Surah Al-'Anfal (The Spoils of War) - سورة الأنفال
بسم الله الرحمن الرحيم
{ يسألونك } يا محمد { عن الأنفال } الغنائم لمن هي { قل } لهم { الأنفال لله } يجعلها حيث يشاء { والرسول } يقسِّمها بأمر الله فقسَّمها صلى الله عليه وسلم بينهم على السواء، رواه الحاكم في المستدرك { فاتقوا الله وأصلحوا ذات بينكم } أي حقيقة ما بينكم بالمودة وترك النزاع { وأطيعوا الله ورسوله إن كنتم مؤمنين } حقا .
Transliteration
Yas-aloonaka AAani al-anfali qulial-anfalu lillahi warrasooli fattaqooAllaha waaslihoo thata baynikum waateeAAooAllaha warasoolahu in kuntum mu/mineen
Sahih International
They ask you, [O Muhammad], about the bounties [of war]. Say, "The [decision concerning] bounties is for Allah and the Messenger." So fear Allah and amend that which is between you and obey Allah and His Messenger, if you should be believers.
Malay
Mereka bertanya kepadamu (wahai Muhammad) tentang harta rampasan perang. Katakanlah: "Harta rampasan perang itu (terserah) bagi Allah dan bagi RasulNya (untuk menentukan pembahagiannya). Oleh itu, bertaqwalah kamu kepada Allah dan perbaikilah keadaan perhubungan di antara kamu, serta taatlah kepada Allah dan RasulNya, jika betul kamu orang-orang yang beriman".
{ إنما المؤمنون } الكاملون الإيمان { الذين إذا ذكر الله } أي وعيده { وجلت } خافت { قلوبهم وإذا تليت عليهم آياته زادتهم إيمانا } تصديقا { وعلى ربهم يتوكلون } به يثقون لا بغيره .
Transliteration
Innama almu/minoona allatheenaitha thukira Allahu wajilat quloobuhum wa-ithatuliyat AAalayhim ayatuhu zadat-hum eemananwaAAala rabbihim yatawakkaloon
Sahih International
The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely -
Malay
Sesungguhnya orang-orang yang beriman itu (yang sempurna imannya) ialah mereka yang apabila disebut nama Allah (dan sifat-sifatNya) gementarlah hati mereka; dan apabila dibacakan kepada mereka ayat-ayatNya, menjadikan mereka bertambah iman, dan kepada Tuhan mereka jualah mereka berserah.
{ الذين يقيمون الصلاة } يأتون بها بحقوقها { ومما رزقناهم } أعطيناهم { ينفقون } في طاعة الله .
Transliteration
Allatheena yuqeemoona assalatawamimma razaqnahum yunfiqoon
Sahih International
The ones who establish prayer, and from what We have provided them, they spend.
Malay
Iaitu orang-orang yang mendirikan sembahyang dan yang mendermakan sebahagian dari apa yang Kami kurniakan kepada mereka.
{ أولئك } الموصوفون بما ذكر { هم المؤمنون حقا } صدقا بلا شك { لهم درجاتٌ } منازل في الجنة { عند ربهم ومغفرة ورزق كريم } في الجنة .
Transliteration
Ola-ika humu almu/minoona haqqanlahum darajatun AAinda rabbihim wamaghfiratun warizqunkareem
Sahih International
Those are the believers, truly. For them are degrees [of high position] with their Lord and forgiveness and noble provision.
Malay
Merekalah orang-orang yang beriman dengan sebenar-benarnya. Mereka akan mendapat pangkat-pangkat yang tinggi di sisi Tuhan mereka dan keampunan serta limpah kurnia yang mulia (di Syurga).
{ كما أخرجك ربُّك من بيتك بالحق } متعلق بأخرج { وإن فريقا من المؤمنين لكارهون } الخروج والجملة حال من كاف أخرجك وكما خبر مبتدأ محذوف أي هذه الحال في كراهتهم لها مثل إخراجك في حال كراهتهم وقد كان خيرا لهم فكذلك أيضا وذلك أن أبا سفيان قدم بعير من الشام فخرج النبي صلى الله عليه وسلم وأصحابه ليغنموها فعلمت قريش فخرج أبو جهل ومقاتلوا مكة ليذبُّوا عنها وهم النفير وأخذ أبو سفيان بالعير طريق الساحل فنجت فقيل لأبي جهل ارجع فأبى وسار إلى بدر. فشاور النبيُّ صلى الله عليه وسلم أصحابه وقال إن الله وعدني إحدى الطائفتين فوافقوه على قتال النفير وكره بعضهم ذلك وقالوا لم نستعدَّ له كما قال تعالى.
Transliteration
Kama akhrajaka rabbuka min baytika bilhaqqiwa-inna fareeqan mina almu/mineena lakarihoon
Sahih International
[It is] just as when your Lord brought you out of your home [for the battle of Badr] in truth, while indeed, a party among the believers were unwilling,
Malay
Sebagaimana (harta rampasan perang ditentukan pembahagiannya dengan kebenaran, maka) Tuhanmu (wahai Muhammad) mengeluarkanmu dari rumahmu (untuk pergi berperang) dengan kebenaran juga, sedang sebahagian dari orang-orang yang beriman itu (sebenarnya) tidak suka (turut berjuang).
{ يجادلونك في الحق } القتال { بعد ما تبيَّن } ظهر لهم { كأنما يُساقون إلى الموت وهم ينظرون } إليه عيانا في كراهتهم له .
Transliteration
Yujadiloonaka fee alhaqqibaAAda ma tabayyana kaannama yusaqoona ilaalmawti wahum yanthuroon
Sahih International
Arguing with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking on.
Malay
Mereka membantahmu tentang kebenaran (berjihad) setelah nyata (kepada mereka kemenangan yang engkau janjikan), seolah-olah mereka dihalau kepada kematian, sedang mereka melihat (sebab-sebabnya).
{ و } اذكر { إذ يعدكم الله إحدى الطائفتين } العير أو النفير { أنها لكم وتودُّون } تريدون { أن غير ذات الشوكة } أي البأس والسلاح وهي العير { تكون لكم } لقلة عددها ومدَدها بخلاف النفير { ويريد الله أن يُحق الحق } يظهر { بكلماته } السابقة بظهور الإسلام { ويقطع دابر الكافرين } آخرهم بالاستئصال فأمركم بقتال النفير .
Transliteration
Wa-ith yaAAidukumu Allahu ihdaatta-ifatayni annaha lakum watawaddoonaanna ghayra thati ashshawkati takoonu lakumwayureedu Allahu an yuhiqqa alhaqqa bikalimatihiwayaqtaAAa dabira alkafireen
Sahih International
[Remember, O believers], when Allah promised you one of the two groups - that it would be yours - and you wished that the unarmed one would be yours. But Allah intended to establish the truth by His words and to eliminate the disbelievers
Malay
Dan (ingatlah) ketika Allah menjanjikan kepada kamu salah satu dari dua angkatan, menjadi untuk kamu (menghadapinya), sedang kamu suka kiranya (angkatan perniagaan) bukan angkatan (perang) yang mempunyai kekuatan itu yang dijadikan untuk kamu (menghadapinya). Padahal Allah menghendaki untuk menetapkan yang benar (ugama Islam) dengan Kalimah-kalimahNya, dan untuk membinasakan kaum yang kafir seluruhnya;
{ ليُحق الحق ويبطل } يمحق { الباطل } الكفر { ولو كره المجرمون } المشركون ذلك .
Transliteration
Liyuhiqqa alhaqqa wayubtilaalbatila walaw kariha almujrimoon
Sahih International
That He should establish the truth and abolish falsehood, even if the criminals disliked it.
Malay
Supaya Allah menegakkan yang benar itu dan menghapuskan yang salah (kufur dan syirik), sekalipun golongan (kafir musyrik) yang berdosa itu tidak menyukainya.
اذكر { إذ تستغيثون ربَّكم } تطلبون منه الغوث بالنصر عليهم { فاستجاب لكم أني } أي بأني { مُمدُّكم } معينكم { بألف من الملائكة مردفين } متتابعين يردف بعضهم بعضا وعدهم بها أوَّلا ثم صارت ثلاثة آلاف ثم خمسة كما في آل عمران وقرئ بآلُف كأفُلس جمع .
Transliteration
Ith tastagheethoona rabbakum fastajabalakum annee mumiddukum bi-alfin mina almala-ikatimurdifeen
Sahih International
[Remember] when you asked help of your Lord, and He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another."
Malay
(Ingatlah) ketika kamu memohon pertolongan kepada tuhan kamu, lalu Ia perkenankan permohonan kamu (dengan firmanNya): "Sesungguhnya Aku akan membantu kamu dengan seribu (bala tentera) dari malaikat yang datang berturut-turut.
{ وما جعله الله } أي الإمداد { إلا بشرى ولتطمئن به قلوبكم وما النصر إلا من عند الله إن الله عزيز حكيم } .
Transliteration
Wama jaAAalahu Allahu illabushra walitatma-inna bihi quloobukum wama annasruilla min AAindi Allahi inna Allaha AAazeezunhakeem
Sahih International
And Allah made it not but good tidings and so that your hearts would be assured thereby. And victory is not but from Allah . Indeed, Allah is Exalted in Might and Wise.
Malay
Dan Allah tidak menjadikan (bantuan malaikat) itu melainkan sebagai berita gembira dan supaya hati kamu tenang tenteram dengannya. Dan kemenangan itu pula hanyalah dari sisi Allah. Sesungguhnya Allah Maha Kuasa, lagi Maha Bijaksana.
اذكر { إذ يُغشِّيكم النعاس أمنة } أمنا مما حصل لكم من الخوف { منه } تعالى { وَيُنَزِّلُ عليكم من السماء ماء ليطهركم به } من الأحداث والجنابات { ويذهب عنكم رجز الشيطان } وسوسته إليكم بأنكم لو كنتم على الحق ما كنتم ظمأى محدثين والمشركون على الماء { وليربط } يحبس { على قلوبكم } باليقين والصبر { ويثبِّت به الأقدام } أن تسوخ في الرمل .
Transliteration
Ith yughashsheekumu annuAAasaamanatan minhu wayunazzilu AAalaykum mina assama-imaan liyutahhirakum bihi wayuthhiba AAankumrijza ashshaytani waliyarbita AAalaquloobikum wayuthabbita bihi al-aqdam
Sahih International
[Remember] when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts and plant firmly thereby your feet.
Malay
(Ingatlah) ketika kamu diliputi perasaan mengantuk sebagai satu (pemberian) aman dari Allah (untuk menghapuskan kecemasan kamu). Dan (ingatlah ketika) Ia menurunkan kepada kamu hujan dari langit untuk mensucikan kamu dengannya dan menghapuskan dari kamu gangguan Syaitan, dan juga untuk menguatkan hati kamu dan menetapkan dengannya tapak pendirian (kamu di medan perjuangan).
{ إذ يوحي ربك إلى الملائكة } الذين أمد بهم المسلمين { أني } أي بأني { معكم } بالعون والنصر { فثبِّتوا الذين آمنوا } بالإعانة والتبشير { سألقي في قلوب الذين كفروا الرعب } الخوف { فاضربوا فوق الأعناق } أي الرءوس { واضربوا منهم كل بنان } أي أطراف اليدين والرجلين فكان الرجل يقصد ضرب رقبة الكافر فتسقط قبل أن يصل إليه سيفه ورماهم صلى الله عليه وسلم بقبضة من الحصى فلم يبق مشرك إلا دخل في عينيه منها شيء فهزموا .
Transliteration
Ith yoohee rabbuka ilaalmala-ikati annee maAAakum fathabbitoo allatheena amanoosaolqee fee quloobi allatheena kafaroo arruAAba fadriboofawqa al-aAAnaqi wadriboo minhum kulla banan
Sahih International
[Remember] when your Lord inspired to the angels, "I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip."
Malay
(Ingatlah) ketika Tuhanmu wahyukan kepada malaikat: "Sesungguhnya Aku menyertai kamu (memberi pertolongan), maka tetapkanlah (hati) orang-orang yang beriman. Aku akan mengisi hati orang-orang yang kafir dengan perasaan gerun; oleh itu, pancunglah leher mereka (musuh) dan potonglah tiap-tiap anggota mereka"
{ ذلك } العذاب الواقع بهم { بأنهم شاقوا } خالفوا { الله ورسوله ومن يشاقق الله ورسوله فإن الله شديد العقاب } له .
Transliteration
Thalika bi-annahum shaqqoo Allahawarasoolahu waman yushaqiqi Allaha warasoolahufa-inna Allaha shadeedu alAAiqab
Sahih International
That is because they opposed Allah and His Messenger. And whoever opposes Allah and His Messenger - indeed, Allah is severe in penalty.
Malay
(Perintah) yang demikian ialah kerana sesungguhnya mereka menentang Allah dan RasulNya; dan sesiapa yang menentang Allah dan RasulNya, maka sesungguhnya Allah Maha berat azab seksaNya.
{ ذلكم } العذاب { فذوقوه } أيها الكفار في الدنيا { وأن للكافرين } في الآخرة { عذاب النار } .
Transliteration
Thalikum fathooqoohu waannalilkafireena AAathaba annar
Sahih International
"That [is yours], so taste it." And indeed for the disbelievers is the punishment of the Fire.
Malay
Itulah (azab dunia) maka rasalah dia (hai orang-orang kafir). Sesungguhnya orang-orang yang kafir disediakan baginya azab neraka (di akhirat).
{ يا أيها الذين آمنوا إذا لقيتم الذين كفروا زحفا } أي مجتمعين كأنهم لكثرتهم يزحفون { فلا تولُّوهم الأدبار } منهزمين .
Transliteration
Ya ayyuha allatheena amanooitha laqeetumu allatheena kafaroo zahfan falatuwalloohumu al-adbar
Sahih International
O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn to them your backs [in flight].
Malay
Wahai orang-orang yang beriman! Apabila kamu bertemu dengan orang-orang kafir yang sedang mara menyerang, maka janganlah kamu berpaling undur dari menentang mereka.
