Al Anfal
Quran Terjemahan Kemenag RI
1
yas`alụnaka ‘anil-anfāl, qulil-anfālu lillāhi war-rasụl, fattaqullāha wa aṣliḥụ żāta bainikum wa aṭī’ullāha wa rasụlahū ing kuntum mu`minīn
Mereka menanyakan kepadamu (Muhammad) tentang (pembagian) harta rampasan perang. Katakanlah, “Harta rampasan perang itu milik Allah dan Rasul (menurut ketentuan Allah dan Rasul-Nya), maka bertakwalah kepada Allah dan perbaikilah hubungan di antara sesamamu, dan taatlah kepada Allah dan Rasul-Nya jika kamu orang-orang yang beriman.”
2
innamal-mu`minụnallażīna iżā żukirallāhu wajilat qulụbuhum wa iżā tuliyat ‘alaihim āyātuhụ zādat-hum īmānaw wa ‘alā rabbihim yatawakkalụn
Sesungguhnya orang-orang yang beriman adalah mereka yang apabila disebut nama Allah gemetar hatinya, dan apabila dibacakan ayat-ayat-Nya kepada mereka, bertambah (kuat) imannya dan hanya kepada Tuhan mereka bertawakal,
3
allażīna yuqīmụnaṣ-ṣalāta wa mimmā razaqnāhum yunfiqụn
(yaitu) orang-orang yang melaksanakan salat dan yang menginfakkan sebagian dari rezeki yang Kami berikan kepada mereka.
4
ulā`ika humul-mu`minụna ḥaqqā, lahum darajātun ‘inda rabbihim wa magfiratuw wa rizqung karīm
Mereka itulah orang-orang yang benar-benar beriman. Mereka akan memperoleh derajat (tinggi) di sisi Tuhannya dan ampunan serta rezeki (nikmat) yang mulia.
5
kamā akhrajaka rabbuka mim baitika bil-ḥaqqi wa inna farīqam minal-mu`minīna lakārihụn
Sebagaimana Tuhanmu menyuruhmu pergi dari rumahmu dengan kebenaran, meskipun sesungguhnya sebagian dari orang-orang yang beriman itu tidak menyukainya,
6
yujādilụnaka fil-ḥaqqi ba’da mā tabayyana ka`annamā yusāqụna ilal-mauti wa hum yanẓurụn
mereka membantahmu (Muhammad) tentang kebenaran setelah nyata (bahwa mereka pasti menang), seakan-akan mereka dihalau kepada kematian, sedang mereka melihat (sebab kematian itu).
7
wa iż ya’idukumullāhu iḥdaṭ-ṭā`ifataini annahā lakum wa tawaddụna anna gaira żātisy-syaukati takụnu lakum wa yurīdullāhu ay yuḥiqqal-ḥaqqa bikalimātihī wa yaqṭa’a dābiral-kāfirīn
Dan (ingatlah) ketika Allah menjanjikan kepadamu bahwa salah satu dari dua golongan (yang kamu hadapi) adalah untukmu, sedang kamu menginginkan bahwa yang tidak mempunyai kekuatan senjatalah untukmu. Tetapi Allah hendak membenarkan yang benar dengan ayat-ayat-Nya dan memusnahkan orang-orang kafir sampai ke akar-akarnya,
8
liyuḥiqqal-ḥaqqa wa yubṭilal-bāṭila walau karihal-mujrimụn
agar Allah memperkuat yang hak (Islam) dan menghilangkan yang batil (syirik) walaupun orang-orang yang berdosa (musyrik) itu tidak menyukainya.
9
iż tastagīṡụna rabbakum fastajāba lakum annī mumiddukum bi`alfim minal-malā`ikati murdifīn
(Ingatlah), ketika kamu memohon pertolongan kepada tuhanmu, lalu diperkenankan-Nya bagimu, “Sungguh, aku akan mendatangkan bala bantuan kepadamu dengan seribu malaikat yang datang berturut-turut.”
