslims have been invited to spend their wealth in the cause
of Allah. Although at that time they were economically very weak, the problem
that they confronted was the very survival of Islam and the Muslims. The
importance and delicacy of the problem demanded that the Muslims should not only
risk their lives for safeguarding themselves and their Faith from the dominance
of disbelief and for exalting Allah's Religion but should also expend their
economic resources as far as possible in the preparations for war. Therefore,
they were clearly warned to the effect. Anyone who adopted a niggardly attitude
at the time, would not, in fact, harm Allah at all, but would result in his own
destruction, for Allah does not stand in need of help from men. If one group of
men shirked offering sacrifices in the cause of His Religion, Allah would remove
it and bring another group in its place.
Those who disbelieved": Those who refused to accept the teachings and
guidance presented 'by Muhammad (upon whom be Allah's peace and blessings).
2The verb sadd (from which saddu of the original is derived) is used both as a
transitive and as an intransitive verb in Arabic. Therefore, the sentence would
mean "they themselves refrained from adopting Allah's Way" as well as they
prevented others from adopting this way."
There are several ways of preventing others from adopting Allah's Way:
(1) That one should forcibly prevent another from believing;
(2) that one should so persecute the believers that it should become difficult
for them to remain steadfast on the Faith and for others to embrace the Faith in
view of the dreadful conditions;
(3) that one should mislead the people against the Religion and its followers in
different ways and create doubts in the hearts so that the people may become
suspicious of the Religion itself. Besides, every disbeliever prevents others
from the way of Allah in the sense that he brings up his children on the way of
disbelief, and then it becomes difficult for his future generation to give up
the ancestral faith and accept Islam. Likewise, every unbelieving society is an
obstruction to the Way of Allah, for it creates obstacles in the way of the
progress of the Faith by its system of education and training, its government
and its customs and prejudices.
3The words adalla a 'mala-hum (led their deeds astray, let them go to waste) are
very comprehensive in meaning. Their one meaning is: Allah deprived them of the
grace that their efforts and their labors should be spent in the right way: now,
whatever they do, they will do that for wrong aims and objects in wrong ways:
all their endeavors will be directed to the way of error and deviation - instead
of guidance. Their second meaning is: The works that they have been performing
as pious deeds, e.g. guardianship of the Ka'bah, entertaining the guests,
treating the kindred well, and such other works, which are counted among
religious services and noble actions morally, were rendered fruitless by Allah;
they will get no reward for them, for when they refuse to accept Tauhid and to
adopt the way of Allah's service and worship and stop others also from adopting
Islam none of their works can be acceptable to Allah. The third meaning is Allah
rendered fruitless an$ vain the efforts they were making to obstruct the way of
the Truth and to keep their creed of disbelief alive in Arabia as against the
Prophet Muhammad (upon whom be Allah's peace and blessings): all their designs
and endeavors now are aimless: they will never attain their goals by these
designs.
4Although after saying alladhina amanu (those who believed) there was no need to
say wa amanu bi-ma nuzzila 'ala Muhammad-in (and accepted that which has been
sent down to Muhammad), for belief by itself implies believing in the Holy
Prophet Muhammad and in the teachings sent down to him, yet making a separate
mention of it is particularly meant to assert this: After the appointment of
Muhammad (upon whom be Allah's peace and blessings) to Prophethood, a person's
belief in Allah and the Hereafter and the former Messengers and the Books cannot
be beneficial until he also believes in him and the teachings brought by him.
This explanation was necessary because after the emigration, the Muslims had
also to deal with those people, who recognized and accepted all the requirements
of the Faith but refused to acknowledge and accept the Prophethood of the Holy
Prophet Muhammad (upon whom be Allah's peace and blessings).
5This has two meanings:
(1) That Allah wiped off from their record all those sins which they had
happened to commit in the pre-Islamic days of ignorance: now, they will not at
all be held accountable for them; and
(2) that Allah removed from them the evils of creed, thought, morals and action
in which they were involved. Now their minds were changed; their creed and ideas
were changed; now there was faith in their hearts instead of ignorance and
righteous acts instead of the immoral evil.
6This also has two meanings:
(1) That Allah changed their previous condition and put them on the right path
and improved and bettered their lives for them; and
(2) that Allah has taken them out of the condition of weakness and helplessness
and oppression in which they were placed till then; now He has created for them
such conditions in which instead of being persecuted they will defend themselves
against the oppressors; instead of living as subjects, they will now live and
order their lives as free people, and will have the upper hand instead of being
subdued and suppressed.
7That is, "He makes both the parties aware of their positions. One party insists
on following falsehood; therefore, Allah has brought all its endeavors to
naught: and the other party has adopted obedience of the Truth; therefore, Allah
has purified it of its evils and corrected its condition."
8The words of this verse as well as the context in which it occurs clearly show
that it was sent down after the revelation of the command for fighting and
before the actual fighting began. The words, "When you meet the disbelievers in
the battlefield ...", indicate that the fighting has not yet taken place and the
Muslims are being instructed that when it does take place, what they should do.