{ ومن يولهم يومئذ } أي يوم لقائهم { دُبُرَهُ إلا متحرفا } منعطفا { لقتال } بأن يريهم الغرَّة مكيدة وهو يريد الكرَّة { أو متحيزا } منضما { إلى فئة } جماعة من المسلمين يستنجد بها { فقد باء } رجع { بغضب من الله ومأواه جنهم وبئس المصير } المرجع هي وهذا مخصوص بما لم يزد الكفار على الضعف .
Transliteration
Waman yuwallihim yawma-ithin duburahuilla mutaharrifan liqitalin aw mutahayyizanila fi-atin faqad baa bighadabin mina Allahiwama/wahu jahannamu wabi/sa almaseer
Sahih International
And whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly returned with anger [upon him] from Allah , and his refuge is Hell - and wretched is the destination.
Malay
Dan sesiapa berpaling undur dari menentang mereka pada ketika itu - kecuali ia bergerak ke arah lain (untuk menjalankan tipu muslihat) peperangan, atau hendak menyatukan diri dengan pasukan yang lain - maka sesungguhnya ia tetaplah mendapat kemurkaan dari Allah, dan tempatnya ialah neraka jahanam; sedang neraka jahanam ialah seburuk-buruk tempat kembali.
{ فلم تقتلوهم } ببدر بقوتكم { ولكنَّ الله قتلهم } بنصره إيّاكم { وما رميت } يا محمد لأعين القوم { إذ رميت } بالحصى لأن كفا من الحصى لا يملأ عيون الجيش الكثير برمية بشر { ولكنَّ الله رمى } بإيصال ذلك إليهم فعل ذلك ليقهر الكافرين { وليبلي المؤمنين منه بلاءً } عطاء { حسنا } هو الغنيمة { إن الله سميع } لأقوالهم { عليم } بأحوالهم .
Transliteration
Falam taqtuloohum walakinna Allahaqatalahum wama ramayta ith ramayta walakinnaAllaha rama waliyubliya almu/mineena minhu balaanhasanan inna Allaha sameeAAun AAaleem
Sahih International
And you did not kill them, but it was Allah who killed them. And you threw not, [O Muhammad], when you threw, but it was Allah who threw that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing.
Malay
Maka bukanlah kamu yang membunuh mereka, akan tetapi Allah jualah yang menyebabkan pembunuhan mereka. Dan bukanlah engkau (wahai Muhammad) yang melempar ketika engkau melempar, akan tetapi Allah jualah yang melempar (untuk membinasakan orang-orang kafir), dan untuk mengurniakan orang-orang yang beriman dengan pengurniaan yang baik (kemenangan) daripadaNya. Sesungguhnya Allah Maha Mendengar, lagi Maha Mengetahui.
{ ذلكم } الإبلاء حق { وأن الله موهنُ } مضعف { كيد الكافرين } .
Transliteration
Thalikum waanna Allaha moohinukaydi alkafireen
Sahih International
That [is so], and [also] that Allah will weaken the plot of the disbelievers.
Malay
Demikianlah (caranya nikmat yang dikurniakanNya kepada kamu), dan sesungguhnya Allah sentiasa melumpuhkan tipu daya orang-orang yang kafir.
{ إن تستفتحوا } أيها الكفار إن تطلبوا الفتح أي القضاء حيث قال أبو جهل منكم: اللهم أينا كان أقطع للرحمن وأتانا بما لا نعرف فأحنه الغداة أي أهلكه { فقد جاءكم الفتح } القضاء بهلاك من هو كذلك وهو أبو جهل ومن قتل معه دون النبي صلى الله عليه وسلم والمؤمنين { وإن تنتهوا } عن الكفر والحرب { فهو خير لكم وإن تعودوا } لقتال النبي صلى الله عليه وسلم { نعد } لنصره عليكم { ولن تغني } تدفع { عنكم فئتكم } جماعاتكم { شيئا ولو كثرت وإنَّ الله مع المؤمنين } بكسر إن استئنافا وفتحها على تقدير اللام .
Transliteration
In tastaftihoo faqad jaakumualfathu wa-in tantahoo fahuwa khayrun lakum wa-intaAAoodoo naAAud walan tughniya AAankum fi-atukum shay-an walawkathurat waanna Allaha maAAa almu/mineen
Sahih International
If you [disbelievers] seek the victory - the defeat has come to you. And if you desist [from hostilities], it is best for you; but if you return [to war], We will return, and never will you be availed by your [large] company at all, even if it should increase; and [that is] because Allah is with the believers.
Malay
Jika kamu (hai orang-orang musyrik) memohon supaya diberi kemenangan (bagi pihak yang benar) maka sesungguhnya kemenangan (yang kamu pohonkan) itu telah datang (dan disaksikan oleh) kamu; dan jika kamu berhenti (daripada memusuhi Nabi Muhammad, s.a.w) maka yang demikian amat baik bagi kamu, dan jika kamu kembali (memusuhinya), Kami juga kembali (menolongnya mengalahkan kamu); dan golongan (angkatan perang) kamu tidak sekali-kali akan dapat menyelamatkan kamu sedikitpun, sekalipun ia lebih ramai; dan (yang demikian itu adalah kerana) sesungguhnya Allah beserta orang-orang yang beriman.
{ يا أيها الذين آمنوا أطيعوا الله ورسوله ولا تولَّوْا } تعرضوا { عنه } بمخالفة أمره { وأنتم تسمعون } القرآن والمواعظ .
Transliteration
Ya ayyuha allatheena amanooateeAAoo Allaha warasoolahu wala tawallawAAanhu waantum tasmaAAoon
Sahih International
O you who have believed, obey Allah and His Messenger and do not turn from him while you hear [his order].
Malay
Wahai orang-orang yang beriman! Taatlah kepada Allah dan RasulNya dan janganlah kamu berpaling daripadanya, sedang kamu mendengar (Al-Quran yang mewajibkan taatnya).
{ ولا تكونوا كالذين قالوا سمعنا وهم لا يسمعون } سماع تدبر واتعاظ وهم المنافقون أو المشركون .
Transliteration
Wala takoonoo kallatheenaqaloo samiAAna wahum la yasmaAAoon
Sahih International
And do not be like those who say, "We have heard," while they do not hear.
Malay
Dan janganlah kamu menjadi seperti orang-orang (kafir dan munafik) yang berkata: "Kami dengar", padahal mereka tidak mendengar (tidak mahu menerima dan mematuhinya).
{ إن شرَّ الدواب عند الله الصمٌّ } عن سماع الحق { البكم } عن النطق به { الذين لا يعقلونـ } ـه .
Transliteration
Inna sharra addawabbi AAindaAllahi assummu albukmu allatheena layaAAqiloon
Sahih International
Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason.
Malay
Sesungguhnya sejahat-jahat makhluk yang melata, pada sisi (hukum dan ketetapan) Allah, ialah orang-orang yang pekak lagi bisu, yang tidak mahu memahami sesuatupun (dengan akal fikirannya).
{ ولو علم الله فيهم خيرا } صلاحا بسماع الحق { لأسمعهم } سماع تفهم { ولو أسمعهم } فرضا وقد علم أن لا خير فيهم { لتوَّلوا } عنه { وهم معرضون } عن قبوله عنادا وجحودا .
Transliteration
Walaw AAalima Allahu feehim khayranlaasmaAAahum walaw asmaAAahum latawallaw wahum muAAridoon
Sahih International
Had Allah known any good in them, He would have made them hear. And if He had made them hear, they would [still] have turned away, while they were refusing.
Malay
Dan kalaulah Allah mengetahui ada kebaikan pada mereka, tentulah Ia menjadikan mereka dapat mendengar; dan kalau Allah menjadikan mereka dapat mendengar juga (dengan keadaan yang demikian), nescaya mereka tidak menerimanya sambil memalingkan diri.
{ يا أيها الذين آمنوا استجيبوا لله وللرسول } بالطاعة { إذا دعاكم لما يحييكم } من أمر الدين أنه سبب الحياة الأبدية { واعلموا أن الله يحول بين المرء وقلبه } فلا يستطيع أن يؤمن أو يكفر إلا بإرادته { وأنه إليه تُحشرون } فيجازيكم بأعمالكم .
Transliteration
Yaayyuha allatheena amanooistajeeboo lillahi walirrasooli itha daAAakumlima yuhyeekum waAAlamoo anna Allahayahoolu bayna almar-i waqalbihi waannahu ilayhi tuhsharoon
Sahih International
O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. And know that Allah intervenes between a man and his heart and that to Him you will be gathered.
Malay
Wahai orang-orang yang beriman, sahut dan sambutlah seruan Allah dan seruan RasulNya apabila Ia menyeru kamu kepada perkara-perkara yang menjadikan kamu hidup sempurna; dan ketahuilah bahawa sesungguhnya Allah berkuasa mengubah atau menyekat di antara seseorang itu dengan (pekerjaan) hatinya, dan sesungguhnya kepadaNyalah kamu akan dihimpunkan.
{ واتقوا فتنة } إن أصابتكم { لا تصيبنَّ الذين ظلموا منكم خاصة } بل تعمهم وغيرهم واتقاؤها بإنكار موجبها من المنكر { واعلموا أن الله شديد العقاب } لمن خالفه .
Transliteration
Wattaqoo fitnatan la tuseebannaallatheena thalamoo minkum khassatanwaAAlamoo anna Allaha shadeedu alAAiqab
Sahih International
And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty.
Malay
Dan jagalah diri kamu daripada (berlakunya) dosa (yang membawa bala bencana) yang bukan sahaja akan menimpa orang-orang yang zalim di antara kamu secara khusus (tetapi akan menimpa kamu secara umum). Dan ketahuilah bahawa Allah Maha berat azab seksaNya.
{ واذكروا إذ أنتم قليل مستضعَفون في الأرض } أرض مكة { تخافون أن يتخطَّفكم الناس } يأخذكم الكفار بسرعة { فآواكم } إلى المدينة { وأيَّدكم } قوَّاكم { بنصره } يوم بدر بالملائكة { ورزقكم من الطيبات } الغنائم { لعلكم تشكرون } نعمه .
Transliteration
Wathkuroo ith antumqaleelun mustadAAafoona fee al-ardi takhafoonaan yatakhattafakumu annasu faawakumwaayyadakum binasrihi warazaqakum mina attayyibatilaAAallakum tashkuroon
Sahih International
And remember when you were few and oppressed in the land, fearing that people might abduct you, but He sheltered you, supported you with His victory, and provided you with good things - that you might be grateful.
Malay
Dan ingatlah ketika kamu sedikit bilangannya serta tertindas di bumi, kamu takut orang-orang menangkap dan melarikan kamu, maka Allah memberi kamu tempat bermustautin dan diperkuatkanNya kamu dengan pertolonganNya, serta dikurniakanNya kamu dari rezeki yang baik-baik, supaya kamu bersyukur.
ونزل في أبي لبابة مروان بن عبد المنذر وقد بعثه رسول الله صلى الله عليه وسلم إلى قريظة لينزلوا على حكمه فاستشاروه فأشار إليهم أنه الذبح لأن عياله وماله فيهم { يا أيها الذين آمنوا لا تخونوا الله والرسول و تخونوا أماناتكم } ما ائتمنتم عليه من الدين وغيره { وأنتم تعلمون } .
Transliteration
Ya ayyuha allatheena amanoola takhoonoo Allaha warrasoola watakhoonooamanatikum waantum taAAlamoon
Sahih International
O you who have believed, do not betray Allah and the Messenger or betray your trusts while you know [the consequence].
Malay
Wahai orang-orang yang beriman! Janganlah kamu mengkhianati (amanah) Allah dan RasulNya, dan (janganlah) kamu mengkhianati amanah-amanah kamu, sedang kamu mengetahui (salahnya).
{ واعلموا أنما أموالكم وأولادُكم فتنهٌ } لكم صادة عن أمور الآخرة { وأن الله عنده أجر عظيم } فلا تفوِّتوه بمراعاة الأموال والأولاد والخيانة لأجلهم، ونزل في توبته .
Transliteration
WaAAlamoo annama amwalukumwaawladukum fitnatun waanna Allaha AAindahu ajrunAAatheem
Sahih International
And know that your properties and your children are but a trial and that Allah has with Him a great reward.
Malay
Dan ketahuilah bahawa harta benda kamu dan anak-anak kamu itu hanyalah menjadi ujian, dan sesungguhnya di sisi Allah jualah pahala yang besar.
{ يا أيها الذين آمنوا إن تتقوا الله } بالإنابة وغيرها { يجعل لكم فرقانا } بينكم وبين ما تخافون فتنجون { ويكفِّر عنكم سيئآتكم ويغفر لكم } ذنوبكم { والله ذو الفضل العظيم } .
Transliteration
Ya ayyuha allatheena amanooin tattaqoo Allaha yajAAal lakum furqananwayukaffir AAankum sayyi-atikum wayaghfir lakum wallahuthoo alfadli alAAatheem
Sahih International
O you who have believed, if you fear Allah , He will grant you a criterion and will remove from you your misdeeds and forgive you. And Allah is the possessor of great bounty.
Malay
Wahai orang-orang yang beriman! Jika kamu bertaqwa kepada Allah, nescaya Ia mengadakan bagi kamu (petunjuk) yang membezakan antara yang benar dengan yang salah, dan menghapuskan kesalahan-kesalahan kamu, serta mengampunkan (dosa-dosa) kamu. Dan Allah (sememangnya) mempunyai limpah kurnia yang besar.
{ و } اذكر يا محمد { إذ يمكر بك الذين كفروا } وقد اجتمعوا للمشاورة في شأنك بدار الندوة { ليثبتوك } يوثقوك ويحبسوك { أو يقتلوك } كلهم قَتلَة رجل واحد { أو يخرجوك } من مكة { ويمكرون } بك { ويمكرُ الله } بهم بتدبير أمرك بأن أوحى إليك ما دبروه وأمرك بالخروج { والله خير الماكرين } أعلمهم به .
Transliteration
Wa-ith yamkuru bika allatheenakafaroo liyuthbitooka aw yaqtulooka aw yukhrijooka wayamkuroonawayamkuru Allahu wallahu khayru almakireen
Sahih International
And [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allah plans. And Allah is the best of planners.