10
wa mā ja’alahullāhu illā busyrā wa litaṭma`inna bihī qulụbukum, wa man-naṣru illā min ‘indillāh, innallāha ‘azīzun ḥakīm
Dan tidaklah Allah menjadikannya melainkan sebagai kabar gembira agar hatimu menjadi tenteram karenanya. Dan kemenangan itu hanyalah dari sisi Allah. Sungguh, Allah Mahaperkasa, Mahabijaksana.
11
iż yugasysyīkumun-nu’āsa amanatam min-hu wa yunazzilu ‘alaikum minas-samā`i mā`al liyuṭahhirakum bihī wa yuż-hiba ‘angkum rijzasy-syaiṭāni wa liyarbiṭa ‘alā qulụbikum wa yuṡabbita bihil-aqdām
(Ingatlah), ketika Allah membuat kamu mengantuk untuk memberi ketentraman dari-Nya, dan Allah menurunkan air (hujan) dari langit kepadamu untuk menyucikan kamu dengan (hujan) itu dan menghilangkan gangguan-gangguan setan dari dirimu dan untuk menguatkan hatimu serta memperteguh telapak kakimu (teguh pendirian).
12
iż yụḥī rabbuka ilal-malā`ikati annī ma’akum fa ṡabbitullażīna āmanụ, sa`ulqī fī qulụbillażīna kafarur-ru’ba faḍribụ fauqal-a’nāqi waḍribụ min-hum kulla banān
(Ingatlah), ketika Tuhanmu mewahyukan kepada para malaikat, “Sesungguhnya Aku bersama kamu, maka teguhkanlah (pendirian) orang-orang yang telah beriman.” Kelak akan Aku berikan rasa ketakutan ke dalam hati orang-orang kafir, maka pukullah di atas leher mereka dan pukullah tiap-tiap ujung jari mereka.
13
żālika bi`annahum syāqqullāha wa rasụlah, wa could yusyāqiqillāha wa rasụlahụ fa innallāha syadīdul-‘iqāb
(Ketentuan) yang demikian itu adalah karena sesungguhnya mereka menentang Allah dan Rasul-Nya; dan barang siapa menentang Allah dan Rasul-Nya, sungguh, Allah sangat keras siksa-Nya.
14
żālikum fa żụqụhu wa anna lil-kāfirīna ‘ażāban-nār
Demikianlah (hukuman dunia yang ditimpakan atasmu), maka rasakanlah hukuman itu. Sesungguhnya bagi orang-orang kafir itu ada (lagi) azab neraka.
15
yā ayyuhallażīna āmanū iżā laqītumullażīna kafarụ zaḥfan fa lā tuwallụhumul-adbār
Wahai orang yang beriman! Apabila kamu bertemu dengan orang-orang kafir yang akan menyerangmu, maka janganlah kamu membelakangi mereka (mundur).
16
wa could yuwallihim yauma`iżin duburahū illā mutaḥarrifal liqitālin au mutaḥayyizan ilā fi`atin fa qad bā`a bigaḍabim minallāhi wa ma`wāhu jahannam, wa bi`sal-maṣīr
Dan barang siapa mundur pada waktu itu, kecuali berbelok untuk (siasat) perang atau hendak menggabungkan diri dengan pasukan lain, maka sungguh, orang itu kembali dengan membawa kemurkaan dari Allah. Tempatnya ialah neraka Jahanam, dan seburuk-buruknya tempat kembali.
17
fa lam taqtulụhum wa lākinnallāha qatalahum wa mā ramaita iż ramaita wa lākinnallāha ramā, wa liyubliyal-mu`minīna min-hu balā`an ḥasanā, innallāha samī’un ‘alīm
Maka (sebenarnya) bukan kamu yang membunuh mereka, melainkan Allah yang membunuh mereka, dan bukan engkau yang melempar ketika engkau melempar, tetapi Allah yang melempar. (Allah berbuat demikian untuk membinasakan mereka) dan untuk memberi kemenangan kepada orang-orang mukmin, dengan kemenangan yang baik. Sungguh, Allah Maha Mendengar, Maha Mengetahui.
18
żālikum wa annallāha mụhinu kaidil-kāfirīn
Demikianlah (karunia Allah yang dilimpahkan kepadamu), dan sungguh, Allah melemahkan tipu daya orang-orang kafir.