The words of verse 20 below testify that this Surah was sent down at a time when
the command for fighting had already been given in Surah AI-Hajj: 39 and AI-Baqarah:
190, and the hypocrites of Madinah and the people of the weak faith had been so
upset that it seemed as if they were actually facing death.
Besides, vv. 67-69 of the Surah AI-Anfal also testify that this verse had been
sent down before the Battle of Badr. There it has been said:
"lt does not behoove a Prophet to have captives until he has crushed down the
enemies in the land. You desire the gains of this world, but Allah desires the
Hereafter, and Allah is All-Powerful, All-Wise. Had not a decree already been
issued by Allah, you would have incurred a severe chastisement in consequence of
what you have done. So eat of what you have taken as spoils because it is lawful
and pure. "
A careful study of this passage, especially of its italicized portions, shows
that what had displeased Allah on this occasion was that before crushing down
the enemy completely in the Battle of Badr, the Muslims had started taking the
enemy soldiers as captives, whereas the instruction given them in Surah Muhammad
before the actual fighting was this: "When you have crushed them completely,
then bind the captives tight. " However, as the Muslims had been permitted,
among other things in Surah Muhammad, to accept ransom from the prisoners, Allah
declared the money taken from the captives of Badr as lawful and did not punish
them for that. The words "Had not the decree already been issued by Allah." are
clearly pointing to the fact that the command for permission to accept ransom
had already been given in the Qur'an before this event, and obviously, there is
no other verse in the Qur'an beside this verse of Surah Muhammad, which contains
this command. Therefore, it will have to be admitted that this verse had been
sent down before the above-cited verse of the Surah AI-Anfal. (For explanation,
see E. N 49 on AI-Anfal).
This is the first verse of the Qur'an in which preliminary instructions have
been given about the laws of war. Below is given a resume of the injunctions
that are derived from this verse and the Holy Prophet's and his Companions'
practice according to it and the juristic inferences as based on this verse and
the Sunnah:
(1) The real aim of the Muslim army in war is to break the fighting power of the
enemy till it is crushed and the war lays down its arms. Under no circumstances,
should the Muslim's lose sight of this aim and start taking the enemy soldiers
as captives. Captives should be taken after the enemy has been completely
crushed and its numbers thinned down. The Arabs have been so instructed at the
outset lest in the greed for ransom and taking slaves they should forget and
overlook the real aim of the war.
(2) About the prisoners taken in war it has been said: "You have the option
whether you show them favor or accept ransom from them. " This gives the general
law that the prisoners of war should not be put to death. Hadrat `Abdullah bin
`Umar, Hasan Basri, `Ata' and Hammad bin Abi Sulaiman favour this view, which is
quite valid. They say that a man can be killed only during the war. When the war
is over and one has been made a prisoner, it is not lawful to kill him, Ibn
Jarir and Abu Bakr alJassas have related that Hajjaj; bin Yusuf handed over one
of the prisoners of war to Hadrat `Abdullah bin `Umar and commanded him to put
him to death. He refused to obey and cited this verse and said: "We are not
allowed to kill a man when he is a prisoner." Imam Muhammad in As-SiyaT al-Kabir
also has related that `Abdullah bin 'Amir had commanded Hadrat `Abdullah bin
`Umar to kill a prisoner of war, and he had refused to obey the command for this
reason.
(3) But since in this verse it has neither been clearly forbidden to kill the
prisoner the -Holy Prophet understood this intention of Allah's Command, and
also acted accordingly, that if there was a special reason for which the ruler
of an Islamic government regarded it as necessary to kill a particular prisoner
(or prisoners), he could do so. This is not the general law, but an exception to
it, which would be applied only when necessary. Thus, the Holy Prophet put to
death only `Uqbah bin Abi Mu'ait and Nadr bin al-Harith from among the 70
prisoners taken at Badr, and only the poet Abu `Azzah from the prisoners taken
at Uhud. Since the Bani Quraizah had surrendered on the condition that they
would accept whatever decision Hadrat Sa`d bin Mu'adh would give in their
regard, and he had decreed that all the males of the Quraizah should be killed,
the Holy Prophet had them executed. From among the prisoners taken at Khaiber
only Kinanah bin Abi al-Huqaiq was put to death because of his violating the
agreement. At the conquest of Makkah, the Holy Prophet commanded in respect of
only a few particular persons from among all the inhabitants of Makkah that any
one of them who was captured should be put to death. Apart from these
exceptions, the Holy Prophet never killed prisoners of war, and the same also
continued to be the practice of the righteous Caliphs. During their times also
killing of prisoners of war was rare, which was resorted to only for a special
reason. Hadrat, `Umar bin `Abdul `Aziz also during his caliphate put to death
only one prisoner of war for the reason that he had persecuted the Muslims very
cruelly. On this very basis the majority of the jurists have held the view that
the Islamic government can put a prisoner to death if necessary. But it is for
the government to take such a decision; every soldier is not permitted to kill
any prisoner he likes. However, if there is the danger of a prisoner's running
away or of his committing a dangerous mischief, the guard can kill him. In this
connection, the jurists of Islam have also made three other points: (a) That if
a prisoner accepts Islam, he cannot be killed; (b) that the prisoner can be
killed only as long as he is in the government's custody; if he has been
allotted to, or given in somebody else's possession by sale, he cannot be
killed; and (c) that if the prisoner has to be killed, he should be killed in a
straightforward way; he should not be tortured to death
(4) The general command that has been given about the prisoners of war is: "Show
them favor, or accept ransom from them. " Favor includes four things: (a) That
they should be treated well as prisoners; (b) that instead of killing them or
keeping them in captivity for lifetime, they should be handed over to the
individual Muslims as slaves; (c) that they should be put under jizyah and trade
dhimmis; and (d) that they should be set free without ransom.