Malay
Dan ingatlah (wahai Muhammad), ketika orang-orang kafir musyrik (Makkah) menjalankan tipu daya terhadapmu untuk menahanmu, atau membunuhmu, atau mengusirmu. Mereka menjalankan tipu daya dan Allah menggagalkan tipu daya (mereka), kerana Allah sebaik-baik yang menggagalkan tipu daya.
{ وإذا تُتلى عليهم آياتنا } القرآن { قالوا قد سمعنا لو نشاء لقلنا مثل هذا } قاله النضر بن الحارث لأنه كان يأتي الحيرة يتجر فيشتري كتب أخبار الأعاجم ويحدث بها أهل مكة { إن } ما { هذا } القرآن { إلا أساطير } أكاذيب { الأولين } .
Transliteration
Wa-itha tutla AAalayhim ayatunaqaloo qad samiAAna law nashao laqulnamithla hatha in hatha illa asateerual-awwaleen
Sahih International
And when Our verses are recited to them, they say, "We have heard. If we willed, we could say [something] like this. This is not but legends of the former peoples."
Malay
Dan apabila dibacakan kepada mereka ayat-ayat Kami, mereka berkata: "Sesungguhnya kami telah mendengarnya. Kalau kami mahu, nescaya kami dapat mengatakan (kata-kata) seperti (Al-Quran) ini. (Al-Quran) ini tidak lain hanyalah cerita cerita dongeng orang-orang dahulu kala".
{ وإذ قالوا اللهم إن كان هذا } الذي يقرؤه محمد { هو الحقَّ } المنزل { من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم } مؤلم على إنكاره قاله النصر ، وغيره استهزاءً وإيهاما أنه على بصيرة وجزم ببطلانه .
Transliteration
Wa-ith qaloo allahummain kana hatha huwa alhaqqa min AAindika faamtirAAalayna hijaratan mina assama-iawi i/tina biAAathabin aleem
Sahih International
And [remember] when they said, "O Allah , if this should be the truth from You, then rain down upon us stones from the sky or bring us a painful punishment."
Malay
Dan (ingatlah) ketika mereka (kaum musyrik Makkah) berkata: "Wahai tuhan kami! Jika betul (Al-Quran) itu ialah yang benar dari sisimu, maka hujanilah kami dengan batu dari langit, atau datangkanlah kepada kami azab seksa yang tidak terperi sakitnya".
قال تعالى: { وما كان الله ليعذَّبهم } بما سألوه { وأنت فيهم } لأن العذاب إذا نزل عَمَّ ولم تعذَّب أمة إلا بعد خروج نبيها والمؤمنين منها { وما كان الله معذبَهم وهم يستغفرون } حيث يقولون في طوافهم: غفرانك ، غفرانك. وقيل أهم المؤمنون المستضعفون فيهم كما قال تعالى: (لو تزيَّلوا لعذبنا الذين كفروا منهم عذابا أليما) .
Transliteration
Wama kana AllahuliyuAAaththibahum waanta feehim wama kanaAllahu muAAaththibahum wahum yastaghfiroon
Sahih International
But Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness.
Malay
Dan Allah tidak sekali-kali akan menyeksa mereka, sedang engkau (wahai Muhammad) ada di antara mereka; dan Allah tidak akan menyeksa mereka sedang mereka beristighfar (meminta ampun).
{ ومالهم أ } ن { لا يعذبهم الله } بالسيف بعد خروجك والمستضعفين وعلى القول الأول هي ناسخة لما قبلها وقد عذَّبهم الله ببدر وغيره { وهم يصدُّون } يمنعون النبي صلى الله عليه وسلم والمسلمين { عن المسجد الحرام } أن يطوفوا به { وما كانوا أولياءه } كما زعموا { إن } ما { أولياؤه إلا المتقون ولكن أكثرهم لا يعلمون } أن لا ولاية لهم عليه .
Transliteration
Wama lahum alla yuAAaththibahumuAllahu wahum yasuddoona AAani almasjidi alharamiwama kanoo awliyaahu in awliyaohu illaalmuttaqoona walakinna aktharahum la yaAAlamoon
Sahih International
But why should Allah not punish them while they obstruct [people] from al-Masjid al- Haram and they were not [fit to be] its guardians? Its [true] guardians are not but the righteous, but most of them do not know.
Malay
Dan mengapa mereka tidak patut diseksa oleh Allah, sedang mereka menyekat (orang-orang Islam) dari masjid Al-Haraam, padahal mereka bukanlah orang-orang yang berhak menguasainya (kerana mereka kafir musyrik)? Sebenarnya orang-orang yang berhak menguasainya hanyalah orang-orang yang bertaqwa, tetapi kebanyakan mereka tidak mengetahui.
{ وما كان صلاتُهم عند البيت إلا مُكاءً } صفيرا { وتصديةً } تصفيقا أي جعلوا ذلك موضع صلاتهم التي أمروا بها { فذوقوا العذاب } ببدر { بما كنتم تكفرون } .
Transliteration
Wama kana salatuhumAAinda albayti illa mukaan watasdiyatan fathooqooalAAathaba bima kuntum takfuroon
Sahih International
And their prayer at the House was not except whistling and handclapping. So taste the punishment for what you disbelieved.
Malay
Dan tiadalah sembahyang mereka di sisi Baitullah itu melainkan bersiul-siul dan bertepuk tangan. Oleh itu rasalah kamu (wahai orang kafir) akan azab seksa dengan sebab kekufuran kamu.
{ إن الذين كفروا ينفقون أموالهم } في حرب النبي صلى الله عليه وسلم { ليصدوا عن سبيل الله فسينفقونها ثم تكون } في عاقبة الأمر { عليهم حسرة } ندامة لفواتها وفوات ما قصدوه { ثم يغلبون } في الدنيا { والذين كفروا } منهم { إلى جهنم } في الآخرة { يحشرون } يساقون .
Transliteration
Inna allatheena kafaroo yunfiqoonaamwalahum liyasuddoo AAan sabeeli Allahifasayunfiqoonaha thumma takoonu AAalayhim hasratanthumma yughlaboona wallatheena kafaroo ilajahannama yuhsharoon
Sahih International
Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah . So they will spend it; then it will be for them a [source of] regret; then they will be overcome. And those who have disbelieved - unto Hell they will be gathered.
Malay
Sesungguhnya orang-orang kafir yang selalu membelanjakan harta mereka untuk menghalangi (manusia) dari jalan Allah, maka mereka tetap membelanjakannya kemudian (harta yang dibelanjakan) itu menyebabkan penyesalan kepada mereka, tambahan pula mereka dikalahkan. Dan (ingatlah) orang-orang kafir itu (akhirnya) dihimpunkan dalam neraka jahanam.
{ ليميزَ } متعلق بتكون بالتخفيف والشديد أي يفصل { الله الخبيث } الكافر { من الطيب } المؤمن { ويجعل الخبيث بعضه على بعض فيَرْكُمَهُ جميعا } يجمعه متراكما بعضه على بعض { فيجعله في جهنَّم أولئك هم الخاسرون } .
Transliteration
Liyameeza Allahu alkhabeetha mina attayyibiwayajAAala alkhabeetha baAAdahu AAala baAAdinfayarkumahu jameeAAan fayajAAalahu fee jahannama ola-ikahumu alkhasiroon
Sahih International
[This is] so that Allah may distinguish the wicked from the good and place the wicked some of them upon others and heap them all together and put them into Hell. It is those who are the losers.
Malay
Kerana Allah hendak membezakan yang jahat (golongan yang ingkar) dari yang baik (golongan yang beriman), dan menjadikan (golongan) yang jahat itu setengahnya bersatu dengan setengahnya yang lain, lalu ditimbunkannya kesemuanya, serta dimasukkannya ke dalam neraka Jahanam. Mereka itulah orang-orang yang rugi.
{ قل للذين كفروا } كأبي سفيان وأصحابه { إن ينتهوا } عن الكفر وقتال النبي صلى الله عليه وسلم { يُغفر لهم ما قد سلف } من أعمالهم { وإن يعودوا } إلى قتال { فقد مضت سنَّةُ الأولين } أي سنتنا فيهم بالإهلاك فكذا نفعل بهم .
Transliteration
Qul lillatheena kafaroo in yantahooyughfar lahum ma qad salafa wa-in yaAAoodoo faqad madatsunnatu al-awwaleen
Sahih International
Say to those who have disbelieved [that] if they cease, what has previously occurred will be forgiven for them. But if they return [to hostility] - then the precedent of the former [rebellious] peoples has already taken place.
Malay
Katakanlah (wahai Muhammad) kepada orang-orang yang kafir itu, jika mereka berhenti (dari kekufurannya), nescaya akan diampunkan dosa mereka yang telah lalu, dan jika mereka kembali lagi (ingkar maka Kami akan menyeksa mereka), kerana sesungguhnya telah berlakulah kebinasaan orang-orang (yang kufur ingkar) dahulu kala.
{ وقاتلوهم حتى لا تكون } توجد { فتنةٌ } شرك { ويكون الدِّين كله لله } وحده ولا يعبد غيره { فإن انتهوا } عن الكفر { فإن الله بما يعملون بصير } فيجازيهم به .
Transliteration
Waqatiloohum hatta latakoona fitnatun wayakoona addeenu kulluhu lillahifa-ini intahaw fa-inna Allaha bima yaAAmaloona baseer
Sahih International
And fight them until there is no fitnah and [until] the religion, all of it, is for Allah . And if they cease - then indeed, Allah is Seeing of what they do.
Malay
Dan perangilah mereka sehingga tidak ada lagi fitnah, dan (sehingga) menjadilah ugama itu seluruhnya (bebas) bagi Allah semata-mata. Kemudian jika mereka berhenti (dari kekufurannya dan gangguannya, nescaya mereka diberikan balasan yang baik) kerana sesungguhnya Allah Maha Melihat akan apa yang mereka kerjakan.
{ وإن تولَّوا } عن الإيمان { فاعلموا أن الله مولاكم } ناصركم ومتولي أموركم { نعم المولى } هو { ونعم النصير } أي الناصر لكم .
Transliteration
Wa-in tawallaw faAAlamoo anna Allahamawlakum niAAma almawla waniAAma annaseer
Sahih International
But if they turn away - then know that Allah is your protector. Excellent is the protector, and Excellent is the helper.
Malay
Dan jika mereka berpaling (enggan beriman dan tidak berhenti daripada menceroboh) maka ketahuilah bahawasanya Allah Pelindung kamu; Dia lah sebaik-baik Pelindung dan sebaik-baik Penolong (yang menyelamatkan dan menjayakan kamu).
{ واعلموا أنما غنمتم } أخذتم من الكفار قهرا { من شيء فأن لله خمسه } يأمر فيه بما يشاء { وللرسول ولذي القربى } قرابة النبي صلى الله عليه وسلم من بني هاشم وبني المطلب { واليتامى } أطفال المسلمين الذين هلك آباؤهم وهم فقراء { والمساكين } ذوي الحاجة من المسلمين { وابن السبيل } المنقطع في سفره من المسلمين، أي يستحقه النبي صلى الله عليه وسلم والأصناف الأربعة على ما كان يقسمه من أن لكلٍ خُمسَ الخمس، والأخماس الأربعة الباقية للغانمين { إن كنتم آمنتم بالله } فاعملوا ذلك { وما } عطف على بالله { أنزلنا على عبدنا } محمد صلى الله عليه وسلم من الملائكة والآيات { يوم الفرقان } أي يوم بدر الفارق بين الحق والباطل { يوم التقى الجمعان } المسلمون والكفار { والله على كل شيء قدير } ومنه نصركم مع قلتكم وكثرتهم .
Transliteration
WaAAlamoo annama ghanimtummin shay-in faanna lillahi khumusahu walirrasooliwalithee alqurba walyatama walmasakeeniwabni assabeeli in kuntum amantum billahiwama anzalna AAala AAabdina yawmaalfurqani yawma iltaqa aljamAAani wallahuAAala kulli shay-in qadeer
Sahih International
And know that anything you obtain of war booty - then indeed, for Allah is one fifth of it and for the Messenger and for [his] near relatives and the orphans, the needy, and the [stranded] traveler, if you have believed in Allah and in that which We sent down to Our Servant on the day of criterion - the day when the two armies met. And Allah , over all things, is competent.
Malay
Dan ketahuilah, bahawa apa sahaja yang kamu dapati sebagai harta rampasan perang, maka sesungguhnya satu perlimanya (dibahagikan) untuk (jalan) Allah, dan untuk RasulNya, dan untuk kerabat (Rasulullah), dan anak-anak yatim, dan orang-orang miskin, serta ibnus-sabil (orang musafir yang keputusan), jika kamu beriman kepada Allah dan kepada apa yang telah diturunkan oleh Kami (Allah) kepada hamba Kami (Muhammad) pada "Hari Al-Furqaan", iaitu hari bertemunya dua angkatan tentera (Islam dan kafir, di medan perang Badar). Dan (ingatlah) Allah Maha Kuasa atas tiap-tiap sesuatu.
{ إذ } بدل من يوم { أنتم } كائنون { بالعُدوة الدنيا } القربى من المدينة وهى بضم العين وكسرها جانب الوادي { وهم بالعدوة القصوى } البعدى منها { والركب } العير كائنون بمكان { أسفل منكم } مما يلي البحر { ولو تواعدتم } أنتم والنفير للقتال { لاختلفتم في الميعاد ولكن } جمعكم بغير ميعاد { ليقضى الله أمرا كان مفعولا } في علمه وهو نصر الإسلام وَمَحْقُ الكفر فعل ذلك { ليهلك } يكفر { من هلك عن بينةٍ } أي بعد حجة ظاهرة قامت عليه وهي نصر المؤمنين مع قلتهم على الجيش الكثير { ويحيى } يؤمن { من حيَّ عن بينة وإن الله لسميع عليم } .
Transliteration
Ith antum bilAAudwati addunyawahum bilAAudwati alquswa warrakbuasfala minkum walaw tawaAAadtum lakhtalaftum feealmeeAAadi walakin liyaqdiya Allahuamran kana mafAAoolan liyahlika man halaka AAan bayyinatinwayahya man hayya AAan bayyinatin wa-innaAllaha lasameeAAun AAaleem
Sahih International
[Remember] when you were on the near side of the valley, and they were on the farther side, and the caravan was lower [in position] than you. If you had made an appointment [to meet], you would have missed the appointment. But [it was] so that Allah might accomplish a matter already destined - that those who perished [through disbelief] would perish upon evidence and those who lived [in faith] would live upon evidence; and indeed, Allah is Hearing and Knowing.