19
in tastaftiḥụ fa qad jā`akumul-fat-ḥ, wa in tantahụ fa huwa khairul lakum, wa in ta’ụdụ na’ud, wa lan tugniya ‘angkum fi`atukum syai`aw walau kaṡurat wa annallāha ma’al-mu`minīn
Jika kamu meminta keputusan, maka sesungguhnya keputusan telah datang kepadamu; dan jika kamu berhenti (memusuhi rasul), maka itulah yang lebih baik bagimu; dan jika kamu kembali, niscaya Kami kembali (memberi pertolongan); dan pasukanmu tidak akan dapat menolak sesuatu bahaya sedikit pun darimu, biarpun jumlahnya (pasukan) banyak. Sungguh, Allah beserta orang-orang beriman.
20
yā ayyuhallażīna āmanū aṭī’ullāha wa rasụlahụ wa lā tawallau ‘an-hu wa antum tasma’ụn
Wahai orang-orang yang beriman! Taatlah kepada Allah dan Rasul-Nya, dan janganlah kamu berpaling dari-Nya, padahal kamu mendengar (perintah-perintah-Nya),
21
wa lā takụnụ kallażīna qālụ sami’nā wa hum lā yasma’ụn
dan janganlah kamu menjadi seperti orang-orang (munafik) yang berkata, “Kami mendengarkan,” padahal mereka tidak mendengarkan (karena hati mereka mengingkarinya).
22
inna syarrad-dawābbi ‘indallāhiṣ-ṣummul-bukmullażīna lā ya’qilụn
Sesungguhnya makhluk bergerak yang bernyawa yang paling buruk dalam pandangan Allah ialah mereka yang tuli dan bisu (tidak mendengar dan memahami kebenaran) yaitu orang-orang yang tidak mengerti.
23
walau ‘alimallāhu fīhim khairal la`asma’ahum, walau asma’ahum latawallaw wa hum mu’riḍụn
Dan sekiranya Allah mengetahui ada kebaikan pada mereka, tentu Dia jadikan mereka dapat mendengar. Dan jika Allah menjadikan mereka dapat mendengar, niscaya mereka berpaling, sedang mereka memalingkan diri.
24
yā ayyuhallażīna āmanustajībụ lillāhi wa lir-rasụli iżā da’ākum limā yuḥyīkum, wa’lamū annallāha yaḥụlu bainal-mar`i wa qalbihī wa annahū ilaihi tuḥsyarụn
Wahai orang-orang yang beriman! Penuhilah seruan Allah dan Rasul apabila dia menyerumu kepada sesuatu yang memberi kehidupan kepadamu, dan ketahuilah bahwa sesungguhnya Allah membatasi antara manusia dan hatinya dan sesungguhnya kepada-Nyalah kamu akan dikumpulkan.
25
wattaqụ fitnatal lā tuṣībannallażīna ẓalamụ mingkum khāṣṣah, wa’lamū annallāha syadīdul-‘iqāb
Dan peliharalah dirimu dari siksaan yang tidak hanya menimpa orang-orang yang zalim saja di antara kamu. Dan ketahuilah bahwa Allah sangat keras siksaan-Nya.
26
ważkurū iż antum qalīlum mustaḍ’afụna fil-arḍi takhāfụna ay yatakhaṭṭafakumun-nāsu fa āwākum wa ayyadakum binaṣrihī wa razaqakum minaṭ-ṭayyibāti la’allakum tasykurụn
Dan ingatlah ketika kamu (para Muhajirin) masih (berjumlah) sedikit, lagi tertindas di bumi (Mekkah), dan kamu takut orang-orang (Mekkah) akan menculik kamu, maka Dia memberi kamu tempat menetap (Madinah) dan dijadikan-Nya kamu kuat dengan pertolongan-Nya dan diberi-Nya kamu rezeki yang baik agar kamu bersyukur.
27
yā ayyuhallażīna āmanụ lā takhụnullāha war-rasụla wa takhụnū amānātikum wa antum ta’lamụn
Wahai orang-orang yang beriman! Janganlah kamu mengkhianati Allah dan Rasul dan (juga) janganlah kamu mengkhianati amanat yang dipercayakan kepadamu, sedang kamu mengetahui.