There are three ways of ransoming them: (a) That they should be set free on
payment of a ransom; (b) that they should be set free after taking some special
service from them; and (c) that they should be exchanged for the Muslim
prisoners of war who are in the possession of the enemy. The Holy Prophet and
the Companions at different times acted in one or the other way as the occasion
demanded. The Divine Law has not bound the Islamic government to act in only one
particular way. The government can take any action it deems appropriate on a
particular occasion.
(5) The practice of the Holy Prophet and the Companions confirms that as long as
a prisoner of war is in the government's custody, the government will be
responsible for his food and clothing, . and his treatment if he is ill or
wounded. Islamic Law does not permit prisoners to be kept without food or
clothing, or be subjected to torture. On the contrary, instructions also have
been given to treat them well and generously, and precedents of this very
practice are found in the Sunnah. The Holy Prophet distributed the prisoners of
Badr in the houses of different Companions and gave the instruction: "Teat these
prisoners well." One of those prisoners, Abu 'Aziz, has reported: "The Ansar
Muslims, in whose house I was kept, gave me bread morning and evening, but as
for themselves they had only dates to eat. " About another prisoner; Suhail bin
'Amr, the Holy Prophet was told: "He is a fiery speaker, and has been making
speeches against you: please have his teeth broken. " The Holy Prophet replied:
"If I have his teeth broken, Allah will break my teeth, although I am a
Prophet." (Ibn Hisham). When Thumamah bin Uthal, the chief of Yamamah, was
brought as a prisoner, he was provided with good food and milk on the Holy
Prophet's orders as long as he remained a captive. (Ibn Hisham). The same was
the practice in the time of the Companions. No precedent is found when a
prisoner might have been mistreated in their time.
(6) Islam has not permitted that the prisoners be kept in captivity for ever so
that the government may subject them to forced labor as long as it likes. If
they are not exchanged for other prisoners of war, or ransomed, the method
enjoined of doing them favor is that they should be made slaves and given in
possession of individuals, and their masters instructed to treat them well This
method was acted upon during the time of the Holy Prophet as well as of the
Companions, and the jurists of Islam have unanimously upheld it as permissible.
In this regard, it should be borne in mind that a person who might have accepted
Islam before being taken as prisoner, and then is somehow made a prisoner, will
be set free, but the acceptance of Islam by a person who accepts it after being
taken prisoner, or after being given in possession of somebody, will not gain
him freedom automatically. A tradition has been related in Musnad Ahmad. Muslim
and Tirmidhi on the authority of Hadrat `Imran bin Husain that a person from
among the Bani 'Uqail was brought as a prisoner and he said: "I have accepted
Islam. " Thereupon the Holy Prophet said: "If you had said this when you were
free, you would certainly have attained to success. The same thing was said by
Hadrat `Umar: "When a prisoner becomes a Muslim after falling into the hands of
the Muslims as a captive, he will not be killed, but will remain a slave." Oh
this very point. the jurists of Islam have unanimously ruled that the prisoner
who becomes a Muslim after being taken captive cannot escape slavery. (Imam
Muhammad, As-Siyar al-Kabir). And this also is quite reasonable. If our law had
been that anyone who embraced Islam after being taken a captive, would be set
free, no prisoner would be so foolish as not to win his freedom by pronouncing
the Kalimah.
(7) The third manner of doing favor with the prisoners according to the Law of
Islam is that they may be put under jizyah and made dhimmi subjects of the
Islamic state and allowed to live as free citizens of dar a/Islam (abode of
Islam) just like the Muslims. Imam Muhammad writes in his As-Siyar a/-Kabir:
"Any person who can be made a slave, can also be made a dhimmi and put under
jizyah. ¦ At another place he says: "The ruler of the Muslims has the right to
levy jizyah on than and a tax on their lands and set than absolutely free. "
This method has been practised generally in the condition when the territory of
the people who have been made prisoners, is' conquered and annexed to the
Islamic state. The Holy Prophet, for instance, practiced this method in the case
of the people of Khaiber, and then Hadrat `Umar followed and practiced it
extensively on the conquest of `Iraq and other territories. Abu `Ubaid writes in
his Kitab al-Amwal: "After the conquest of `Iraq a deputation of the leading men
of that country came before Hadrat `Umar and submitted: `O Commander of the
Faithful, before this the people of Iran had subdued us: they subjected us to
harsh treatment and committed all sorts of excesses against us. Then, when God
sent you, we became very pleased, and we neither put up any resistance against
you nor participated in the war. Now, we hear that you want to make us slaves.'