Malay
(Iaitu) ketika kamu berada di tepi lembah yang dekat (ke Madinah) dan mereka (pihak musuh) berada di tepi lembah yang jauh (dari Madinah), sedang Kafilah (pembawa dagangan musuh) berada di tempat yang rendah dari tempat kamu (di tepi laut). Dan kalaulah kamu berjanji (dengan mereka mengenai peperangan itu) nescaya kamu akan berselisih pada menentukan harinya. Akan tetapi (pertemuan angkatan kamu dengan angkatan mereka yang tidak disangka-sangka itu) ialah supaya Allah melakukan suatu perkara (kemenangan Islam) yang telah ditetapkan berlakunya, iaitu supaya orang (kafir musyrik) yang binasa itu, binasa dengan keterangan (yang membuktikan kesalahannya), dan supaya orang (Islam) yang hidup itu, hidup dengan keterangan (yang membuktikan kebenarannya); kerana sesungguhnya Allah Maha Mendengar, lagi Maha Mengetahui.
اذكر { إذ يريكهُم الله في منامك } أي نومك { قليلا } فأخبرت به أصحابك فسروا { ولو أراكهم كثيرا لفشلتم } جبنتم { ولتنازعتم } اختلفتم { في الأمر } أمر القتال { ولكن الله سلَّمـ } ـكم من الفشل والتنازع { إنه عليم بذات الصدور } بما في القلوب .
Transliteration
Ith yureekahumu Allahu fee manamikaqaleelan walaw arakahum katheeran lafashiltum walatanazaAAtumfee al-amri walakinna Allaha sallama innahuAAaleemun bithati assudoor
Sahih International
[Remember, O Muhammad], when Allah showed them to you in your dream as few; and if He had shown them to you as many, you [believers] would have lost courage and would have disputed in the matter [of whether to fight], but Allah saved [you from that]. Indeed, He is Knowing of that within the breasts.
Malay
(Ingatlah wahai Muhammad) ketika Allah memperlihatkan mereka kepadamu dalam mimpimu sedikit bilangannya; dan kalaulah Ia perlihatkan mereka kepadamu ramai bilangannya, tentulah kamu akan merasa gerun dan tentulah kamu akan berbantah-bantahan dalam urusan (perang) itu. Akan tetapi Allah telah menyelamatkan kamu. Sesungguhnya Allah Maha Mengetahui akan segala (isi hati) yang ada di dalam dada.
{ وإذ يريكموهم } أيها المؤمنون { إذ التقيتم في أعينكم قليلا } نحو سبعين أو مائة وهم ألف لتقدموا عليهم { ويقللكم في أعينهم } ليقدموا ولا يرجعوا عن قتالكم وهذا قبل التحام الحرب، فلما التحم أراهم إياهم مثليهم كما في آل عمران { ليقضيَ الله أمرا كان مفعولا وإلى الله ترجع } تصير { الأمور } .
Transliteration
Wa-ith yureekumoohum ithiiltaqaytum fee aAAyunikum qaleelan wayuqallilukum fee aAAyunihimliyaqdiya Allahu amran kana mafAAoolan wa-ilaAllahi turjaAAu al-omoor
Sahih International
And [remember] when He showed them to you, when you met, as few in your eyes, and He made you [appear] as few in their eyes so that Allah might accomplish a matter already destined. And to Allah are [all] matters returned.
Malay
Dan (ingatlah) ketika Kami memperlihatkan mereka kepada kamu (wahai umat Islam) semasa kamu bertemu dengan mereka: sedikit bilangannya pada pandangan mata kamu, dan kamu pula diperlihatkanNya: sedikit bilangannya pada pandangan mata mereka; kerana Allah hendak melakukan sesuatu perkara (kemenangan Islam) yang telah ditetapkan berlakunya. Dan (ingatlah) kepada Allah jualah dikembalikan segala urusan.
{ يا أيها الذين آمنوا إذا لقيتم فئة } جماعة كافرة { فاثبتوا } لقتالهم ولا تنهزموا { واذكروا الله كثيرا } ادعوه بالنصر { لعلكم تفلحون } تفوزون .
Transliteration
Ya ayyuha allatheena amanooitha laqeetum fi-atan fathbutoo wathkurooAllaha katheeran laAAallakum tuflihoon
Sahih International
O you who have believed, when you encounter a company [from the enemy forces], stand firm and remember Allah much that you may be successful.
Malay
Wahai orang-orang yang beriman! Apabila kamu bertemu dengan sesuatu pasukan (musuh) maka hendaklah kamu tetap teguh menghadapinya, dan sebutlah serta ingatilah Allah (dengan doa) banyak-banyak, supaya kamu berjaya (mencapai kemenangan).
{ وأطيعوا الله ورسوله ولا تنازعوا } تختلفوا فيما بينكم { فتفشلوا } تجبنوا { وتذهب ريحكم } قوتكم ودولتكم { واصبروا إن الله مع الصابرين } بالنصر والعون .
Transliteration
WaateeAAoo Allaha warasoolahuwala tanazaAAoo fatafshaloo watathhaba reehukumwasbiroo inna Allaha maAAa assabireen
Sahih International
And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allah is with the patient.
Malay
Dan taatlah kamu kepada Allah dan RasulNya, dan janganlah kamu berbantah-bantahan; kalau tidak nescaya kamu menjadi lemah semangat dan hilang kekuatan kamu, dan sabarlah (menghadapi segala kesukaran dengan cekal hati); sesungguhnya Allah beserta orang-orang yang sabar.
{ ولا تكونوا كالذين خرجوا من ديارهم } ليمنعوا غيرهم ولم يرجعوا بعد نجاتها { بطرا ورئاء الناس } حيث قالوا لا نرجع حتى نشرب الخمر وننحر الجزور وتضرب علينا القيان ببدر فيتسامع بذلك الناس { ويصدون } الناس { عن سبيل الله والله بما يعملون } بالياء والتاء { محيط } علما فيجازيهم به .
Transliteration
Wala takoonoo kallatheenakharajoo min diyarihim bataran wari-aa annasiwayasuddoona AAan sabeeli Allahi wallahubima yaAAmaloona muheet
Sahih International
And do not be like those who came forth from their homes insolently and to be seen by people and avert [them] from the way of Allah . And Allah is encompassing of what they do.
Malay
Dan janganlah kamu menjadi seperti orang-orang yang keluar dari negerinya dengan berlagak sombong dan menunjuk-nunjuk (kekuatan mereka) kepada orang ramai (kerana hendak meminta dipuji), serta mereka pula menghalang manusia dari jalan Allah dan (ingatlah) Allah Maha Meliputi pengetahuanNya akan apa yang mereka kerjakan.
{ و } اذكر { إذ زيَّن لهم الشيطان } إبليس { أعمالهم } بأن شجعهم على لقاء المسلمين لما خافوا الخروج من أعدائهم بني بكر { وقال } لهم { لا غالب لكم اليوم من الناس وإني جار لكم } من كنانة وكان أتاهم في صورة سراقة بن مالك سيد تلك الناحية { فلما تراءت } التقت { الفئتان } المسلمة والكافرة ورأى الملائكة يده في يد الحارث بن هشام { نكص } رجع { على عقبيه } هاربا { وقال } لما قالوا له أتخذلنا على هذه الحال: { إني بريء منكم } من جواركم { إني أرى ما لا ترون } من الملائكة { إني أخاف الله } أن يهلكني { والله شديد العقاب } .
Transliteration
Wa-ith zayyana lahumu ashshaytanuaAAmalahum waqala la ghaliba lakumualyawma mina annasi wa-innee jarun lakumfalamma taraati alfi-atani nakasaAAala AAaqibayhi waqala innee baree-on minkum inneeara ma la tarawna innee akhafu Allahawallahu shadeedu alAAiqab
Sahih International
And [remember] when Satan made their deeds pleasing to them and said, "No one can overcome you today from among the people, and indeed, I am your protector." But when the two armies sighted each other, he turned on his heels and said, "Indeed, I am disassociated from you. Indeed, I see what you do not see; indeed I fear Allah . And Allah is severe in penalty."
Malay
Dan (ingatlah) ketika Syaitan memperhiaskan kepada mereka perbuatan mereka (yang salah itu, untuk dipandang elok dan diteruskan), serta menghasut mereka dengan berkata: "Pada hari ini tidak ada sesiapa pun dari umat manusia yang dapat mengalahkan kamu, dan sesungguhnya aku adalah pelindung dan penolong kamu". Maka apabila kedua-dua puak (angkatan tentera Islam dan kafir musyrik) masing-masing kelihatan (berhadapan), Syaitan itu berundur ke belakang sambil berkata: "Aku berlepas diri dari kamu, kerana aku dapat melihat apa yang kamu tidak dapat melihatnya; sesungguhnya aku takut kepada Allah, dan Allah sangat berat azab seksaNya".
{ إذ يقول المنافقون والذين في قلوبهم مرض } ضعف اعتقاد { غرَّ هؤلاء } أي المسلمين { دينُهم } إذ خرجوا مع قتلهم يقاتلون الجمع الكثير توهما أنهم ينصرون بسببه قال تعال في جوابهم: { ومن يتوكل على الله } يثق به يغلب { فإن الله عزيز } غالب على أمره { حكيم } في صنعه .
Transliteration
Ith yaqoolu almunafiqoona wallatheenafee quloobihim maradun gharra haola-ideenuhum waman yatawakkal AAala Allahi fa-inna AllahaAAazeezun hakeem
Sahih International
[Remember] when the hypocrites and those in whose hearts was disease said, "Their religion has deluded those [Muslims]." But whoever relies upon Allah - then indeed, Allah is Exalted in Might and Wise.
Malay
(Ingatlah) ketika orang-orang munafik dan orang-orang yang ada penyakit (syak) dalam hatinya berkata: "Orang-orang (Islam) itu telah diperdayakan oleh ugama mereka (sehingga mereka berani menentang kami yang lebih besar bilangannya)". Dan (yang sebenarnya) sesiapa yang bertawakal kepada Allah (dengan sepenuh-penuh yakin, maka Allah akan menolongnya untuk mengalahkan musuh yang lebih besar bilangannya), kerana Allah Maha Kuasa, lagi Maha Bijaksana.
{ ولو تَرى } يا محمد { إذ يتوفى } بالياء والتاء { الذين كفروا الملائكة يضربون } حال { وجوههم وأدبارهم } بمقامعَ من حديد { و } يقولون لهم { ذوقوا عذاب الحريق } أي النار وجواب لو: لرأيت أمرا عظيما .
Transliteration
Walaw tara ith yatawaffaallatheena kafaroo almala-ikatu yadriboonawujoohahum waadbarahum wathooqoo AAathaba alhareeq
Sahih International
And if you could but see when the angels take the souls of those who disbelieved... They are striking their faces and their backs and [saying], "Taste the punishment of the Burning Fire.
Malay
Dan (amatlah ngerinya) kalau engkau melihat (wahai orang yang memandang), ketika malaikat mengambil nyawa orang-orang kafir dengan memukul muka dan belakang mereka (sambil berkata): "Rasalah kamu azab seksa neraka yang membakar".
{ ذلك } التعذيب { بما قدَّمت أيديكم } عبَّر بها دون غيرها لأن أكثر الأفعال تزاول بها { وأن الله ليس بظلام } أي بذي ظلم { للعبيد } فيعذِّبهم بغير ذنب .
Transliteration
Thalika bima qaddamat aydeekumwaanna Allaha laysa bithallaminlilAAabeed
Sahih International
That is for what your hands have put forth [of evil] and because Allah is not ever unjust to His servants."
Malay
(Azab seksa) yang demikian itu ialah disebabkan apa yang telah dilakukan oleh tangan kamu sendiri, kerana sesungguhnya Allah tidak sekali-kali berlaku zalim kepada hamba-hambaNya.
دأبُ هؤلاء { كدأب } كعادة { آل فرعون والذين من قبلهم كفروا بآيات الله فأخذهم الله } بالعقاب { بذنوبهم } جملة كفروا وما بعدها مفسِّرة لما قبلها { إن الله قويٌ } على ما يريده { شديد العقاب } .
Transliteration
Kada/bi ali firAAawna wallatheenamin qablihim kafaroo bi-ayati Allahi faakhathahumuAllahu bithunoobihim inna Allaha qawiyyunshadeedu alAAiqab
Sahih International
[Theirs is] like the custom of the people of Pharaoh and of those before them. They disbelieved in the signs of Allah , so Allah seized them for their sins. Indeed, Allah is Powerful and severe in penalty.
Malay
(Keadaan orang-orang kafir itu) samalah seperti keadaan Firaun dan kaumnya serta orang-orang yang terdahulu dari mereka. Mereka kufur ingkar akan ayat-ayat Allah, lalu Allah menyeksa mereka dengan sebab dosa-dosa mereka. Sesungguhnya Allah Maha Kuat, lagi Maha berat seksaNya.
{ ذلك } أي تعذيب الكفرة { بأن } أي بسبب أن { الله لم يكُ مغيِّرا نعمة أنعمها على قوم } مبدلا لها بالنقمة { حتَّى يغيِّروا ما بأنفسهم } يبدلوا نعمتهم كفرا كتبديل كفار مكة إطعامهم من جوع وأمنُهم من خوف وبعْث النبي صلى الله عليه وسلم إليهم بالكفر والصد عن سبيل الله وقتال المؤمنين { وأن الله سميع عليم } .
Transliteration
Thalika bi-anna Allaha lamyaku mughayyiran niAAmatan anAAamaha AAala qawmin hattayughayyiroo ma bi-anfusihim waanna Allaha sameeAAunAAaleem
Sahih International
That is because Allah would not change a favor which He had bestowed upon a people until they change what is within themselves. And indeed, Allah is Hearing and Knowing.
Malay
(Balasan) yang demikian itu, ialah kerana sesungguhnya Allah tidak akan mengubah sesuatu nikmat yang telah dikurniakanNya kepada sesuatu kaum sehingga mereka mengubah apa yang ada pada diri mereka sendiri. Dan (ingatlah) sesungguhnya Allah Maha mendengar, lagi Maha Mengetahui.
