Day 9

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TENTH PÂRA

A portion of Sûrah Anfâl is found in the tenth pâra as well. Anfâl is the plural of nafal which means spoils of war. In the first verse of this sûrah, an answer had been given to a question asked regarding booty. Now, at the beginning of the tenth pâra more detail has been given wherein it has been mentioned that 1/5 of the booty should be given to Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم, his family, the orphans, poor people, and travellers and the remaining 4/5 should be distributed amongst the mujâhidîn (those who fought).

Thereafter, details of the Battle of Badr have been mentioned. The Qur’ân-e-Karîm in its unique style draws such a picture that its listeners feel that they are seeing the conditions of this battle with their own eyes. Allâh سُبْحَانَهُ وَتَعَالَى states, “Remember the time when you were on the near side (close to Madînah) and they were on the far side while the caravan was below you (travelling along the coast). (42)

Some important points regarding the Battle of Badr mentioned in this sûrah are:

- When the two armies faced each other, then the kuffâr regarded the Muslim army to be very small in number. The Muslims too were made to appear very small in number for the kuffâr. This is because Allâh سُبْحَانَهُ وَتَعَالَى had decreed this battle and He did not want any group to run away, by becoming over awed when seeing the huge numbers of the other group. (43-44)

- After mentioning the assistance of Allâh سُبْحَانَهُ وَتَعَالَى during the Battle of Badr, He mentions the four basic elements needed to acquire the help of Allâh سُبْحَانَهُ وَتَعَالَى:
(1) To be steadfast on the battlefield.
(2) To make the zikr of Allâh سُبْحَانَهُ وَتَعَالَى in abundance.
(3) To abstain from differences and in-fighting.
(4) To have patience on unfavourable conditions when confronting the enemy. (46)

- During the Battle of Badr, Shaytân beautified the actions of the mushrikîn and continued presenting it to them. On the other hand, to assist the Muslims, angels descended from the heavens who inflicted severe blows on the faces and backs of the kuffâr. (48-51) Even though this verse is regarding the Battle of Badr, the mufassirîn have stated that its meaning is general. Thus at the time of death, every kâfir (disbeliever) is beaten.

- A great calamity overcame the Quraysh during the Battle of Badr when they were humiliated and disgraced. The reason given is that it is Allâh سُبْحَانَهُ وَتَعَالَى’s system that whenever any nation, instead of being grateful, are ungrateful; and instead of being obedient, they adopt disobedience, then Allâhسُبْحَانَهُ وَتَعَالَى also changes conditions. In place of bounties, He inflicts punishment; and in place of ease, He involves them in calamities.

Keeping in mind the Battle of Badr, the Muslims have been advised to prepare completely against the enemies, militarily, materially and spiritually. It is apparent that during the Battle of Badr, material preparations could not be made completely. It was only the result of the special assistance of Allâh سُبْحَانَهُ وَتَعَالَى that He granted the Muslims victory inspite of material and military weakness, and the huge difference in size of the two armies. However, for the future, the Muslims have been commanded to prepare fully according to necessity and conditions so that the enemy will become over awed just by seeing the arms and ammunition of the Muslims and they will not have the courage to face the Muslim army. Allâh سُبْحَانَهُ وَتَعَالَى states, “Prepare against them whatever forces of strength you can muster, as well as trained horses with which you may strike fear into the enemies of Allâh سُبْحَانَهُ وَتَعَالَى, your enemies, and others besides them. You do not know them, but Allâh سُبْحَانَهُ وَتَعَالَى knows them.” (60)

Here it is necessary to point out that inspite of the importance of material strength and power, spiritual power cannot be denied. In reality, spiritual and îmânî strength holds greater importance than other strengths in defeating the enemy. This is that strength which makes the weak strong, which gives courage to small armies to confront huge ones, which makes it easy to tread the path of martyrdom and gives such awe to people of îmân which makes even the brave and valiant quiver with fear. How should we acknowledge our collective weakness! Today the Muslims have become victims of spiritual, material and intellectual weakness.