Hadrat `Umar replied: `You have the option either to become Muslims, or accept
to pay jizyah and remain free.' They agreed to pay the jizyah and they were
granted full freedom. " At another place in the same book. Abu `Ubaid says:
Hadrat `Umar wrote to Abu Musa al-Ash'ari: Set free every farmer and peasant
from among the people who have been captured in the war. "
(8) The fourth favor is that the prisoner be set free without ransom. This is a
special concession that the Islamic government can give only in case the special
conditions of a prisoner demand it, or when it is expected that the concession
will win the prisoner's gratitude for ever, and help turn him a friend from an
enemy, or a believer from a disbeliever; otherwise, obviously it would in no way
be a wise thing to set free a person of the enemy camp, who could again return
to fight the Muslims. This is why the Muslim jurists generally have opposed it,
and imposed the condition: "If the ruler of the Muslims finds it expedient to
set the prisoners, or some of them, free as a favor, there is no harm in doing
so." (As-SiyaT al-Kabir). Many precedents of this are found in the time of the
Holy Prophet, and in almost every case expediency seems to be the reason.
About the prisoners taken at Badr, he said: "If Mut'im bin `Adi were alive, and
had spoken to me in respect of these treacherous people, I would have Iet them
go for his sake." (Bukhari, Abu Da'ud, Musnad Ahmad). The Holy Prophet said this
because when he had returned from Ta'if to Makkah, Mut'im at that time had given
him refuge, and his armed sons had escorted him to the Ka`bah. Therefore, he
wanted to repay his debt of gratitude in this way.
According to Bukhari, Muslim and Musnad Ahmad, when Thumamah bin Uthal, the
chief of Yamamah, was brought as a prisnoner, the Holy Prophet asked him: "Thumamah,
what do you say?" He replied: "If I am killed, then such a one would be killed,
whose blood has some value: if I am shown favor, then favor would be shown to a
person, who appreciates favor; and if you want wealth, ask for it, you will be
given it." For three days the Holy Prophet asked him the same thing and he gave
the same reply. At last, the Holy Prophet ordered that Thumamah be set free. On
attaining freedom, he went to a nearby oasis, washed himself and came back,
pronounced the kalimah and became a Muslim, saying: Before this day nobody was
more detestable than you and no religion more odious than your religion in my
sight, but now for me no man is more lovable than you and no religion more
lovable than your religion." Then he went to Makkah for 'Umrah and gave the
people of Quraish a notice to the effect: "After this no grain will reach you
from Yamamah unless Muhammad (upon whom be Allah's peace) permits it." So, he
stopped the grain supply and the people of Makkah had to request the Holy
Prophet that he should not stop the supply of grain for them from Yamamah.
From among the prisoners of the Bani Quraizah, the Holy Prophet forgave Zabir
bin Bata and 'Amr bin Sa'd (or Ibn Su'da), the former because he had given
refuge to Hadrat Thabit bin Qais Ansari in the Battle of Bu'ath, in the
pre-Islamic days of ignorance; therefore, he handed him over to Hadrat Thabit
that he may repay him for his favor. And he forgave 'Amr bin Sa`d because it was
he who was exhorting his tribe not to be treacherous when the Bani Quraizah were
committing breach of the trust with the Holy Prophet.
After the Battle of Bani al-Mustaliq, when the prisoners were brought and
distributed among the people, the Holy Prophet paid Hadrat Juwairiyah's ransom
to the person to whom she was allotted to secure her freedom and then married
her himself. At this all the Muslims set their own prisoners free, saying: "Now
they have become the Holy Prophet's relatives. " Thus, the prisoners of a
hundred families became free. (Musnad Ahmad, Tabaqat Ibn Sa`d, Ibn Hisham).
On the occasion of the treaty of Hudaibiyah, at about dawn, 80 men came from the
direction of Tan'im with the intention of launching a sudden attack on the
Muslim camp, but were all captured, and the Holy Prophet set all of them free
lest it became a cause of war on that critical occasion. (Muslim, Abu Da'ud,
Nasa'i, Tirmidhi, Musnad Ahmad).
At the conquest of Makkah, the Holy Prophet forgave all the people of Makkah
except only a few men, and did not kill more than three or four of even those
who had been made an exception. The whole of Arabia was well aware of what
atrocities the people of Makkah had committed against the Holy Prophet and the
Muslims; yet the large-heartedness with which he forgave them after attaining
complete victory over them, gave the Arabs the satisfaction that they had not
been overpowered by a tyrant but by a merciful, affectionate and generous
leader. That is why after the conquest of Makkah the Arabian peninsula did not
take longer than two years to be completely subdued.
After the Battle of Hunain, when the Hawazin deputation came to secure the
freedom of their prisoners, the prisoners had already been distributed. The Holy
Prophet called the Muslims together and said: "These people have come with
repentance, and I am of the opinion that their men should be rearmed to them.
