CHAPTER VIII. ENTITLED SURAT AL ANFÁL (THE SPOILS). Revealed at Madína. INTRODUCTION. THE title of this Sura was taken from the question of the first verse concerning spoils. The chapter, however, has but little to do with this subject, almost the whole of it being taken up with a description of the miraculous character of the battle of Badr, with allusions to events immediately preceding or following it, by which the faithful are confirmed in their confidence in God and Muhammad. Islám is declared to have now received the seal of God to its truth, and consequently all who hereafter may oppose it will merit shame and destruction both in this world and in the world to come. The confident and often defiant tone, perceptible in this chapter, may be accounted for by the circumstances under which it was written. Muhammad had been successful beyond expectation, and the sometimes despondent Muslims were now exulting over those from whom they had so lately fled in fear. Muhammad, ever ready to use his opportunities, declares this victory to be decisive proof of the divine favour. God had brought it all about that he "might accomplish the thing which was decreed to be done; that he who perisheth hereafter may perish after demonstrative evidence, and that he who liveth may live by the same evidence." Accordingly the infidels are denounced in no measured terms. Even the proud Quraish are addressed in a patronising manner, and are offered an amnesty on condition of their ceasing to oppose. The hypocrites and hitherto disaffected inhabitants of Madína are reproved and warned, while the duplicity of the Jews is threatened. There is, however, the anticipation of future trouble. It required no more than the sagacity of a politician to foretell it. The Muslims are therefore urged to prepare for the holy war, and to fight with that assurance which enables one man to face ten of his adversaries. God would be on their side, and the infidels would only rush on to certain destruction. Nothing could be in stronger contrast than the spirit of this chapter compared with the latter part of chapter iii., written just after the Muslim defeat at Ohod. Such a comparison should make it clear to Muslims that the revelation of the Qurán, instead of being copied from the Preserved Table under the throne of God, was copied from the heart-table of Muhammad himself. Probable Date of the Revelations. It is certain that the greater part of this chapter was written immediately after the battle of Badr in A.H. 2. Indeed there is no part of it which may not be referred to this period excepting vers. 73-75, which must be assigned to the earlier months of A.H. I. Sale mentions the fact that some authorities would place vers. 30-36 among the Makkan revelations, but the evidence seems to me to be against them. This passage might, however, belong to an earlier period than A.HI. 2, inasmuch as it relates to the flight from Makkah. Yet the victory of Badr would naturally recall to Muhammad's mind the circumstances of his flight, and thus lead to their mention here. Principal Subjects. Spoils belong to God and his Apostle True believers and their future reward Muslims reproved for distrusting their Prophet. God gives the Muslims either the Quraish or their caravan Angelic aid vouchsafed to Muhammad The Muslims refreshed and comforted before the battle the infidel Quraish Infidels are doomed to punishment here and hereafter pain of hell-fire The victory of Badr a miracle The Quraish are warned against further warfare with the Muslims exhorted to steadfastness in faith Infidels compared to deaf and dumb brutes Believers are to submit themselves to God and his Apostle VERSES I 2-4 5,6 7 8 9 IO, II 12 13, 14 15, 16 17, 18 19 20, 21 22, 23 24 They are warned against civil strife, deception, and trea chery. God's favour to true believers Plots against Muhammad frustrated by God The infidels liken the Qurán to fables The Quraish were protected from deserved punishment by The idolaters of Makkah rebuked and threatened An amnesty offered to the Quraish Impenitent idolaters to be extirpated from the earth The Muslims were led by God to fight at Badr to attest the The Muslims encouraged, and the infidels lured to destruc- Believers warned against impious vainglory The devil deserts the Quraish at Badr The fate of hypocrites Their doom like that of Pharaoh and his people. The worst of beasts are the infidels Treachery to be met with its like VERSES 25-28 29 30 31 32, 33 34-38 39 40, 41 42 43, 44 45, 46 47,48 49 50 The miracle of Arab union. 64 God with the Prophet and the Muslims in warring for the Captive Quraish exhorted to accept Islám, and warned The brotherhood of the Ansárs and Muháj Jirín 68-70 71 73-75 76 God is against the infidels . The Muslims excited to war against unbelievers SULS. IN THE NAME OF THE MOST MERCIFUL GOD. R15 || (1) THEY will ask thee concerning the spoils: Answer, The division of the spoils belongeth unto GOD and the (1) The spoils, taken at the battle of Badr. "It consisted of 115 camels, 14 horses, a large store of leather (beds and rugs), and much equipage and armour."