28
wa’lamū annamā amwālukum wa aulādukum fitnatuw wa annallāha ‘indahū ajrun ‘aẓīm
Dan ketahuilah bahwa hartamu dan anak-anakmu itu hanyalah sebagai cobaan dan sesungguhnya di sisi Allah ada pahala yang besar.
29
yā ayyuhallażīna āmanū in tattaqullāha yaj’al lakum furqānaw wa yukaffir ‘angkum sayyi`ātikum wa yagfir lakum, wallāhu żul-faḍlil-‘aẓīm
Wahai orang-orang yang beriman! Jika kamu bertakwa kepada Allah, niscaya Dia akan memberikan furqān (kemampuan membedakan antara yang hak dan batil) kepadamu dan menghapus segala kesalahanmu dan mengampuni (dosa-dosa)mu. Allah memiliki karunia yang besar.
30
wa iż yamkuru bikallażīna kafarụ liyuṡbitụka au yaqtulụka au yukhrijụk, wa yamkurụna wa yamkurullāh, wallāhu khairul-mākirīn
Dan (ingatlah), ketika orang-orang kafir (Quraisy) memikirkan tipu daya terhadapmu (Muhammad) untuk menangkap dan memenjarakanmu atau membunuhmu, atau mengusirmu. Mereka membuat tipu daya dan Allah menggagalkan tipu daya itu. Allah adalah sebaik-baik pembalas tipu daya.
31
wa iżā tutlā ‘alaihim āyātunā qālụ qad sami’nā lau nasyā`u laqulnā miṡla hāżā in hāżā illā asāṭīrul-awwalīn
Dan apabila ayat-ayat Kami dibacakan kepada mereka, mereka berkata, “Sesungguhnya kami telah mendengar (ayat-ayat seperti ini), jika kami menghendaki niscaya kami dapat membacakan yang seperti ini. (Alquran) ini tidak lain hanyalah dongeng orang-orang terdahulu.”
32
wa iż qālullāhumma ing kāna hāżā huwal-ḥaqqa min ‘indika fa amṭir ‘alainā ḥijāratam minas-samā`i awi`tinā bi’ażābin alīm
Dan (ingatlah), ketika mereka (orang-orang musyrik) berkata, “Ya Allah, jika (Alquran) ini benar (wahyu) dari Engkau, maka hujanilah kami dengan batu dari langit, atau datangkanlah kepada kami azab yang pedih.”
33
wa mā kānallāhu liyu’ażżibahum wa anta fīhim, wa mā kānallāhu mu’ażżibahum wa hum yastagfirụn
Tetapi Allah tidak akan menghukum mereka, selama engkau (Muhammad) berada di antara mereka. Dan tidaklah (pula) Allah akan menghukum mereka, sedang mereka (masih) memohon ampunan.
34
wa mā lahum allā yu’ażżibahumullāhu wa hum yaṣuddụna ‘anil-masjidil-ḥarāmi wa mā kānū auliyā`ah, in auliyā`uhū illal-muttaqụna wa lākinna akṡarahum lā ya’lamụn
Dan mengapa Allah tidak menghukum mereka padahal mereka menghalang-halangi (orang) untuk (mendatangi) Masjidilharam dan mereka bukanlah orang-orang yang berhak menguasainya? Orang yang berhak menguasai(nya), hanyalah orang-orang yang bertakwa, tetapi kebanyakan mereka tidak mengetahui.
35
wa mā kāna ṣalātuhum ‘indal-baiti illā mukā`aw wa taṣdiyah, fa żụqul-‘ażāba bimā kuntum takfurụn
Dan salat mereka di sekitar Baitullah itu, tidak lain hanyalah siulan dan tepuk tangan. Maka rasakanlah azab disebabkan kekafiranmu itu.