The one who would like to set the prisoner allotted to him free willingly
without ransom, should set him free, and the one who would like to take ransom,
shall be paid it out of the first income that is received in the Public
Treasury." Thus, six thousand prisoners were set free, and those who wanted to
take ransom, were given it by the government. (Bukhari, Abu Da'ud, Musnad Ahmad,
Tabaqat Ibn Sa'd). This also shows that the government is not authorized to set
the prisoners free after they have been distributed; this can be done by the
willing approval of those in whose possession the prisoners have been given, or
by paying them the ransom.
After the Holy Prophet, precedents of setting the prisoners free as a favor
continue to be found throughout the period of the Companions also. Hadrat Abu
Bakr set fret Ash'ath bin Qais al-Kindi and Hadrat 'Umar granted freedom to
Hurmuzan and the prisoners of Manadhir and Maisan. (Abu 'Ubaid, Kitab alAmwal).
(9) The precedent of setting the prisoners free on payment of the ransom in the
time of the Holy Prophet is found only on the occasion of Badr, when the
prisoners were set free on payment of one thousand to four thousand dirhams
each. (Tabaqat Ibn Sa'd, Kitab al-Amwal). No precedent of this is found in the
time of the Companions; and the jurists of Islam have generally disapproved it,
for it means that we should take money and set a man free so that he may again
rise against us with the sword. But since taking of ransom has been permitted in
the Qur'an, and the Holy Prophet also acted according to it once, it is not
absoluutely forbidden. Imam Muhammad writes in his As-Siyar al-Kabir that if the
need arises the Muslims can free their prisoners on payment of the ransom.
(10) The criterion of freeing a prisoner for a service rendered is also found in
connection with the Battle . of Badr. For those of the Quraish prisoners who had
no ransom the Holy Prophet imposed the condition that they should teach reading
and writing to ten Ansar children each to win their freedom. (Musnad Ahmad,
Tabaqat Ibn Sa`d, Kitab al-Amwal.
(11) Several instances of the exchange of prisoners are found in the time of the
Holy Prophet. Once he dispatched Hadrat Abu Bakr on an expedition and he brought
some captives, including a beautiful woman, who fell to the lot of Hadrat
Salamah bin Akwa' . The Holy Prophet urged him to give her back, then sent her
to Makkah and had several ' Muslim prisoners released, in exchange for her.
(Muslim, Abu Da'ud, Tahawi Kitab al-Amwal of Abi `Ubaid, Tabaqat Ibn Sa`d).
Hadrat 'Imran bin Husain relates that once the tribe of Thaqif arrested two men
of the Muslims. Some time later, a man of the Bani 'Uqail, who were allies of
the Thaqif, was arrested by the Muslims. The Holy Prophet sent him to Ta'if and
got both the Muslims released in exchange for him. (Muslim, Tirmidhi, Musnad
Ahmad). From among the jurists Imam Abu Yusuf, Imam Muhammad, Imam Shafe`i, Imam
Malik and Imam Ahmad hold . the exchange of the prisoners as permissible. A
ruling of Imam Abu Hanifah is that exchange should not be practiced, but
according to another ruling of his exchange can be practiced. However, there is
a consensus that the prisoner who becomes a Muslim should not be handed over to
the disbelievers for the purpose of exchange.
This explanation makes it abundantly clear that Islam has formulated a
comprehensive code in respect of the prisoners of war, which contains provision
for this problem in every age under all sorts of conditions. Those people who
take this Qur'anic verse in its simple meaning that the prisoners of war should
"either be shown favor and set free or freed for ransom", do not know what
different aspects the question of the , prisoners of war has, and what problems
it has been creating in different ages and can create in the future.
9That is, "If Allah had only wanted to crush the worshipers of falsehood, He did
not stand in need of your help for this. He could have done this through an
earthquake or a tempest in no time, But what he wills is that the followers of
the Truth among the people should enter into a conflict with the worshipers of
falsehood and fight them so that the qualities and characteristics of each are
brought out clearly by means of the test and each is given the place and rank
that he deserves according to his conduct. "
10It means this: "A person's being slain in the way of Allah does not mean that
he lost his life and as far as his person was concerned all his lifework was
wasted. It is wrong to think that the sacrifices of the martyrs are not
beneficial for themselves but only for those who live after them in the world,
and take advantage of their sacrifices. The fact is that even for the martyrs
themselves it is a bargain of profit, not of loss at all . "
11This is the profit that the martyrs falling in the way of Allah will gain. Its
three grades have been stated:
(1) That Allah will guide them;
(2) that He will set their condition right; and
(3) that He will admit them to the Paradise with which He has acquainted them
beforehand.
Guidance here obviously implies guiding to Paradise; setting the condition right
implies that before their entry into Paradise, Allah will adorn them with robes
of honor and remove every filth which had polluted them in the life of the
world; and the third stage means that even in this world they have been told
through the Qur'an and the Holy Prophet what kind of Paradise it is that has
been prepared for them; when they enter that Paradise they will enter a place
with which they will already be familiar and they will come to know that they
have been blessed precisely with the same that had been promised to them in the
world. "
12"If you help Allah": "If you participate in the work of raising Allah's Word
with your life and wealth." But this has a deeper meaning too, which we have
explained in E. N. 50 of Surah Al-`Imran above.
13Literally, to 's is to stumble and fall down on the face.