{ كدأب آل فرعون والذين من قبلهم كذَّبوا بآيات ربهم فأهلكناهم بذنوبهم وأغرقنا آل فرعون } قومه معه { وكلّ } من الأمم المكذبة { كانوا ظالمين } .
Transliteration
Kada/bi ali firAAawna wallatheenamin qablihim kaththaboo bi-ayati rabbihimfaahlaknahum bithunoobihim waaghraqna alafirAAawna wakullun kanoo thalimeen
Sahih International
[Theirs is] like the custom of the people of Pharaoh and of those before them. They denied the signs of their Lord, so We destroyed them for their sins, and We drowned the people of Pharaoh. And all [of them] were wrongdoers.
Malay
(Keadaan mereka) samalah seperti keadaan Firaun dan kaumnya serta orang-orang yang terdahulu dari mereka. Mereka mendustakan ayat-ayat Tuhan mereka, lalu Kami binasakan mereka dengan sebab dosa-dosa mereka, dan Kami tenggelamkan Firaun serta pengikut-pengikutnya (di laut), kerana kesemuanya adalah orang-orang yang zalim.
ونزل في قريظة: { إن شرَّ الدواب عند الله الذين كفروا فهم لا يؤمنون } .
Transliteration
Inna sharra addawabbi AAindaAllahi allatheena kafaroo fahum la yu/minoon
Sahih International
Indeed, the worst of living creatures in the sight of Allah are those who have disbelieved, and they will not [ever] believe -
Malay
Sesungguhnya sejahat-jahat (makhluk) yang melata di sisi (hukum dan ketetapan) Allah ialah orang-orang yang kafir (yang degil dengan kekufurannya). Sebab itu mereka tidak (mahu) beriman.
{ الذين عاهدت منهم } ألا يعينوا المشركين { ثم ينقضون عهدهم في كل مرة } عاهدوا فيها { وهم لا يتقون } الله في غدرهم .
Transliteration
Allatheena AAahadta minhumthumma yanqudoona AAahdahum fee kulli marratin wahum layattaqoon
Sahih International
The ones with whom you made a treaty but then they break their pledge every time, and they do not fear Allah .
Malay
(Iaitu) orang-orang yang engkau telah mengikat perjanjian setia dengan mereka, kemudian mereka mencabuli perjanjian setianya pada tiap-tiap kali, sedang mereka tidak mahu memelihara dirinya (dari keaiban mencabuli perjanjian itu).
{ فإما } فيه إدغام نون إن الشرطية في ما المزيدة { تثقفنَّهم } تجدنهم { في الحرب فشرِّد } فرق { بهم من خلفهم } من المحاربين بالتنكيل بهم والعقوبة { لعلَّهم } أي الذين خلفهم { يذَّكرون } يتعظون بهم .
Transliteration
Fa-imma tathqafannahum fee alharbifasharrid bihim man khalfahum laAAallahum yaththakkaroon
Sahih International
So if you, [O Muhammad], gain dominance over them in war, disperse by [means of] them those behind them that perhaps they will be reminded.
Malay
Oleh itu, jika engkau menemui mereka dalam peperangan maka hancurkanlah mereka (supaya dengan itu) orang-orang yang di belakang mereka (gerun gentar); mudah-mudahan orang-orang itu pula beringat (insaf).
{ وإما تخافن من قوم } عاهدوك { خيانة } في عهد بأمارةٍ تلوح لك { فانبذ } اطرح عهدهم { إليهم على سواء } حال أي مستويا أنت وهم في العلم بنقض العهد بأن تعلمهم به لئلا يتهموك بالغدر { إن الله لا يحب الخائنين } .
Transliteration
Wa-imma takhafanna min qawminkhiyanatan fanbith ilayhim AAalasawa-in inna Allaha la yuhibbu alkha-ineen
Sahih International
If you [have reason to] fear from a people betrayal, throw [their treaty] back to them, [putting you] on equal terms. Indeed, Allah does not like traitors.
Malay
Dan jika engkau mengetahui adanya perbuatan khianat dari sesuatu kaum (yang mengikat perjanjian setia denganmu) maka campakkanlah (perjanjian itu) kepada mereka dengan cara terus terang dan adil. Sesungguhnya Allah tidak suka kepada orang-orang yang khianat.
ونزل فيمن أفلت يوم بدر { ولا تحسبنَّ } يا محمد { الذين كفروا سبقوا } الله أي فأتوه { إنهم لا يعجزون } لا يفوتونه وفي قراءة بالتحتانية فالمفعول الأول محذوف أي أنفسهم وفي أخرى بفتح إن على تقدير اللام .
Transliteration
Wala yahsabanna allatheenakafaroo sabaqoo innahum la yuAAjizoon
Sahih International
And let not those who disbelieve think they will escape. Indeed, they will not cause failure [to Allah ].
Malay
Dan janganlah orang-orang yang kafir itu menyangka (bahawa) mereka telah terlepas (dari kekuasaan dan balasan Kami); sesungguhnya mereka tidak akan dapat melemahkan (kekuasaan Kami).
( وأعدوا لهم ) لقتالهم ( ما استطعتم من قوة ) قال صلى الله عليه وسلم "" هي الرمي "" رواه مسلم ( ومن رباط الخيل ) مصدر بمعنى حبسها في سبيل الله ( ترهبون ) تخوفون ( به عدو الله وعدوكم ) أي كفار مكة ( وآخرين من دونهم ) أي غيرهم وهم المنافقون أو اليهود ( لا تعلمونهم الله يعلمهم وما تنفقوا من شيء في سبيل الله يوف إليكم ) جزاؤه ( وأنتم لا تظلمون ) تنقصون منه شيئا .
Transliteration
WaaAAiddoo lahum ma istataAAtummin quwwatin wamin ribati alkhayli turhiboona bihiAAaduwwa Allahi waAAaduwwakum waakhareena mindoonihim la taAAlamoonahumu Allahu yaAAlamuhum wamatunfiqoo min shay-in fee sabeeli Allahi yuwaffa ilaykumwaantum la tuthlamoon
Sahih International
And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.
Malay
Dan sediakanlah untuk menentang mereka (musuh yang menceroboh) segala jenis kekuatan yang dapat kamu sediakan dan dari pasukan-pasukan berkuda yang lengkap sedia, untuk menggerunkan dengan persediaan itu musuh Allah dan musuh kamu serta musuh-musuh yang lain dari mereka yang kamu tidak mengetahuinya; sedang Allah mengetahuinya. Dan apa sahaja yang kamu belanjakan pada jalan Allah akan disempurnakan balasannya kepada kamu, dan kamu tidak akan dianiaya.
{ وإن جنحوا } مالوا { للسَّلْم } بكسر السين وفتحها: الصلح { فاجنح لها } وعاهدهم، وقال ابن عباس : هذا منسوخ بآية السيف وقال مجاهد: مخصوص بأهل الكتاب إذ نزلت في بني قريظة { وتوكل على الله } ثق به { إنه هو السميع } للقول { العليم } بالفعل .
Transliteration
Wa-in janahoo lissalmi fajnahlaha watawakkal AAala Allahi innahu huwa assameeAAualAAaleem
Sahih International
And if they incline to peace, then incline to it [also] and rely upon Allah . Indeed, it is He who is the Hearing, the Knowing.
Malay
Dan jika mereka (pihak musuh) cenderung kepada perdamaian, maka engkau juga hendaklah cenderung kepadanya serta bertawakalah kepada Allah. Sesungguhnya Ia Maha Mendengar, lagi Maha Mengetahui.
{ وإن يريدوا أن يخدعوك } بالصلح ليستعدوا لك { فإن حسبك } كافيك { اللهُ هو الذي أيَّدك بنصره وبالمؤمنين } .
Transliteration
Wa-in yureedoo an yakhdaAAooka fa-inna hasbakaAllahu huwa allathee ayyadaka binasrihi wabilmu/mineen
Sahih International
But if they intend to deceive you - then sufficient for you is Allah . It is He who supported you with His help and with the believers
Malay
Dan jika mereka bertujuan hendak menipumu, maka sesungguhnya cukuplah Allah (menjaga dan memberikan perlindungan) kepadamu. Dia lah yang menguatkanmu dengan pertolonganNya dan dengan (sokongan) orang-orang yang beriman.
{ وألَّف } جمع { بين قلوبهم } بعد الإحن { لو أنفقت ما في الأرض جميعا ما ألَّفت بين قلوبهم ولكنَّ الله ألف بينهم } بقدرته { إنه عزيز } غالب على أمره { حكيم } لا يخرج شيء عن حكمته .
Transliteration
Waallafa bayna quloobihim law anfaqta mafee al-ardi jameeAAan ma allafta bayna quloobihimwalakinna Allaha allafa baynahum innahu AAazeezun hakeem
Sahih International
And brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together. Indeed, He is Exalted in Might and Wise.
Malay
Dan (Dia lah) yang menyatu-padukan di antara hati mereka (yang beriman itu). Kalaulah engkau belanjakan segala (harta benda) yang ada di bumi, nescaya engkau tidak dapat juga menyatu-padukan di antara hati mereka, akan tetapi Allah telah menyatu-padukan di antara (hati) mereka. Sesungguhnya Ia Maha Kuasa, lagi Maha Bijaksana.
{ يا أيها النبي حسبُك اللهُ و } حسبك { من اتبعك من المؤمنين } .
Transliteration
Ya ayyuha annabiyyu hasbukaAllahu wamani ittabaAAaka mina almu/mineen
Sahih International
O Prophet, sufficient for you is Allah and for whoever follows you of the believers.
Malay
Wahai Nabi, cukuplah Allah menjadi Penolongmu, dan juga pengikut-pengikutmu dari orang-orang yang beriman.
{ يا أيها النبي حرِّض } حث { المؤمنين على القتال } للكفار { إن يكن منكم عشرون صابرون يغلبوا مائتين } منهم { وإنْ يكن } بالياء والتاء { منكم مائة يغلبوا ألفا من الذين كفروا بأنهم } أي بسبب أنهم { قوم لا يفقهون } وهذا خبر بمعنى الأمر أي ليقاتل العشرون منكم المائتين والمائة الألف ويثبتوا لهم ثم نُسخ لما كثروا بقوله .
Transliteration
Ya ayyuha annabiyyu harridialmu/mineena AAala alqitali in yakun minkumAAishroona sabiroona yaghliboo mi-atayni wa-in yakunminkum mi-atun yaghliboo alfan mina allatheena kafaroobi-annahum qawmun la yafqahoon
Sahih International
O Prophet, urge the believers to battle. If there are among you twenty [who are] steadfast, they will overcome two hundred. And if there are among you one hundred [who are] steadfast, they will overcome a thousand of those who have disbelieved because they are a people who do not understand.
Malay
Wahai Nabi, peransangkanlah orang-orang yang beriman itu untuk berperang. Jika ada di antara kamu dua puluh yang sabar, nescaya mereka dapat menewaskan dua ratus orang (dari pihak musuh yang kafir itu); dan jika ada di antara kamu seratus orang, nescaya mereka dapat menewaskan seribu orang dari golongan yang kafir, disebabkan mereka (yang kafir itu) orang-orang yang tidak mengerti.
{ الآن خفف الله عنكم وعلم أن فيكم ضُعفا } بضم الضاد وفتحها عن قتال عشرة أمثالكم { فإن يكن } بالياء والتاء { منكم مائة صابرة يغلبوا مائتين } منهم { وإن يكن منكم ألف يغلبوا ألفين بإذن الله } بإرادته وهو خبر بمعنى الأمر أي لتقاتلوا مثليكم وتثبتوا لهم { والله مع الصابرين } بعونه .
Transliteration
Al-ana khaffafa Allahu AAankumwaAAalima anna feekum daAAfan fa-in yakun minkum mi-atun sabiratunyaghliboo mi-atayni wa-in yakun minkum alfun yaghliboo alfaynibi-ithni Allahi wallahu maAAa assabireen
Sahih International
Now, Allah has lightened [the hardship] for you, and He knows that among you is weakness. So if there are from you one hundred [who are] steadfast, they will overcome two hundred. And if there are among you a thousand, they will overcome two thousand by permission of Allah . And Allah is with the steadfast.
Malay
Sekarang Allah telah meringankan daripada kamu (apa yang telah diwajibkan dahulu) kerana Ia mengetahui bahawa pada kamu ada kelemahan; oleh itu jika ada di antara kamu seratus orang yang sabar, nescaya mereka akan dapat menewaskan dua ratus orang; dan jika ada di antara kamu seribu orang, nescaya mereka dapat menewaskan dua ribu orang dengan izin Allah. Dan (ingatlah) Allah beserta orang-orang yang sabar.
ونزل لما أخذوا الفداء من أسرى بدر { ما كان لنبي أن تكون } بالتاء والياء { له أسرى حتى يثخن في الأرض } يبالغ في قتل الكفار { تريدون } أيها المؤمنون { عَرَض الدنيا } حطامها بأخذ الفداء { والله يريد } لكم { الآخرة } أي ثوابها بقتلهم { والله عزيز حكيم } وهذا منسوخ بقوله ( فإما منّا بعد وإما فداءً ) .
Transliteration
Ma kana linabiyyin an yakoonalahu asra hatta yuthkhina fee al-arditureedoona AAarada addunya wallahuyureedu al-akhirata wallahu AAazeezun hakeem
Sahih International
It is not for a prophet to have captives [of war] until he inflicts a massacre [upon Allah 's enemies] in the land. Some Muslims desire the commodities of this world, but Allah desires [for you] the Hereafter. And Allah is Exalted in Might and Wise.
Malay
Tidaklah patut bagi seseorang Nabi mempunyai orang-orang tawanan sebelum ia dapat membunuh sebanyak-banyaknya di muka bumi. Kamu menghendaki harta benda dunia (yang tidak kekal), sedang Allah menghendaki (untuk kamu pahala) akhirat. Dan (ingatlah), Allah Maha Kuasa, lagi Maha Bijaksana.
{ لولا كتاب من الله سبق } بإحلال الغنائم والأسرى لكم { لمسَّكم فيما أخذتم } من الفداء { عذاب عظيم } .