36
innallażīna kafarụ yunfiqụna amwālahum liyaṣuddụ ‘an sabīlillāh, fa sayunfiqụnahā ṡumma takụnu ‘alaihim ḥasratan ṡumma yuglabụn, wallażīna kafarū ilā jahannama yuḥsyarụn
Sesungguhnya orang-orang kafir itu, menginfakkan harta mereka untuk menghalang-halangi (orang) dari jalan Allah. Mereka akan (terus) menginfakkan harta itu, kemudian mereka akan menyesal sendiri, dan akhirnya mereka akan dikalahkan. Ke dalam neraka Jahanamlah orang-orang kafir itu akan dikumpulkan,
37
liyamīzallāhul-khabīṡa minaṭ-ṭayyibi wa yaj’alal-khabīṡa ba’ḍahụ ‘alā ba’ḍin fa yarkumahụ jamī’an fa yaj’alahụ fī jahannam, ulā`ika humul-khāsirụn
agar Allah memisahkan (golongan) yang buruk dari yang baik dan menjadikan (golongan) yang buruk itu sebagiannya di atas yang lain, lalu kesemuanya ditumpukkan-Nya, dan dimasukkan-Nya ke dalam neraka Jahanam. Mereka itulah orang-orang yang rugi.
38
qul lillażīna kafarū iy yantahụ yugfar lahum mā qad salaf, wa iy ya’ụdụ fa qad maḍat sunnatul-awwalīn
Katakanlah kepada orang-orang yang kafir itu (Abu Sufyan dan kawan-kawannya), “Jika mereka berhenti (dari kekafirannya), niscaya Allah akan mengampuni dosa-dosa mereka yang telah lalu; dan jika mereka kembali lagi (memerangi Nabi) sungguh, berlaku (kepada mereka) sunah (Allah terhadap) orang-orang dahulu (dibinasakan).”
39
wa qātilụhum ḥattā lā takụna fitnatuw wa yakụnad-dīnu kulluhụ lillāh, fa inintahau fa innallāha bimā ya’malụna baṣīr
Dan perangilah mereka itu sampai tidak ada lagi fitnah dan agama hanya bagi Allah semata. Jika mereka berhenti (dari kekafiran), maka sesungguhnya Allah Maha Melihat apa yang mereka kerjakan.
40
wa in tawallau fa’lamū annallāha maulākum, ni’mal-maulā wa ni’man-naṣīr
Dan jika mereka berpaling, maka ketahuilah bahwa sesungguhnya Allah Pelindungmu. Dia adalah sebaik-baik Pelindung dan sebaik-baik Penolong.
41
wa’lamū annamā ganimtum min syai`in fa anna lillāhi khumusahụ wa lir-rasụli wa liżil-qurbā wal-yatāmā wal-masākīni wabnis-sabīli ing kuntum āmantum billāhi wa mā anzalnā ‘alā ‘abdinā yaumal-furqāni yaumaltaqal jam’ān, wallāhu ‘alā kulli syai`ing qadīr
Dan ketahuilah, sesungguhnya segala yang kamu peroleh sebagai rampasan perang, maka seperlima untuk Allah, Rasul, kerabat Rasul, anak yatim, orang miskin dan ibnu sabil, (demikian) jika kamu beriman kepada Allah dan kepada apa yang Kami turunkan kepada hamba Kami (Muhammad) di hari furqan, yaitu pada hari bertemunya dua pasukan. Dan Allah Mahakuasa atas segala sesuatu.
42
iż antum bil-‘udwatid-dun-yā wa hum bil-‘udwatil-quṣwā war-rakbu asfala mingkum, walau tawā’attum lakhtalaftum fil-mī’ādi wa lākil liyaqḍiyallāhu amrang kāna maf’ụlal liyahlika man halaka ‘am bayyinatiw wa yaḥyā man ḥayya ‘am bayyinah, wa innallāha lasamī’un ‘alīm
(Yaitu) ketika kamu berada di pinggir lembah yang dekat dan mereka berada di pinggir lembah yang jauh sedang kafilah itu berada lebih rendah dari kamu. Sekiranya kamu mengadakan persetujuan (untuk menentukan hari pertempuran), niscaya kamu berbeda pendapat dalam menentukan (hari pertempuran itu), tetapi Allah berkehendak melaksanakan suatu urusan yang harus dilaksanakan, yaitu agar orang yang binasa itu binasa dengan bukti yang nyata dan agar orang yang hidup itu hidup dengan bukti yang nyata. Sungguh, Allah Maha Mendengar, Maha Mengetahui,
43
iż yurīkahumullāhu fī manāmika qalīlā, walau arākahum kaṡīral lafasyiltum wa latanāza’tum fil-amri wa lākinnallāha sallam, innahụ ‘alīmum biżātiṣ-ṣudụr
(ingatlah) ketika Allah memperlihatkan mereka di dalam mimpimu (berjumlah) sedikit. Dan sekiranya Allah memperlihatkan mereka (berjumlah) banyak tentu kamu menjadi gentar dan tentu kamu akan berbantah-bantahan dalam urusan itu, tetapi Allah telah menyelamatkan kamu. Sungguh, Allah Maha Mengetahui apa yang ada dalam hatimu.