14That is, "They preferred the whims, superstitions, customs and moral
perversion of their former ignorance and did not like the teaching that Allah
had revealed to guide them to the right way.
15This sentence has two meanings:
(1) The same destruction that was met by those disbelievers now awaits these
disbelievers, who are not accepting the invitation of Muhammad (upon whom be
Allah's peace and blessings); and
(2) 'the ruin of those people does not end with the torment of the world; the
same doom also awaits Them in the Hereafter "
16After being wounded at Uhud when the Holy Prophet was resting in a hill pass
with a few Companions, Abu Sufyan shouted: "We have 'Uzza and there is no 'Uzza
for you." Thereupon the Holy Prophet told his Companions to respond, saying:
"Our Protector and helper is Allah, and you have no protector and helper at all.
" This reply of the Holy Prophet was derived from this very verse.
17That is, "Just as an animal cats and does not think where from the food it
eats has come, who has created it, and what rights of the creator are imposed on
it for providing it with food, so are these people also eating and have no
higher values or ideals beyond eating. "
18The Holy Prophet was sorely distressed on leaving Makkah. When he was
compelled to emigrate, he had stood facing the city outside it and said: "O
Makkah, you are the most beloved city in the sight of Allah, and I have the
greatest love for you out of all the cities of Allah; if the polytheists had not
driven me out I would never have left you." About this it has been said: "After
driving you out of the city the people of Makkah think that they have achieved a
great success, whereas, in fact, they have hastened only their own ruin by this
evil act." The style of the verse clearly indicates that it must have been sent,
down close after the Hijrah.
19That is, "How is it possible that when the Prophet and his followers have been
guided by God to a clear and straight path and they have started following it in
the light of full knowledge and vision, they should walk along, with those who
are still persisting in their ways of ignorance, who regard their deviation as
guidance and their evildoing as a praiseworthy thing, and who judge on the basis
of their personal desires, and not by argument as to what is the truth and what
is falsehood. Now, neither can the lives of these two groups be alike in this
world nor can their end be alike in the Hereafter."
20Literally, asia is the taste and color of water which has changed, or which
gives a bad smell. In the world the water of rivers and canals is generally
muddy; its taste and color change due to the mixture of sand and dust and of
different kinds of vegetation in it, and it also gives off a kind of bad smell.
Therefore, the quality of the water of the rivers and canals of Paradise will be
that it will be pure and clear, without any adulteration.
21In a Hadith directly reported from the Holy Prophet, it has been explained
thus: "It will not be the milk squeezed from the teats of animals." That is, it
will be the milk which Allah will bring out in the form of springs from the
earth and cause it to flow into canals; it will not be squeezed from the teats
of animals and then made to flow into the canals of Paradise. About this natural
milk it has been said: Its flavor will not have changed at all ;" that is, it
will not give even the slightest offensive smell that is found in every kind of
milk squeezed from the animal teats.
22In another Hadith reported directly from the Holy Prophet, it has been
explained, thus: ''This wine will not have been distilled from rotten fruit by
beating and crushing it under feet," like the wine in the world, but Allah will
produce it also in the form of springs and cause it to flow into canals; then
its quality will be that "it will be delightful for the drinkers"; that is, it
will not be bitter and foul-smelling like the wines of the world, which cannot
be drunk even by the most habitual drinker without showing some distaste. In
Surah As-Saffa t, another quality of it has been described: "Neither will the
drinker be harmed physically thereby nor become drunk." (v. 47) In Surah AI-Waqi'ah
it has been said: "... which will neither cause them giddiness nor affect their
sense." (v. 19) This shows that wine will not intoxicate, but will only give
pleasure and delight.
23In the Hadith it has been explained, thus: "The honey will not have been drawn
from the bees' bellies," but it also will come out from springs and flow into
canals; therefore, it will not have wax, and pieces of the honey-comb and legs
of dead bees mixed in it, but it will be absolutely pure.
24The mention of forgiveness from Allah after the blessings of Paradise can have
two meanings:
(1) That the greatest blessing by far will be that Allah will forgive them; and
(2) that the errors and faults that they happened to commit in the world, will
not even so much as be mentioned before them, but Allah will cover them up for
ever so that they are not put to shame in Paradise.
25This is concerning those disbelievers and hypocrites and unbelieving followers
of the former Books, who sat in the assemblies of the Holy Prophet, listened to
his discourses, or the verses of the Qur'an, but since in their hearts they were
averse to the themes presented by him, they would understand nothing in spite of
listening to him. Therefore, when they came out, they would ask the Muslims,
"What was he saying just now?"
26This was the real cause because of which their inner ears had become deaf to
the teachings of the Holy Prophet; they were the slaves of their lusts, and the
teachings that the Holy Prophet was presenting fell against their lusts.
Therefore ,if ever they sat in the assemblies of the Holy Prophet and listened
to him, they would understand nothing.
27That is, the same revelations about which the disbelievers and hypocrites ask,
"What was he (the Holy Prophet) saying just now?" become a cause of further
guidance for the rightly-guided people, and from the same assembly from which
these unfortunate people rise without gaining anything, the fortunate ones
return with a new treasure of knowledge and insight.