- On one side where Muslims have been commanded to remain ever-ready for fighting, they have also been commanded on the other hand, “If they incline towards a peace-treaty, then you too should incline towards it.” (61) In this verse, we learn that if a peace treaty is beneficial to the Muslims then they should make such a truce. Preparations and desire for jihâd does not mean that they must fight in every case, and that signing a truce is against the commands of Allâh سُبْحَانَهُ وَتَعَالَى . Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم himself, on various occasions made truces.

- Seventy mushrikîn were captured during the Battle of Badr. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, according to his usual habit, consulted (made mashwara) with the Sahâbah رَضِيَ اللهُ عَنْهُ regarding their fate. Hadhrat Umar رَضِيَ اللهُ عَنْهُ and some Sahâbahh رَضِيَ اللهُ عَنْهُ were of the view that they should be killed whereas Hadhrat Abu Bakr رَضِيَ اللهُ عَنْهُ and some other Sahâbah felt that they should pay a ransom and be freed. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم preferred this latter opinion and freed the captives. On this, Allâh سُبْحَانَهُ وَتَعَالَى reprimanded, “If it were not for an order that Allâh سُبْحَانَهُ وَتَعَالَى has already preordained, a great punishment would have afflicted you on account of what you took.” (68) In these type of verses where Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is reprimanded there is proof of the truthfulness and veracity of the Qur’ân-e-Karîm. Hypothetically speaking, if the Qur’ân was not the word of Allâh, then these verses would never have found place in the Qur’ân. Also keep this in mind that inspite of reprimanding them, Allâh سُبْحَانَهُ وَتَعَالَى did not only give permission to the Muslims to eat from the wealth of the ransom which was taken from the mushrik prisoners, but also stated it to be halâl and pure. At the end of the sûrah, those people have been regarded as friends, who migrate and make jihâd for the pleasure of Allâh سُبْحَانَهُ وَتَعَالَى, who give each other shelter and who assist one another. This sûrah commenced with jihâd and booty and ends with mention of hijrat (migration) and nusrat (assistance). It is as though the sûrah from beginning to end speaks about jihâd.

Sûrah Tawbah

Sûrah Tawbah is a Madanî sûrah which has 129 verses and 16 rukûs. It is also called sûrah Barâ’ah. The first word of this sûrah is “Barâ’ah”. This sûrah was revealed in the ninth year of hijrî when Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم set out to punish the Romans. The battle is known as the Battle of Tabûk. It occurred at a time when there was extreme heat. The journey was very long. The fruits of the Sahâbah رَضِيَ اللهُ عَنْهُ had ripened, which was an important means of livelihood for them. In short, this battle was a great trial for the people of îmân and a test of their sincerity and truthfulness. By means of this battle, there would also be a distinction made between the believers and hypocrites. In reality, the basic aim of Sûrah Tawbah is twofold.
(1) To mention the laws regarding jihâd against the mushrikîn and ahle-kitâb (Jews and Christians).
(2) Keeping the Battle of Tabûk in view, to make a clear distinction between the people of îmân and the hypocrites.

Regarding the laws of jihâd, as an introduction, an announcement of the annulment of those pacts which the Muslims made with the mushrikîn was made. For them, the final period stipulated was four months. Also, the mushrikîn were prevented from making Hajj to the House of Allâh سُبْحَانَهُ وَتَعَالَى because these people had broken the terms of their treaty many times, and to stop the exponential growth of Islâm they were forming alliances with the Jews and were plotting against the Muslims.

After announcing this annulment with the mushrikîn, permission was given to fight the ahle-kitâb because deception, breaking of treaties, hypocrisy and lies had become an integral part of their nature. The Jewish tribes, be it Banû Qurayzah, Banû Nadîr or Banû Qaynuqa’, did not leave any opportunity in causing harm to the Muslims. In approximately 20 verses, their internal filth and debased actions are clearly brought to light. The Muslims are told, “Fight those of the ahle-kitâb who do not believe in Allâh سُبْحَانَهُ وَتَعَالَى, and the final day (hereafter), who do not regard as harâm what Allâh سُبْحَانَهُ وَتَعَالَى and His Rasûl declare harâm, and who do not accept the true religion, until they give jizya (protection tax) while they are disgraced.” (69)