44
wa iż yurīkumụhum iżiltaqaitum fī a’yunikum qalīlaw wa yuqallilukum fī a’yunihim liyaqḍiyallāhu amrang kāna maf’ụlā, wa ilallāhi turja’ul-umụr
Dan ketika Allah memperlihatkan mereka kepadamu, ketika kamu berjumpa dengan mereka berjumlah sedikit menurut penglihatan matamu dan kamu diperlihatkan-Nya berjumlah sedikit menurut penglihatan mereka, itu karena Allah hendak melakukan suatu urusan yang harus dilaksanakan. Hanya kepada Allah segala urusan dikembalikan.
45
yā ayyuhallażīna āmanū iżā laqītum fi`atan faṡbutụ ważkurullāha kaṡīral la’allakum tufliḥụn
Wahai orang-orang yang beriman! Apabila kamu bertemu pasukan (musuh), maka berteguh hatilah dan sebutlah (nama) Allah banyak-banyak (berzikir dan berdoa) agar kamu beruntung.
46
wa aṭī’ullāha wa rasụlahụ wa lā tanāza’ụ fa tafsyalụ wa taż-haba rīḥukum waṣbirụ, innallāha ma’aṣ-ṣābirīn
Dan taatilah Allah dan Rasul-Nya dan janganlah kamu berselisih, yang menyebabkan kamu menjadi gentar dan kekuatanmu hilang dan bersabarlah. Sungguh, Allah bersama orang-orang sabar.
47
wa lā takụnụ kallażīna kharajụ min diyārihim baṭaraw wa ri`ā`an-nāsi wa yaṣuddụna ‘an sabīlillāh, wallāhu bimā ya’malụna muḥīṭ
Dan janganlah kamu seperti orang-orang yang keluar dari kampung halamannya dengan rasa angkuh dan ingin dipuji orang (ria) serta menghalang-halangi (orang) dari jalan Allah. Allah meliputi segala yang mereka kerjakan.
48
wa iż zayyana lahumusy-syaiṭānu a’mālahum wa qāla lā gāliba lakumul-yauma minan-nāsi wa innī jārul lakum, fa lammā tarā`atil-fi`atāni nakaṣa ‘alā ‘aqibaihi wa qāla innī barī`um mingkum innī arā mā lā tarauna innī akhāfullāh, wallāhu syadīdul-‘iqāb
Dan (ingatlah) ketika setan menjadikan terasa indah bagi mereka perbuatan (dosa) mereka dan mengatakan, “Tidak ada (orang) yang dapat mengalahkan kamu pada hari ini, dan sungguh, aku adalah penolongmu”. Maka ketika kedua pasukan itu telah saling melihat (berhadapan), setan balik ke belakang seraya berkata, “Sesungguhnya aku berlepas diri dari kamu; aku dapat melihat apa yang kamu tidak dapat melihat; sesungguhnya aku takut kepada Allah.” Allah sangat keras siksa-Nya.
49
iż yaqụlul-munāfiqụna wallażīna fī qulụbihim maraḍun garra hā`ulā`i dīnuhum, wa could yatawakkal ‘alallāhi fa innallāha ‘azīzun ḥakīm
(Ingatlah), ketika orang-orang munafik dan orang-orang yang ada penyakit di dalam hatinya berkata, “Mereka itu (orang mukmin) ditipu agamanya.” (Allah berfirman), “Barang siapa bertawakal kepada Allah, ketahuilah bahwa Allah Mahaperkasa, Mahabijaksana.”