28That is, Allah grants them the grace to develop in themselves the kind of
piety (taqwa) that they have the capability to develop.
29That is, as far as the explanation and clarification of the truth is
concerned; it has been explained fully well by argument and reasoning, the
miraculous discourses of the Qur'an, the pure character of the Prophet Muhammad
(upon whom be Allah's peace) and the revolution in the lives of his Companions.
Now, are these people awaiting that Resurrection itself should take place and
then only they will believe?
30The portents of Resurrection imply those signs which indicate that its
approach is near. One such important sign is the advent of God's Last Prophet
after whom no other prophet will come till Resurrection. Traditions have been
related in Bukhari, Muslim. Tirmidhi and Musnad Ahmad on the authority of Hadrat
Anas, Hadrat Sahl bin Sa'd As-Sa'idi and Hadrat Buraidah, saying that the Holy
Prophet raised his index finger and the middle finger and said: "My advent and
Resurrection are like these two fingers." That is, 'Just as there is no other
finger between these two fingers, so no other prophet will be raised between the
and Resurrection; after me only Resurrection now will occur."
31One of the morals taught to man by Islam is also this: However hard and
sincerely may man be trying to serve and worship Iris Lord and fighting and
struggling in the cause of His Religion, he should never be involved in the
misunderstanding that he has done and accomplished whatever he was required to
do. Rather, on the contrary, he should have the feeling that he has not been
able to do full justice to what was expected of him by his Lord and Master.
Therefore, he should confess his errors constantly and pray to Allah saying
'Lord, forgive me for whatever fault and error I may have committed in Your
service." 'this is indeed the essence of Allah's Command: 'O Prophet. ask
forgiveness for your fault ..'' 'This does lint mean that God forbid. the Holy
Prophet had actually committed an error willfully, but its correct meaning is
that it did not even behoove the servant who was the greatest worshiper of his
Lord that Ire should harbor even a tinge of the pride of accomplishment in his
heart, but Iris true position also was that in spite of all his great :end
glorious services he should continue confessing his shortcomings before Iris
Lord. It was under this state of the mind that the Holy Prophet often implored
his Lord for forgiveness. According to Abu Da'ud and Nasa'i, the Holy Prophet is
reported to have said: "I implore Allah for forgiveness one hundred rimes every
day.
32That is, "In view of the conditions through which the Muslims were passing and
the attitude that the disbelievers had adopted towards Islam and the Muslims at
that time the believers were generally of the opinion that they should be
permitted to fight even before fighting was actually enjoined by Allah. Rather
they were asking Allah's Command in this regard impatiently and were awaiting
again and again: "Why are we not permitted to fight these wicked people '?" But
the condition of the people who had joined the ranks of the Muslims
hypocritically was quite different from that of the believers. They held their
lives and their properties as dearer to themselves than Allah and His Religion,
and were not prepared to risk them at any cost. Therefore, as soon as fighting
was enjoined they were clearly sorted out from the true believers. fill the time
fighting had not been enjoined, the hypocrites and the common believers could
not be distinguished one from the other. The hypocrites offered the Prayer just
as the true believers did: they observed the Fast just like them, and practiced
every article of the Faith as made no demand of a sacrifice on them. But when
time came for making the supreme sacrifice of life for the sake of Islam, their
hypocrisy was exposed and their veil of false display of the Faith was rent
asunder. In Surah An-Nisa', their this state has been described thus: "Have you
marked those to whom it was said: To withhold your hands a while and establish
the salat and pay the zakat? Now that the fighting has been enjoined for
them,some of them fear the people as they should fear Allah, or even snore than
that; they say: Our Lord, why have You enjoined fighting for us? Why have You
not given us a brief respite?" (v. 77)
33Another translation of the words in the original can be; "If you became rulers
over the people, "
34Its one meaning is; 'If at this time you shirk supporting and defending Islam
and refrain from fighting with your life and wealth for the cause of me great
reformist revolution which the Holy Prophet Muhammad (upon whom be Allah's peace
and blessings) and his Companions are struggling to bring about, there will be
no other consequence of this than that you would return to the same system of
ignorance in which you have been cutting each other's throat since centuries,
burying your children alive and filling God's earth with injustice and
wickedness." Its other meaning is: 'You are a people of depraved character. You
are not at all sincere in your claim of having affirmed the Faith, because you
are not prepared to make any sacrifice in its cause. Now, is Allah gives you
power in the land and entrusts the affairs of the world to you when morally you
are unsound and unreliable, what else can be expected of you than that you would
commit tyranny and mischief and resort to killing of your own near and dear
ones.