Transliteration
Lawla kitabun mina Allahisabaqa lamassakum feema akhathtum AAathabunAAatheem
Sahih International
If not for a decree from Allah that preceded, you would have been touched for what you took by a great punishment.
Malay
Kalaulah tidak (kerana) adanya ketetapan dari Allah yang telah terdahulu, tentulah kamu ditimpa azab seksa yang besar disebabkan (penebus diri) yang kamu ambil (dari orang-orang tawanan) itu.
{ فكلوا مما غنمتم حلالا طيبا واتقوا الله إن الله غفور رحيم } .
Transliteration
Fakuloo mimma ghanimtum halalantayyiban wattaqoo Allaha inna Allahaghafoorun raheem
Sahih International
So consume what you have taken of war booty [as being] lawful and good, and fear Allah . Indeed, Allah is Forgiving and Merciful.
Malay
Maka makanlah dari apa yang kamu telah dapat (dalam peperangan) itu, sebagai benda yang halal lagi baik, serta bertaqwalah kepada Allah; sesungguhnya Allah Maha Pengampun, lagi Maha Mengasihani.
يا أيها النبي قل لمن في أيديكم من الأسارى } وفي قراءة الأسرى { إن يعلم الله في قلوبكم خيرا } إيمانا وإخلاصا { يؤتكم خيرا مما أخذ منكم } من الفداء بأن يضعِّفه لكم في الدنيا ويثيبكم في الآخرة { ويغفر لكم } ذنوبكم { والله غفور رحيم } .
Transliteration
Ya ayyuha annabiyyuqul liman fee aydeekum mina al-asra in yaAAlami Allahufee quloobikum khayran yu/tikum khayran mimma okhithaminkum wayaghfir lakum wallahu ghafoorun raheem
Sahih International
O Prophet, say to whoever is in your hands of the captives, "If Allah knows [any] good in your hearts, He will give you [something] better than what was taken from you, and He will forgive you; and Allah is Forgiving and Merciful."
Malay
Wahai Nabi, katakanlah kepada orang-orang tawanan yang ada dalam tangan kamu: "Jika Allah mengetahui ada kebaikan (iman) dalam hati kamu, nescaya Ia akan memberi kepada kamu (balasan) yang lebih baik daripada (harta benda penebus diri) yang telah diambil dari kamu, dan Ia akan mengampunkan dosa kamu; kerana Allah Maha Pengampun, lagi maha Mengasihani.
{ وإن يريدوا } أي الأسرى { خيانتك } بما أظهروا من القول { فقد خانوا الله من قبل } قبل بدر بالكفر { فأمكن منهم } ببدر قتلا وأسرا فليتوقعوا مثل ذلك إن عادوا { والله عليم } بخلقه { حكيم } في صنعه .
Transliteration
Wa-in yureedoo khiyanataka faqad khanooAllaha min qablu faamkana minhum wallahuAAaleemun hakeem
Sahih International
But if they intend to betray you - then they have already betrayed Allah before, and He empowered [you] over them. And Allah is Knowing and Wise.
Malay
Dan jika mereka (orang-orang tawanan itu) bertujuan hendak melakukan khianat kepadamu, maka sesungguhnya mereka telahpun melakukan khianat kepada Allah (dengan kekufuran mereka) sebelum itu, lalu Allah menjadikan (engkau) mengalahkan dan menundukkan mereka; kerana Allah Maha Mengetahui, lagi Maha Bijaksana.
{ إن الذين آمنوا وهاجروا وجاهدوا بأموالهم وأنفسهم في سبيل الله } وهم المهاجرون { والذين آوَوْا } النبي صلى الله عليه وسلم { ونصروا } وهم الأنصار { أولئك بعضهم أولياء بعض } في النصرة والإرث { والذين آمنوا ولم يُهاجروا مالكم من ولايَتِهِمْ } بكسر الواو وفتحها { من شيء } فلا إرث بينكم وبينهم ولا نصيب لهم في الغنيمة { حتى يهاجروا } وهذا منسوخ بآخر السورة { وإن استنصروكم في الدين فعليكم النصر } لهم على الكفار { إلا على قوم بينكم وبينهم ميثاق } عهد فلا تنصروهم عليهم وتنقضوا عهدهم { والله بما تعملون بصير } .
Transliteration
Inna allatheena amanoo wahajaroowajahadoo bi-amwalihim waanfusihim fee sabeeli Allahiwallatheena awaw wanasaroo ola-ikabaAAduhum awliyao baAAdin wallatheenaamanoo walam yuhajiroo ma lakum min walayatihimmin shay-in hatta yuhajiroo wa-ini istansarookumfee addeeni faAAalaykumu annasru illaAAala qawmin baynakum wabaynahum meethaqun wallahubima taAAmaloona baseer
Sahih International
Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of Allah and those who gave shelter and aided - they are allies of one another. But those who believed and did not emigrate - for you there is no guardianship of them until they emigrate. And if they seek help of you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And Allah is Seeing of what you do.
Malay
Sesungguhnya orang-orang yang beriman dan berhijrah serta berjihad dengan harta benda dan jiwa mereka pada jalan Allah, dan orang-orang (Ansar) yang memberi tempat kediaman dan pertolongan (kepada orang-orang Islam yang berhijrah itu), mereka semuanya menjadi penyokong dan pembela antara satu dengan yang lain. Dan orang-orang yang beriman yang belum berhijrah, maka kamu tidak bertanggungjawab sedikitpun untuk membela mereka sehingga mereka berhijrah. Dan jika mereka meminta pertolongan kepada kamu dalam perkara (menentang musuh untuk membela) ugama, maka wajiblah kamu menolongnya, kecuali terhadap kaum yang ada perjanjian setia di antara kamu dengan mereka. Dan (ingatlah) Allah Maha Melihat akan apa yang kamu lakukan.
{ والذين كفروا بعضهم أولياء بعض } في النصرة والإرث فلا إرث بينكم وبينهم { إلا تفعلوه } أي تولي المسلمين وقمع الكفار { تكن فتنة في الأرض وفساد كبير } بقوة الكفر وضعف الإسلام .
Transliteration
Wallatheena kafaroo baAAduhumawliyao baAAdin illa tafAAaloohu takunfitnatun fee al-ardi wafasadun kabeer
Sahih International
And those who disbelieved are allies of one another. If you do not do so, there will be fitnah on earth and great corruption.
Malay
Dan orang-orang yang kafir, setengahnya menjadi penyokong dan pembela bagi setengahnya yang lain. Jika kamu (wahai umat Islam) tidak menjalankan (dasar bantu-membantu sesama sendiri yang diperintahkan oleh Allah) itu, nescaya akan berlakulah fitnah (kekacauan) di muka bumi dan kerosakan yang besar.
{ والذين آمنوا وهاجروا وجاهدوا في سبيل الله والذين آوَوْا ونصروا أولئك هم المؤمنون حقا لهم مغفرة ورزق كريم } في الجنة .
Transliteration
Wallatheena amanoo wahajaroowajahadoo fee sabeeli Allahi wallatheenaawaw wanasaroo ola-ika humu almu/minoona haqqanlahum maghfiratun warizqun kareem
Sahih International
But those who have believed and emigrated and fought in the cause of Allah and those who gave shelter and aided - it is they who are the believers, truly. For them is forgiveness and noble provision.
Malay
Dan orang-orang yang beriman dan berhijrah serta berjihad pada jalan Allah (untuk membela Islam), dan orang-orang (Ansar) yang memberi tempat kediaman dan pertolongan (kepada orang-orang Islam yang berhijrah itu), merekalah orang-orang yang beriman dengan sebenar-benarnya. Mereka beroleh keampunan dan limpah kurnia yang mulia.
{ والذين آمنوا من بعد } أي بعد السابقين إلى الإيمان والهجرة { وهاجروا وجاهدوا معكم فأولئك منكم } أيها المهاجرون والأنصار { وأولو الأرحام } ذوو القرابات { بعضهم أوْلى ببعض } في الإرث من التوارث في الإيمان والهجرة المذكورة في الآية السابقة { في كتاب الله } اللوح المحفوظ { إن الله بكل شيء عليم } ومنه حكمة الميراث .
Transliteration
Wallatheena amanoo minbaAAdu wahajaroo wajahadoo maAAakum faola-ikaminkum waoloo al-arhami baAAduhum awlabibaAAdin fee kitabi Allahi inna Allahabikulli shay-in AAaleem
Sahih International
And those who believed after [the initial emigration] and emigrated and fought with you - they are of you. But those of [blood] relationship are more entitled [to inheritance] in the decree of Allah . Indeed, Allah is Knowing of all things.
Malay
Dan orang-orang yang beriman sesudah itu, kemudian mereka berhijrah dan berjihad bersama-sama kamu, maka adalah mereka dari golongan kamu. Dalam pada itu, orang-orang yang mempunyai pertalian kerabat, setengahnya lebih berhak atas setengahnya yang (lain) menurut (hukum) Kitab Allah; sesungguhnya Allah Maha Mengetahui akan tiap-tiap sesuatu.
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Semoga Allah Subha-nahu-wa-taala memberkati kita semua.
BismillahirRahmanirRahim
In the name of Allah, Most Gracious, Most Merciful
8. Al-Anfal Introduction
Name
The Surah takes its name AL-ANFAL (The Bounties) from the first verse.
The Period of Revelation
It was revealed in 2 A. H. after the Battle of Badr, the first battle between Islam and kufr. As it contains a detailed and comprehensive review of the Battle, it appears that most probably it was revealed at one and the same time.
But it is also possible that some of the verses concerning the problems arising as a result of this Battle might have been revealed later and incorporated at the proper places to make it a continuous whole. At any rate, in the whole Surah there is nothing that might show that it is a collection of a couple of discourses, that have been patched up together.
But it is also possible that some of the verses concerning the problems arising as a result of this Battle might have been revealed later and incorporated at the proper places to make it a continuous whole. At any rate, in the whole Surah there is nothing that might show that it is a collection of a couple of discourses, that have been patched up together.
Historical Background
Before reviewing the Surah, it is worthwhile to consider the events that led to the Battle of Badr.
During the first decade or so of the Prophethood at Makkah, the Message had proved its firmness, and stability. This was the result of two things. First, the Messenger, who possessed the highest qualities of character, was performing his Mission with wisdom, foresight and magnanimity.
He had shown by his conduct that he had made up his mind to carry the movement to a successful end and, therefore, was ready to face all sorts of dangers and obstacles in the way. Secondly, the Message was so charming that it attracted the minds and hearts of the people irresistibly towards itself. So much so that all obstacles of ignorance, superstition and petty prejudices failed to check, its advance.
That is why the Arab upholders of the ways of “ignorance,’ who looked down upon it in its initial stages, had’ begun to reckon it as a serious menace during the last period of the stay of the Holy Prophet at Makkah, and were bent on crushing it with all the force at their command. But in spite of the above-mentioned strength, the movement still lacked certain things to lead it to victory:-
He had shown by his conduct that he had made up his mind to carry the movement to a successful end and, therefore, was ready to face all sorts of dangers and obstacles in the way. Secondly, the Message was so charming that it attracted the minds and hearts of the people irresistibly towards itself. So much so that all obstacles of ignorance, superstition and petty prejudices failed to check, its advance.
That is why the Arab upholders of the ways of “ignorance,’ who looked down upon it in its initial stages, had’ begun to reckon it as a serious menace during the last period of the stay of the Holy Prophet at Makkah, and were bent on crushing it with all the force at their command. But in spite of the above-mentioned strength, the movement still lacked certain things to lead it to victory:-
First, it had not yet been fully proved that it had gathered round it a sufficient number of such followers who not only believed in its truth, but also had such an intense devotion to its principles that they were ready to expend all their energies and all that they possessed in the struggle for its success and establishment. So much so that they were ready to sacrifice their lives in the fight against the whole world itself even though they should be their own nearest relative.
It is true that the followers of Islam had endured the severest persecutions at the hands of the Quraish of Makkah and had given a good proof of the firmness of their faith and their strong relation with Islam, yet further trials were required to show that Islam had succeeded in acquiring such a band of followers which considered nothing dearer than its ideal and was ready to sacrifice life for it.
It is true that the followers of Islam had endured the severest persecutions at the hands of the Quraish of Makkah and had given a good proof of the firmness of their faith and their strong relation with Islam, yet further trials were required to show that Islam had succeeded in acquiring such a band of followers which considered nothing dearer than its ideal and was ready to sacrifice life for it.
Secondly, though the voice of Islam had reached’ every part of the country, its effects were yet scattered and its acquired strength was spread here and there: it had not yet gathered sufficient force essential for a decisive conflict with the old established order of “ignorance”.
Thirdly, Islam had yet no home of its own and had not established itself firmly anywhere in the land where it could consolidate its power and make it a base for further action. For the Muslims were scattered all over the country and were living among the unbelievers as aliens whom their bloodthirsty enemies wanted to uproot from their own homes.
Fourthly, the Muslims had not yet had an opportunity to demonstrate practically the blessings of the system of life based on Islam. There was neither any Islamic culture, nor any social, economic or political system; nor were there any established principles of war and peace for their guidance.
Therefore the Muslims had no opportunity for demonstrating those moral principles on which they intended to build their entire system of life; nor had it been proved on the touchstone of trial that the Muslims as a community were sincere in their proclamation of the Message.
Therefore the Muslims had no opportunity for demonstrating those moral principles on which they intended to build their entire system of life; nor had it been proved on the touchstone of trial that the Muslims as a community were sincere in their proclamation of the Message.
Allah created opportunities for making up these deficiencies.
During the last four years or so of the Prophet’s stay at Makkah, the voice of Islam had been proving effective at Yathrab and the people for various reasons had been accepting the message more readily than other clans of Arabia.
So much so that in the twelfth year of Prophethood on the occasion of Haj a deputation of 75 people met the Holy Prophet in the darkness of night. These people not only accepted Islam, but also offered to give him and his followers a home. As this was a most epoch making opportunity provided by Allah, the Holy Prophet took advantage of it.
So much so that in the twelfth year of Prophethood on the occasion of Haj a deputation of 75 people met the Holy Prophet in the darkness of night. These people not only accepted Islam, but also offered to give him and his followers a home. As this was a most epoch making opportunity provided by Allah, the Holy Prophet took advantage of it.