50
walau tarā iż yatawaffallażīna kafarul-malā`ikatu yaḍribụna wujụhahum wa adbārahum, wa żụqụ ‘ażābal-ḥarīq
Dan sekiranya kamu melihat ketika para malaikat mencabut nyawa orang-orang yang kafir sambil memukul wajah dan punggung mereka (dan berkata), “Rasakanlah olehmu siksa neraka yang membakar.”
51
żālika bimā qaddamat aidīkum wa annallāha laisa biẓallāmil lil-‘abīd
Demikian itu disebabkan oleh perbuatan tanganmu sendiri. Dan sesungguhnya Allah tidak menzalimi hamba-hamba-Nya,
52
kada`bi āli fir’auna wallażīna ming qablihim, kafarụ bi`āyātillāhi fa akhażahumullāhu biżunụbihim, innallāha qawiyyun syadīdul-‘iqāb
(Keadaan mereka) serupa dengan keadaan pengikut Fir’aun dan orang-orang yang sebelum mereka. Mereka mengingkari ayat-ayat Allah, maka Allah menyiksa mereka disebabkan dosa-dosanya. Sungguh, Allah Maha Kuat lagi sangat keras siksa-Nya.
53
żālika bi`annallāha lam yaku mugayyiran ni’matan an’amahā ‘alā qaumin ḥattā yugayyirụ mā bi`anfusihim wa annallāha samī’un ‘alīm
Yang demikian itu karena sesungguhnya Allah tidak akan mengubah suatu nikmat yang telah diberikan-Nya kepada suatu kaum, hingga kaum itu mengubah apa yang ada pada diri mereka sendiri. Sungguh, Allah Maha Mendengar, Maha Mengetahui,
54
kada`bi āli fir’auna wallażīna ming qablihim, każżabụ bi`āyāti rabbihim fa ahlaknāhum biżunụbihim wa agraqnā āla fir’aụn, wa kullung kānụ ẓālimīn
(Keadaan mereka) serupa dengan keadaan pengikut Fir’aun dan orang-orang yang sebelum mereka. Mereka mendustakan ayat-ayat Tuhannya, maka Kami membinasakan mereka disebabkan oleh dosa-dosanya dan Kami tenggelamkan Fir’aun dan pengikut-pengikutnya; karena mereka adalah orang-orang yang zalim.
55
inna syarrad-dawābbi ‘indallāhillażīna kafarụ fa hum lā yu`minụn
Sesungguhnya makhluk paling buruk di sisi Allah ialah orang-orang kafir, karena mereka tidak beriman.
56
allażīna ‘āhatta min-hum ṡumma yangquḍụna ‘ahdahum fī kulli marratiw wa hum lā yattaqụn
(Yaitu) orang-orang yang terikat perjanjian dengan kamu, kemudian setiap kali berjanji mereka mengkhianati janjinya, sedang mereka tidak takut (kepada Allah).
57
fa immā taṡqafannahum fil-ḥarbi fa syarrid bihim man khalfahum la’allahum yażżakkarụn
Jika engkau (Muhammad) mengungguli mereka dalam peperangan, maka cerai-beraikanlah orang-orang yang di belakang mereka dengan (menumpas) mereka, agar mereka mengambil pelajaran.
58
wa immā takhāfanna ming qaumin khiyānatan fambiż ilaihim ‘alā sawā`, innallāha lā yuḥibbul-khā`inīn
Dan jika engkau (Muhammad) khawatir akan (terjadinya) pengkhianatan dari suatu golongan, maka kembalikanlah perjanjian itu kepada mereka dengan cara yang jujur. Sungguh, Allah tidak menyukai orang yang berkhianat.
59
wa lā yaḥsabannallażīna kafarụ sabaqụ, innahum lā yu’jizụn
Dan janganlah orang-orang kafir mengira, bahwa mereka akan dapat lolos (dari kekuasaan Allah). Sungguh, mereka tidak dapat melemahkan (Allah).