-Muir's Life of Mahomet, vol. iii. p. III. Apostle. Therefore fear GOD, and compose the matter amicably among you: and obey GOD and his Apostle, if ye are true believers. (2) Verily the true believers are those whose hearts fear when GOD is mentioned, and whose faith increaseth when his signs are rehearsed unto them, and who trust in their LORD; (3) who observe the stated times of prayer, and give alms out of that which we have. bestowed on them. (4) These are really believers: they shall have superior degrees of felicity with their LORD, and forgiveness, and an honourable provision. (5) As thy LORD brought thee forth from thy house with truth, and The division, &c. Rodwell translates this passage correctly-The spoils are God's and the Apostle's. The ellipsis understood by Sale, however, points to the cause for this revelation. It was due to a dispute between those who pursued the Quraish at Badr and those who remained behind to guard the Prophet and the camp as to the division of the spoils. Muhammad silences both parties by telling them the victory was due to neither, but to God, and therefore the spoil was God's and his Apostle's, and that they must await the divine command as to its disposal.-Idem, p. 112. "It is related that Saad Ibn Abi Waqqas, one of the companions, whose brother Omair was slain in this battle, having killed Said Ibn al Ás, took his sword, and carrying it to Muhammad, desired that he might be permitted to keep it; but the Prophet told him that it was not his to give away, and ordered him to lay it with the other spoils. At this repulse and the loss of his brother Saad was greatly disturbed; but in a very little while this chapter was revealed, and thereupon Muhammad gave him the sword, saying, 'You asked this sword of me when I had no power to dispose of it, but now I have received authority from God to distribute the spoils, you may take it.'"-Sale, Baidhawi. (2-4) See notes on chap. ii. 3-5. (5) As thy Lord, &c., i.e., from Madína. "The particle as having nothing in the following words to answer it, al Baidháwi supposes the connection to be, that the division of the spoils belonged to the Prophet, notwithstanding his followers were averse to it, as they had been averse to the expedition itself."-Sale. Rodwell supplies the word Remember, and translates, Remember how thy Lord, &c. The Urdú translations agree with Sale. Part ... were averse. This passage refers to the following circumstances:-Muhammad having received information of the approach of a caravan of the Quraish under Abu Sufián, went forth with his followers to plunder it. But Abu Sufián being apprised of the Muslim expedition, gave them the slip by turning aside and pursuing his journey by another way. Succours had been called for from Makkah, and 950 armed men, mounted on camels and horses, part of the believers were averse to thy directions: (6) they disputed with thee concerning the truth, after it had been made known unto them; no otherwise than as if they had been led forth to death, and had seen it with their eyes. (7) And call to mind when GOD promised you one of the two parties, that it should be delivered unto you, and ye desired that the party which was not furnished with arms should be delivered unto you: but GOD purposed to make known the truth in his words, and to cut off the uttermost part of the unbelievers; (8) that he might verify the truth, and destroy falsehood, although had answered the summons, and notwithstanding the safety of the caravan, they determined to advance and punish the Muslims. Muhammad and his people advanced with the expectation of an easy victory and abundant spoil, but learned to their chagrin of Abu Sufián's escape and the near approach of the succours. The question now arose among the disappointed followers whether they should pursue the caravan or follow Muhammad to the battle. By the aid of revelation and the interposition of Abu Baqr, Omar, and others, the disobedient were induced to submit to Muhammad's orders to attack the succours, which resulted in the celebrated battle of Badr. See Sale's note in loco, and Muir's Life of Mahomet, vol. iii. chap. xii. (6) After it had been made known. Muhammad pretended to have received a promise from Gabriel that he should have either the caravan or victory over the succours. Victory was therefore assumed beforehand, but the smallness of their number made them afraid. (7) One of the two parties. "That is, either the caravan or the succours from Makkah. Father Marracci, mistaking al 'air and al nafír, which are appellatives, and signify the caravan and the troop or body of succours, for proper names, has thence coined two families of the Quraish never heard of before, which he calls Airenses and Naphirenses (Marracci in Alc., p. 297).”—Sale. Ye desired, that the caravan, guarded by only forty armed men, should be attacked. But God proposed, &c. "As if he had said, Your view was only to gain the spoils of the caravan and to avoid danger; but God designed to exalt his true religion by extirpating its adversaries."Sale, Baidhawi. (8) That he might verify the truth. The victory of the Muslims is here declared to be evident proof of the divine mission of Muhammad and the truth of his religion. This claim gave ground to much doubt among the faithful and to scoffs and jeers among unbelievers after the defeat at Ohod. See notes on chap. iii. 121, and verses following. |