As far as the second aim of this sûrah is concerned, the signs and internal evils of the hypocrites are mentioned in such a manner that they become disgraced and humiliated in front of everyone. Therefore, this sûrah is also called “Sûratul-Fâdhihah” i.e. the sûrah which disgraces. Before the revelation of this sûrah, they hid themselves behind the veil of verbal claims of Islâm. However this sûrah makes their inward so apparent that every person knew who was a hypocrite and who was a sincere believer. The Battle of Tabûk became the outward means of making conspicuous the weaknesses and faults of the hypocrites. As it is, jihâd is such a form of ibâdat where one places his life in danger. Here in the Battle of Tabûk, they were opposing the greatest army of their time and this too, in severe heat and with great poverty and hunger. During this battle, the actions done by the hypocrites can be judged by a glimpse of the following, which has been extracted from certain verses of Sûrah Tawbah.
• Allâh سُبْحَانَهُ وَتَعَالَى had already proclaimed, “The hypocrites will take oaths and say, ‘If we had strength, we would have definitely come with you.’” (towards Tabûk) (42). This is exactly what happened. When Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم returned from Tabûk, then the hypocrites presented false excuses.

• Besides a handful, all the remaining sincere Muslims immediately prepared for participating in the Battle of Tabûk, whereas the hypocrites got permission to stay in Madînah by employing various tricks and schemes.

• Allâh سُبْحَانَهُ وَتَعَالَى has mentioned that it was better for the hypocrites not to emerge for jihâd. If on assumption, they had to participate, then they would have done nothing but create corruption and dissension amongst the Muslims. (47)

• Some of them (the hypocrites) were such that they presented such ludicrous and laughable excuses trying to attain permission to exclude themselves e.g. a person by the name of Ja’d Ibn Qays said, “Ô Rasûlullâh! I am very weak-hearted whereas the Roman women are very fair in complexion. I fear that if I proceed for jihâd, then I will see them and fall into evil.” (49)

• There is nothing in their hearts for the Muslims but hatred and jealousy. (50) If the Muslims are victorious or receive booty, then they become perplexed. On the other hand, if any difficulty and calamity overcomes the Muslims, then they become overjoyed.

• They take oaths to convince others, “O Muslims! We are from amongst you.” whereas this is not true. (56)

• Their gaze is only on wealth. If they get it, then they become happy. If they are deprived, then they even begin taunting the Nabî of Allâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم

• Since Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم would listen to the speech of everyone, therefore the hypocrites would say that he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) is “only ears”.” (61)

• During the lifetime of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, they always had this fear that such a sûrah should not be revealed wherein their hollowness and the secrets of their hearts are opened. (64)

• Inviting others towards evil, stopping them from doing good, and miserliness are some of their conspicuous traits.

• The qualities and actions of the hypocrites are similar to that of the past kuffâr. (69)

• Their hearts are completely devoid of the love of Allâh سُبْحَانَهُ وَتَعَالَى, His remembrance, being grateful to Him and His grandeur. It is apparent that for those people whose hearts are bereft of the greatness of Allâh سُبْحَانَهُ وَتَعَالَى , for such people to commit sin and disobey Him is a matter of small consequence. (67) After showing the similarities between the hypocrites and the kuffâr, mention is made of the nations of Nûh, Âd, Thamûd, Lût, the nation of Ibrâhim عَلَيْهِ السَّلَام, and the people of Madyan.

• Right until the end of the tenth pâra mention is made of the hypocrites. Regarding them Allâh سُبْحَانَهُ وَتَعَالَى has mentioned, “O my messenger. If you seek forgiveness for them 70 times, then too Allâh سُبْحَانَهُ وَتَعَالَى will never forgive them.” Allâh سُبْحَانَهُ وَتَعَالَى also mentioned, “And do not perform janâzah salâh over any of them who have passed away.” (84)
Together with mention of the hypocrites, Allâh سُبْحَانَهُ وَتَعَالَى speaks about those Muslims who could not participate in this jihâd due to old-age, severe sickness and not having the provisions to make jihâd. They had so much fervour to go in jihâd that when they could not participate, their eyes welled up with tears. Therefore, there is no sin upon these sincere believers for not participating.