The significance of this offer was quite clear to the people of Yathrab, and they fully realized that this was not an invitation to a mere fugitive, but to the Messenger of Allah so that he should become their leader and ruler.
Likewise they knew that they were not inviting the Muslim refugees to give them shelter from persecution but to assemble them from all over the country for their integration with themselves to form an organized community. Thus the offer of the people of Yathrab was to make Yathrab the “City of Islam.” Accordingly the Holy Prophet accepted their invitation and made it the first “City of Islam” in Arabia.
Likewise they knew that they were not inviting the Muslim refugees to give them shelter from persecution but to assemble them from all over the country for their integration with themselves to form an organized community. Thus the offer of the people of Yathrab was to make Yathrab the “City of Islam.” Accordingly the Holy Prophet accepted their invitation and made it the first “City of Islam” in Arabia.
And the people of Yathrab were fully aware of the implications of this offer. It was indeed a declaration of war against the whole of Arabia, and an invitation to their own social and economic boycott as well. And when the Ansar from Yathrab declared their allegiance to the Holy Prophet at Aqabah, they knew fully well its consequences.
During the course of the formal declaration of allegiance, Asad-bin-Zurarah, the youngest of all the delegates from Yathrab, stood up and said, “0 people of Yathrab! Just listen to me and consider the matter carefully in all its aspects.
Though we have come to him, regarding him only as a Messenger of Allah, we should know that we shall be inviting the enmity of the whole of Arabia. For when we take him away to Yathrab, we shall be attacked and our children may be put to the sword.
Therefore if you have the courage in your hearts to face it, then and then only, you should declare your allegiance to him and Allah will give you its reward. But if you love your lives more than him and his Message, then leave this matter and frankly excuse yourselves, for at this time Allah may accept your excuses.”
During the course of the formal declaration of allegiance, Asad-bin-Zurarah, the youngest of all the delegates from Yathrab, stood up and said, “0 people of Yathrab! Just listen to me and consider the matter carefully in all its aspects.
Though we have come to him, regarding him only as a Messenger of Allah, we should know that we shall be inviting the enmity of the whole of Arabia. For when we take him away to Yathrab, we shall be attacked and our children may be put to the sword.
Therefore if you have the courage in your hearts to face it, then and then only, you should declare your allegiance to him and Allah will give you its reward. But if you love your lives more than him and his Message, then leave this matter and frankly excuse yourselves, for at this time Allah may accept your excuses.”
Abbas bin Ubadah bin Naalah, another member of the delegation, reiterated the same thing, saying, Do you understand the implication of the declaration of your allegiance to this person?” (Voices, “Yes, we know it.”) “You are challenging the whole world to war by your declaration of allegiance to him.
There is every likelihood of a serious menace to your lives and properties. Therefore consider it well. If you have any idea lurking in your minds that you will then hand him over to his enemies, it is much better to leave him alone now, because that conduct shall bring shame and disgrace to you in this world and the next.
On the other hand, if you have sincerely resolved that you will endure all kinds of consequences that will follow as a result of this invitation, then it would be the best thing to take the oath of allegiance to him because, by God, this will surely bring good to you in this world as well as in the next WORLD.”
There is every likelihood of a serious menace to your lives and properties. Therefore consider it well. If you have any idea lurking in your minds that you will then hand him over to his enemies, it is much better to leave him alone now, because that conduct shall bring shame and disgrace to you in this world and the next.
On the other hand, if you have sincerely resolved that you will endure all kinds of consequences that will follow as a result of this invitation, then it would be the best thing to take the oath of allegiance to him because, by God, this will surely bring good to you in this world as well as in the next WORLD.”
At this all the members of the delegation cried with one voice, “We are ready and prepared to risk all our wealth and our noble kith and kin for his sake.”
It was then that the famous oath of allegiance, which is known as the “Second Oath of Allegiance at Aqabah” was taken.
On the other side, the people of Makkah also understood fully well the implications of this matter from their own point of view. They realized that Muhammad (Allah’s peace be upon him), who, they knew well, had a great personality and possessed extraordinary abilities, was going to gain a strong footing, by this allegiance.
For this would help integrate his followers, whose constancy, determination, and unwavering fidelity to the Messenger had been tried, into a disciplined community under his wise leadership and guidance. And they knew that this would spell death for their old ways of life. They also realized the strategic importance of. Al- Madinah to their trade, which was their chief means of livelihood.
For this would help integrate his followers, whose constancy, determination, and unwavering fidelity to the Messenger had been tried, into a disciplined community under his wise leadership and guidance. And they knew that this would spell death for their old ways of life. They also realized the strategic importance of. Al- Madinah to their trade, which was their chief means of livelihood.
Its geographical position was such that the Muslims could strike with advantage at the caravans traveling on the trade route between Yaman and Syria, and thus strike at the root of their economy and that of other pagan clans very effectively. The value of the trade done by the people of Makkah alone on this route, not to count that of raif and other places, amounted to about two hundred thousand dinars annually.
As the Quraish were fully aware of the implications of the oath of allegiance at Aqabah, they were greatly perturbed when they got wind of it the same night. At first they tried to win over the people of Al Madinah to their side.
But when they saw that the Muslims were migrating to Al- Madinah in small groups, they realized that the Holy Prophet was also going to emigrate soon from there. Then they decided to adopt an extreme measure to prevent this danger.
But when they saw that the Muslims were migrating to Al- Madinah in small groups, they realized that the Holy Prophet was also going to emigrate soon from there. Then they decided to adopt an extreme measure to prevent this danger.
A few days before his migration, the Quraish held a council to consider the matter. After a good deal of argument; they decided that one person should be taken from each of the families of Quraish other than that of Banu Hashim to put an end to the life of the Holy Prophet.
This was to make it difficult for the family of the Holy Prophet to fight alone with all the other families of the Quraish and thus to force them to accept blood-money for his murder-instead of taking revenge from them, but by the grace of Allah their plot against the life of the Holy Prophet failed because of his admirable foresight and full trust in Allah, and he reached Al- Madinah safe and sound.
When they could not prevent his emigration, it occurred to them to exploit Abdullah bin Ub`ai who had begun to cherish a grievance against the Holy Prophet since his arrival at Al-Madinah. He was an influential chief of Al-Madinah and the people had agreed to make him their king.
But when the majority of Aus and Khazraj clan became Muslims and acknowledged the Holy Prophet as their leader, guide and ruler, all his hopes of becoming a king came to an end.
Therefore the Quraish wrote to him, “As you have given shelter to our enemy, we tell you plainly that you should either fight with him yourself or exile him from your city otherwise we swear by God that we will invade your city, kill your males and make your females our slave girls.” This letter added fuel to the flames of his jealousy and he was inclined to do some mischief, but the Holy Prophet took timely precautions and defeated his evil designs.
This was to make it difficult for the family of the Holy Prophet to fight alone with all the other families of the Quraish and thus to force them to accept blood-money for his murder-instead of taking revenge from them, but by the grace of Allah their plot against the life of the Holy Prophet failed because of his admirable foresight and full trust in Allah, and he reached Al- Madinah safe and sound.
When they could not prevent his emigration, it occurred to them to exploit Abdullah bin Ub`ai who had begun to cherish a grievance against the Holy Prophet since his arrival at Al-Madinah. He was an influential chief of Al-Madinah and the people had agreed to make him their king.
But when the majority of Aus and Khazraj clan became Muslims and acknowledged the Holy Prophet as their leader, guide and ruler, all his hopes of becoming a king came to an end.
Therefore the Quraish wrote to him, “As you have given shelter to our enemy, we tell you plainly that you should either fight with him yourself or exile him from your city otherwise we swear by God that we will invade your city, kill your males and make your females our slave girls.” This letter added fuel to the flames of his jealousy and he was inclined to do some mischief, but the Holy Prophet took timely precautions and defeated his evil designs.
The Quraish got another opportunity to hold out a threat. When Sa’ad bin Mu’az, another chief of Al-Madinah, went to Makkah to perform `Umrah, Abu Jahl interrupted him at the very door of the Kabah, saying, “Do you think we will let you perform `Umrah in peace while you give shelter and help to renegades from us?
Had you not been a guest of Ummayyah bin Khalf, you would not have gone alive from here.” Sa’ad replied, “By Allah, if you prevent me from this, I will retaliate in a worse manner and block your route near Al Madinah.”
This incident virtually led to a declaration from the people of Makkah that they would prevent the Muslims from a pilgrimage to the Kabah, and from the people of Al- Madinah that as a retaliation they would block their trade route to Syria against the opponents of Islam.
As a matter of fact there was no other alternative for the Muslims than to keep a strong hold on this route so as to force the Quraish, and the other clans, whose interests were vitally bound with this route, to reconsider their inimical and antagonistic attitude towards them.
That is why the Holy Prophet attached the greatest importance to this problem. As soon as he was free from making the preliminary arrangements for organizing the newly formed Muslim Community and settling peace terms with the neighboring Jewish habitations, he adopted two measures in this connection:-
Had you not been a guest of Ummayyah bin Khalf, you would not have gone alive from here.” Sa’ad replied, “By Allah, if you prevent me from this, I will retaliate in a worse manner and block your route near Al Madinah.”
This incident virtually led to a declaration from the people of Makkah that they would prevent the Muslims from a pilgrimage to the Kabah, and from the people of Al- Madinah that as a retaliation they would block their trade route to Syria against the opponents of Islam.
As a matter of fact there was no other alternative for the Muslims than to keep a strong hold on this route so as to force the Quraish, and the other clans, whose interests were vitally bound with this route, to reconsider their inimical and antagonistic attitude towards them.
That is why the Holy Prophet attached the greatest importance to this problem. As soon as he was free from making the preliminary arrangements for organizing the newly formed Muslim Community and settling peace terms with the neighboring Jewish habitations, he adopted two measures in this connection:-
First, he entered into negotiations with those clans who lived between the Red Sea and this route so as to make alliances with them or at east to persuade them to make treaties of neutrality with the Muslims.
He was successful in this, and he entered into a treaty of non-alignment with Juhainah, which was a very important clan of the hilly tract near the sea coast. Then, at the end of the first year of Hijrah, he made a treaty of defensive alliance with Bani Damrah, who lived near Yanb’u and Zawal Ushairah. In 2 A. H. Bani Mudlij also joined the alliance, as they were the neighbors and allies of Bani Damrah. Then ii so happened that quite a large number of these people were converted to Islam as a result of the missionary work done by the Muslims.
He was successful in this, and he entered into a treaty of non-alignment with Juhainah, which was a very important clan of the hilly tract near the sea coast. Then, at the end of the first year of Hijrah, he made a treaty of defensive alliance with Bani Damrah, who lived near Yanb’u and Zawal Ushairah. In 2 A. H. Bani Mudlij also joined the alliance, as they were the neighbors and allies of Bani Damrah. Then ii so happened that quite a large number of these people were converted to Islam as a result of the missionary work done by the Muslims.
Secondly, he successively sent small bands of his men on this route to serve as a warning to the Quraish, and himself accompanied some of them. In the first year of Hijrah, four expeditions were sent there, that is, the expedition under Hamzah, the expedition under Ubaidah bin Harith, the expedition under Sa’ad bin Abi Waqqas and the Al-Abwa’ expedition under the Holy Prophet himself.
In the first month of the second year two more incursions were made on the same route. These are known as Buwat Expedition and Zawal Ushairah Expedition. Two things about all these expeditions are noteworthy. First, no blood was shed and no caravans were plundered in any of these expeditions.
This proves that the real object of these expeditions was to show to the Quraish which way the wind was blowing. Secondly, not a single man from the people of Al Madinah was sent by the Holy. Prophet on any of these incursions.
All the bands consisted purely of the immigrants from Makkah so that the conflict should remain between the people of the Quraish themselves and should not further spread by the involvement of other clans. On the other side, the Quraish of Makkah tried to involve others also in the conflict.
When they sent bands towards Al-Madinah, they did not hesitate to plunder the people. For instance, an expedition under the leadership of Kurz bin Jabir al-Fihrl plundered the cattle of the people of Al-Madinah from the very vicinity of the city to show what their real intentions were.
In the first month of the second year two more incursions were made on the same route. These are known as Buwat Expedition and Zawal Ushairah Expedition. Two things about all these expeditions are noteworthy. First, no blood was shed and no caravans were plundered in any of these expeditions.
This proves that the real object of these expeditions was to show to the Quraish which way the wind was blowing. Secondly, not a single man from the people of Al Madinah was sent by the Holy. Prophet on any of these incursions.
All the bands consisted purely of the immigrants from Makkah so that the conflict should remain between the people of the Quraish themselves and should not further spread by the involvement of other clans. On the other side, the Quraish of Makkah tried to involve others also in the conflict.
When they sent bands towards Al-Madinah, they did not hesitate to plunder the people. For instance, an expedition under the leadership of Kurz bin Jabir al-Fihrl plundered the cattle of the people of Al-Madinah from the very vicinity of the city to show what their real intentions were.
This was the state of affairs when, in Sha’aban, 2 A. H. (February or March, 623 A. D.) a big trade caravan of the Quraish, carrying goods worth $50,000 or so, with only a guard of thirty to forty men, on its way back from Syria to Makkah, reached the territory from where it could be easily attacked from Al-Madinah.
As the caravan was carrying trade goods worth thousands of pounds, and was scantily guarded, naturally Abu Sufyan, who was in charge of it, from his Past experience feared an attach from the Muslims. Accordingly, as soon as he entered the dangerous territory, he despatched a camel rider to Makkah with a frantic appeal for help.
When the rider reached Makkah, he, following an old custom of Arabia, tore open the ears of his camel, cut open his nose and overturned the saddle. Then rending his shirt from front and behind, he began to cry aloud at the top of his voice, “O people of Quraish despatch help to protect your caravan from Syria under the charge of Abu Sufyan, for Muhammad with his followers is in pursuit of it; otherwise I don’t think you will ever get your goods. Run, run for help.”
This caused great excitement and anger in the whole of Makkah and all the big chiefs of the Quraish got ready for war. An army, consisting of 600 armored soldiers and cavalry of 100 riders with great pomp and show marched out for a fight.