This verse clearly points out that Islam forbids severing of relations with the
kindred. On the other hand, in positive terms also, at several places in the
Qur'an, treating the relatives kindly and well has been enjoined and counted
among the major virtues. (For instance, see AI-Baqarah: 83, 177: An-Nisa': 8,
36; An-Nahl: 90. Bani Isra'il: 26; An-Nur: 22). The word rahm in Arabic is used
far kinship and relationship by blood metaphorically. AII the relations of a
person, whether near or distant, are his kinsmen (dhwil-arham). The nearer the
relationship the greater the right one has upon the other and graver the sin of
severing the ties of blood. To treat the kindred well implies that one should do
one's utmost in doing whatever good one possibly can to one's relative, should
avoid doing any ill or harm to him. Reasoning from this very verse Hadrat 'Umar
had forbidden as unlawful selling of the slave girl who had given birth to a
child from her master, and the Companions had concurred with him in this. Hakim
in his Musradrik has related on the authority of Hadrat Buraidah that one day
when he was sitting among the audience of Hadrat 'Umar, suddenly a clamor arose
in the street. On inquiring it was known that a slave girl was being sold and
her daughter was crying, Hadrat 'Umar immediately got the Ansar and the
Muhajirin together and put before them the question: ¦Do you find in the
Religion that Muhammad (upon whom be Allah's peace) has brought any room for
severing of relations between the blood relationships?" Everybody replied in the
negative. Thereupon, Hadrat 'Umar said: Then, how is it that in your houses a
mother is being separated from her daughter? Could there be a greater and more
serious instance of the cutting of these relationships? Then he recited this
verse. The people said: You may adopt whatever measure you deem fit to stop this
practice. At this Hadrat 'Umar issued this decree for enforcement in all the
Islamic territories: "No slave-girl who has given birth to a child from her
master is to be sold because this is breaking of kinship ties which is not
lawful."
35That is, 'Either these people do not ponder over the Qur'an at all, or if they
try to ponder over it, its teachings and meaning do not enter their hearts,
because they have put locks on them." As for this that "there are their locks
upon the hearts," it means this: "There are such locks on them as are specially
meant for the hearts which are not susceptible to the truth."
36That is, "In spite of professing the Faith and being counted among the
Muslims, they went on conspiring secretly with the enemies of Islam and even
pledged to support them in certain matters. "
37That is, "In the world they adopted this attitude so that they may safeguard
their interests and may protect themselves from the dangers of the conflict
between Islam and infidelity, but how will they escape Allah's wrath after
death? At that time no device of theirs will prove helpful for them to remain
safe from the punishment by the angels. "
This verse also is one of those verses that point to the torment of barzakh
(i.e. torment 'of the grave). It clearly shows that the unbelievers and
hypocrites start being afflicted with the torment right from the time of death,
and this torment is different from the punishment which they will get on
Resurrection after their cases will have been decided by Allah. (For further
explanation, see An-Nisa': 97: AI-An'am: 93-94; AI-Anfal: 50: An-Nahl: 28, 32;
AI-Mu'minun: 99-100; Ya Sin: 26-27 and E.N.'s 22, 23; AI-Mu'min: 4b and E. N.
63) .
38This refers to all those works that they performed as "Muslims." Their
Prayers, their fasting, their payments of the zakat, and all other acts of
worship and virtue, which in appearance and form are counted among good works.
were rendered void, for they failed to adopt the attitude of sincerity and
loyalty towards Allah and Islam and the Muslim community even though they
professed to be Muslims; but, on the contrary, they went on conspiring with the
enemies of Islam for the sake of small worldly gains, and started devising
schemes to save themselves from any possible risks as soon as time came for
Jihad in the cause of Allah. These verses are absolutely decisive and conclusive
in this regard that in the conflict between Islam and un-Islam the faith of the
person whose sympathies are not with Islam and the Muslims, or are with
disbelief and the disbelievers, cannot at all be reliable, not to speak of any
of his works being acceptable before Allah.
39This sentence has two meanings:
(1) That Allah will render vain and fruitless all those works which they had
performed as "good works", and they will get no reward whatever for them in the
Hereafter; and
(2) that all the devices that they are adopting to obstruct the way of Allah and
His Messenger's Religion will prove ineffective and fruitless.
40In other words, the deeds' being beneficial and yielding of good results
depends wholly on one's obedience to Allah and His Messenger. After one has
turned away from obedience, no deed remains a good deed so that one may deserve
any reward for it.
41Here, one should bear in mind the fact that when this discourse was revealed
only a handful of the Muslims consisting of a couple of hundreds of the
Muhajirin and Ansar living in the small town of Madinah were upholding the
standard of Islam and they were not only faced by the powerful Quraish but also
by the whole of pagan Arabia. Such were the conditions when they were exhorted
'not to be faint-hearted and not to beg (the enemy) for peace", but to make
preparations for the decisive conflict. This does not mean that the Muslims
should never negotiate for peace, but it means that in a state like this it is
not right to initiate peace negotiations when it shows the Muslims' weakness,
for it will still further embolden the enemy. The Muslims should first establish
their superiority in power and strength; then if they negotiate peace there will
be no harm.
42That is, "As against the Hereafter, this world is no more than a means of
temporary entertainment. The success or failure here is not anything real and
enduring, which might in any way be important. The real life is life hereafter
success in which should be man's main concern. (For further explanation, see
E.N. 102 of Surah AI-`Ankabut).
43That is, "Allah is Self-Sufficient: He does not need taking anything from you
for His own Self. If He tells you to expend something in His way, He does so not
for Himself but only for your own good."
44That is, "He does not put you to any severe trial that may bring out your
weaknesses. "