They intended not only to rescue the caravan but also to put to an end, once for all, the new menace from the Muslims who had consolidated themselves at Al-Madinah. They wanted to crush that rising power and overawe the clans surrounding the route so as to make it absolutely secure for future trade.
As the caravan was carrying trade goods worth thousands of pounds, and was scantily guarded, naturally Abu Sufyan, who was in charge of it, from his Past experience feared an attach from the Muslims. Accordingly, as soon as he entered the dangerous territory, he despatched a camel rider to Makkah with a frantic appeal for help.
When the rider reached Makkah, he, following an old custom of Arabia, tore open the ears of his camel, cut open his nose and overturned the saddle. Then rending his shirt from front and behind, he began to cry aloud at the top of his voice, “O people of Quraish despatch help to protect your caravan from Syria under the charge of Abu Sufyan, for Muhammad with his followers is in pursuit of it; otherwise I don’t think you will ever get your goods. Run, run for help.”
This caused great excitement and anger in the whole of Makkah and all the big chiefs of the Quraish got ready for war. An army, consisting of 600 armored soldiers and cavalry of 100 riders with great pomp and show marched out for a fight.
They intended not only to rescue the caravan but also to put to an end, once for all, the new menace from the Muslims who had consolidated themselves at Al-Madinah. They wanted to crush that rising power and overawe the clans surrounding the route so as to make it absolutely secure for future trade.
Now the Holy Prophet, who always kept himself well informed of the state of affairs, felt that the decisive hour has come and that was the right time when he must take a bold step; otherwise the Islamic Movement would become lifeless for ever and no chance would be left for it to rise again. For if the Quraish invaded Al-Madinah, the odds would be against the Muslims.
The condition of the Muslim Community was still very shaky because the immigrants (Muhajirin) had not been able to stabilize their economy during the short period (less than two years) of their stay at Al-Madinah; their helpers, (the Ansar) had not yet been tried; and the neighboring Jewish clans were antagonistic.
Then there was a strong group of hypocrites and mushriks in Al- Madinah itself; above all, the surrounding clans lived in awe of the Quraish and had all their religious sympathies with them. The Holy Prophet, therefore, felt that the consequences of this possible invasion would not be favorable to the Muslims.
The condition of the Muslim Community was still very shaky because the immigrants (Muhajirin) had not been able to stabilize their economy during the short period (less than two years) of their stay at Al-Madinah; their helpers, (the Ansar) had not yet been tried; and the neighboring Jewish clans were antagonistic.
Then there was a strong group of hypocrites and mushriks in Al- Madinah itself; above all, the surrounding clans lived in awe of the Quraish and had all their religious sympathies with them. The Holy Prophet, therefore, felt that the consequences of this possible invasion would not be favorable to the Muslims.
The second possibility was that they would not invade Al-Madinah but try only to escort their caravan safely and securely by a mere show of force. In that case, too, if the Muslim remained inactive, it would affect their reputation adversely.
Obviously, this weak stand in the conflict would embolden the other Arabs also and make the position of the Muslims very insecure in the country and the surrounding clans would, at the instance of the Quraish, start hostilities against them, and the Jews, the hypocrites and the mushriks of Al- Madinah would openly rise against them and not only endanger their security of life, property and honor but make it difficult for them even to live there.
Obviously, this weak stand in the conflict would embolden the other Arabs also and make the position of the Muslims very insecure in the country and the surrounding clans would, at the instance of the Quraish, start hostilities against them, and the Jews, the hypocrites and the mushriks of Al- Madinah would openly rise against them and not only endanger their security of life, property and honor but make it difficult for them even to live there.
The Muslims would not be able to inspire the enemy with awe so as to keep safe from them their life, property and honor. A careful study of the situation led the Holy Prophet to make up his mind to take a decisive step and go into the battle with whatever little strength he could muster, for thus and thus only could he show whether the Muslim Community had the right to survive or was doomed to perish.
When he arrived at this momentous decision, he called the Muhajirin and the Ansar together and placed the whole position before them, without any reservation. He said, “Allah has promised that you will confront one of the two, the trade caravan coming from the north or the army of the Quraish marching from the south.
Now tell me which of the two you want to attack!” A large majority of the people replied that they wanted to attack the caravan. But the Holy Prophet who had something else before him, repeated the same question. At this Miqdad bin ‘Amr, a Muhajir, stood up and said, “O Messenger of Allah! Please march to the side to which your Lord commands you; we will accompany you wherever you go.
We will not say like the Israelites, ‘Go and let you and your Lord fight we will wait’. In contrast to them we say, ‘Let you and your Lord fight; we will fight by your side to our last breath’.”
Even then he did not announce any decision but waited for a reply from the Ansar who had not yet taken any part in any battle of Islam. As this was the first opportunity for them to prove that they were ready to fulfill their promise of fighting for the cause of Islam, he repeated the question without directly addressing them.
At this, Sa’ad bin Mu’az, an Ansar, stood up and said, “Sir, it appears that you are putting the question to us.” When the Holy Prophet said, “Yes”, the Ansar replied, “We have believed in you and confirmed that what you have brought is the Truth, and have made a solemn pledge with you that we will listen to you and obey you.
Therefore, 0 Messenger of Allah, do whatever you intend to do. We swear by Allah Who has sent you with the Truth that we are ready to accompany you to the sea shore and if you enter it, we will plunge into it.
We assure you that not a single one of us will remain behind or forsake you, for we will not hesitate at all to go to fight, even if you should lead us to the battlefield tomorrow. We will remain steadfast in the battle and sacrifice our lives in the fight. We do hope that by the grace of Allah our behavior will gladden your heart. So, trusting in Allah’s blessing, take us to the battlefield.”
After these speeches it was decided that they should march towards the army of the Quraish and not towards the trade caravan. But it should be noted that the decision was of an ordinary nature. For the number of people, who came forward to go to the battlefield, was only a little more than three hundred (86 Muhajirs, 62 from Aus and 170 from Khazraj).
Then the little army was ill-armed and hardly equipped for battle. Only a couple of them had horses to ride and the others had to take their turn in threes and fours on the back of a camel, out of the 70 they had in all. Above all, they had not got enough weapons for the battle; only 60 of them had armors.
It is, therefore, no wonder that with the exception of those who were prepared to sacrifice their lives for the cause of Islam, the majority of those who had joined the expedition, were so filled with fear that they felt as if they were knowingly going into the jaws of death. Then there were people who always looked at things from a selfish point of view.
Though they had embraced Islam, they did not realize that their faith would demand the sacrifice of their lives and properties from them; they were of the opinion that it was a mad expedition prompted by irrational enthusiasm for religion. But the Holy Prophet and the true Believers had realized the urgency of that critical hour which required the risk of life: therefore they marched straight to the south-west, wherefrom the army of the Quraish was coming.
This is a clear proof of the fact that from the very beginning they had gone out to fight with the army and not to plunder the caravan. For if they had aimed at plundering the caravan they would have taken the north- westerly direction and not the south- westerly one.
Then the little army was ill-armed and hardly equipped for battle. Only a couple of them had horses to ride and the others had to take their turn in threes and fours on the back of a camel, out of the 70 they had in all. Above all, they had not got enough weapons for the battle; only 60 of them had armors.
It is, therefore, no wonder that with the exception of those who were prepared to sacrifice their lives for the cause of Islam, the majority of those who had joined the expedition, were so filled with fear that they felt as if they were knowingly going into the jaws of death. Then there were people who always looked at things from a selfish point of view.
Though they had embraced Islam, they did not realize that their faith would demand the sacrifice of their lives and properties from them; they were of the opinion that it was a mad expedition prompted by irrational enthusiasm for religion. But the Holy Prophet and the true Believers had realized the urgency of that critical hour which required the risk of life: therefore they marched straight to the south-west, wherefrom the army of the Quraish was coming.
This is a clear proof of the fact that from the very beginning they had gone out to fight with the army and not to plunder the caravan. For if they had aimed at plundering the caravan they would have taken the north- westerly direction and not the south- westerly one.
The 2 parties met in combat at Badr on the seventeenth of Ramadan. When the two armies confronted each other and the Holy Prophet noticed that the Quraish army outnumbered the Muslims by three to one and was much better equipped, he raised his hands up in supplication and made this earnest prayer with great humility: “0 Allah!
Here are the Quraish proud of their war material: they have come to prove that Thy Messenger is false. 0 Allah! now send that success that Thou hast promised to give me. 0 Allah!If this little army of Thy servants is destroyed, then there will be left none in the land to worship Thee.”
Here are the Quraish proud of their war material: they have come to prove that Thy Messenger is false. 0 Allah! now send that success that Thou hast promised to give me. 0 Allah!If this little army of Thy servants is destroyed, then there will be left none in the land to worship Thee.”
In this combat the emigrants from Makkah were put to the hardest test for they had to fight against their own near and dear relatives and put to the sword their fathers, their sons, their paternal and maternal uncles and their brothers. It is obvious that only such people could have come out successful in this hardest of tests as had accepted the Truth sincerely and cut off all relations with falsehood.
And in another way the test to which the Ansar were put was not less hard. So far they had only alienated the powerful Quraish and their allies by giving shelter to the Muslims against their wishes but now, for the first time, they were going to give fight to them and to sow the seeds of a long and bitter war with them.
This was indeed a very hard test for it meant that a small town with a population of a few thousand inhabitants was going to wage a war with the whole of Arabia. It is obvious that only such people could take this bold step who believed in the Truth of Islam so firmly that they were ready to sacrifice every personal interest for its sake.
And in another way the test to which the Ansar were put was not less hard. So far they had only alienated the powerful Quraish and their allies by giving shelter to the Muslims against their wishes but now, for the first time, they were going to give fight to them and to sow the seeds of a long and bitter war with them.
This was indeed a very hard test for it meant that a small town with a population of a few thousand inhabitants was going to wage a war with the whole of Arabia. It is obvious that only such people could take this bold step who believed in the Truth of Islam so firmly that they were ready to sacrifice every personal interest for its sake.
So Allah accepted the self-sacrifices of the Muhajirin and the Ansar because of their true faith, and rewarded them with His success. The proud, well- armed Quraish were routed by these ill-equipped devotees of Islam. Seventy men of their army were killed and seventy captured as prisoners and their arms and equipment came into the hands of the Muslims as spoils of war.
All their big chiefs, who were their best soldiers and who had led the opposition to Islam, were killed in this Battle. No wonder that this decisive victory made Islam a power to be reckoned with. A Western research scholar says that before the Battle of Badr, Islam was merely a religion and a state but after the Battle it became the state religion, nay, the state itself.
All their big chiefs, who were their best soldiers and who had led the opposition to Islam, were killed in this Battle. No wonder that this decisive victory made Islam a power to be reckoned with. A Western research scholar says that before the Battle of Badr, Islam was merely a religion and a state but after the Battle it became the state religion, nay, the state itself.
Topics of Discussion
It is this great Battle that has been reviewed in this Surah. But let it be noted that in some respects this review is quite different from the reviews that are usually made by the worldly commanders after a great victory.
Instead of gloating over the victory, the moral weaknesses that had come to the surface in that expedition have been pointed out so that the Muslims should try their best to reform themselves.
It has been impressed upon them that the victory was due to the success of Allah rather -than to their own valor and bravery so that the Muslims should learn to rely on Him and obey Allah and His Messenger alone.
The moral lesson of the conflict between the Truth and falsehood has been enunciated and the qualities which lead to success in a conflict have been explained.
Then the Surah addresses the mushriks, the hypocrites, the Jews and the prisoners of this war in a very impressive manner that should teach them a good lesson.
It also gives instructions in regard to the spoils of war. The Muslims have bean told not to regard these as their right but as a bounty from Allah. Therefore they should accept with gratitude the share that is granted to them out of it and willingly accede to the share which Allah sets apart for His cause and for the help of the needy.
Then it also gives normal instructions concerning the laws of peace and war for these were urgently needed to be explained at the stage which the Islamic Movement had entered. It enjoined that the Muslims should refrain from ways of “ignorance” in peace and war and thus should establish their moral superiority in the WORLD.
It also meant, to demonstrate to the world in actual practical life the morality which it had been preaching to the world from the very beginning of Islam and had been enjoining that practical life should be based on the same.
It also meant, to demonstrate to the world in actual practical life the morality which it had been preaching to the world from the very beginning of Islam and had been enjoining that practical life should be based on the same.
It also states some articles of the Islamic Constitution which help differentiate the status of the Muslims living within the limits of Dar-ul-Islam (the Abode of Islam) from that of the Muslims living beyond its limits.
Subject: Problems of Jihad
This surah enunciates general principles of war (one aspect of Jihad) and peace while reviewing the Battle of Badr and uses them for the moral training of the Muslims.
Topics and their Interconnection
This portion deals with the problems of the “Spoils of War”. The Quran says that these are not the spoils of war but the “Bounties of Allah” and proves this by showing that the victory at Badr (and in all other battles, too,) was won by His succour and not by the efforts of the Muslims.
It also declares (in v. 40) that the war aim of the Muslims should be to eliminate all unfavourable conditions for the establishment of Islam and not to gain spoils. Moreover, the spoils, being the bounties of God, belong to Allah and His Messenger and they alone are entitled to allocate them. Then after conditioning the Muslims to accept these things, the different shares have been allocated in v. 41. 1 – 41
It also declares (in v. 40) that the war aim of the Muslims should be to eliminate all unfavourable conditions for the establishment of Islam and not to gain spoils. Moreover, the spoils, being the bounties of God, belong to Allah and His Messenger and they alone are entitled to allocate them. Then after conditioning the Muslims to accept these things, the different shares have been allocated in v. 41. 1 – 41
The Battle of Badr was ordained by Allah so that Islam should triumph over “ignorance”. The lesson from this is that the Muslims should trust in God and prepare themselves for war and should not be beguiled by Satan as the disbelievers were. 42 – 54
Sanctity of treaties has been enjoined and the Muslims commanded to observe them as long as the other party does not break them. 55 – 59
The Muslims should always be prepared for war on every front, but should be ready to make peace if the other party is inclined towards it. 60 – 66
In these verses, instructions about prisoners of war have been given. 67 – 71
In order to keep the Muslims joined together against their enemies, they have been taught to have cordial relations with one another. 72 – 75
Tags: Al Anfal (The Spoils Of War)