60
wa a’iddụ lahum mastaṭa’tum ming quwwatiw wa mir ribāṭil-khaili tur-hibụna bihī ‘aduwwallāhi wa ‘aduwwakum wa ākharīna min dụnihim, lā ta’lamụnahum, allāhu ya’lamuhum, wa mā tunfiqụ min syai`in fī sabīlillāhi yuwaffa ilaikum wa antum lā tuẓlamụn
Dan persiapkanlah dengan segala kemampuan untuk menghadapi mereka dengan kekuatan yang kamu miliki dan dari pasukan berkuda yang dapat menggentarkan musuh Allah, musuhmu dan orang-orang selain mereka yang kamu tidak mengetahuinya; tetapi Allah mengetahuinya. Apa saja yang kamu infakkan di jalan Allah niscaya akan dibalas dengan cukup kepadamu dan kamu tidak akan dizalimi (dirugikan).
61
wa in janaḥụ lis-salmi fajnaḥ lahā wa tawakkal ‘alallāh, innahụ huwas-samī’ul-‘alīm
Tetapi jika mereka condong kepada perdamaian, maka terimalah dan bertawakallah kepada Allah. Sungguh, Dia Maha Mendengar, Maha Mengetahui.
62
wa iy yurīdū ay yakhda’ụka fa inna ḥasbakallāh, huwallażī ayyadaka binaṣrihī wa bil-mu`minīn
Dan jika mereka hendak menipumu, maka sesungguhnya cukuplah Allah (menjadi pelindung) bagimu. Dialah yang memberikan kekuatan kepadamu dengan pertolongan-Nya dan dengan (dukungan) orang-orang mukmin,
63
wa allafa baina qulụbihim, lau anfaqta mā fil-arḍi jamī’am mā allafta baina qulụbihim wa lākinnallāha allafa bainahum, innahụ ‘azīzun ḥakīm
dan Dia (Allah) yang mempersatukan hati mereka (orang yang beriman). Walaupun kamu menginfakkan semua (kekayaan) yang berada di bumi, niscaya kamu tidak dapat mempersatukan hati mereka, tetapi Allah telah mempersatukan hati mereka. Sungguh, Dia Mahaperkasa, Mahabijaksana.
64
yā ayyuhan-nabiyyu ḥasbukallāhu wa manittaba’aka minal-mu`minīn
Wahai Nabi (Muhammad)! Cukuplah Allah (menjadi pelindung) bagimu dan bagi orang-orang mukmin yang mengikutimu.
65
yā ayyuhan-nabiyyu ḥarriḍil-mu`minīna ‘alal-qitāl, iy yakum mingkum ‘isyrụna ṣābirụna yaglibụ mi`ataīn, wa iy yakum mingkum mi`atuy yaglibū alfam minallażīna kafarụ bi`annahum qaumul lā yafqahụn
Wahai Nabi (Muhammad)! Kobarkanlah semangat para mukmin untuk berperang. Jika ada dua puluh orang yang sabar di antara kamu, niscaya mereka dapat mengalahkan dua ratus orang musuh. Dan jika ada seratus orang (yang sabar) di antara kamu, niscaya mereka dapat mengalahkan seribu orang kafir, karena orang-orang kafir itu adalah kaum yang tidak mengerti.
66
al-āna khaffafallāhu ‘angkum wa ‘alima anna fīkum ḍa’fā, fa iy yakum mingkum mi`atun ṣābiratuy yaglibụ mi`ataīn, wa iy yakum mingkum alfuy yaglibū alfaini bi`iżnillāh, wallāhu ma’aṣ-ṣābirīn
Sekarang Allah telah meringankan kamu karena Dia mengetahui bahwa ada kelemahan padamu. Maka jika di antara kamu ada seratus orang yang sabar, niscaya mereka dapat mengalahkan dua ratus (orang musuh); dan jika di antara kamu ada seribu orang (yang sabar), niscaya mereka dapat mengalahkan dua ribu orang dengan izin Allah. Dan Allah beserta orang-orang yang sabar.
67
mā kāna linabiyyin ay yakụna lahū asrā ḥattā yuṡkhina fil-arḍ, turīdụna ‘araḍad-dun-yā wallāhu yurīdul-ākhirah, wallāhu ‘azīzun ḥakīm
Tidaklah pantas, bagi seorang Nabi mempunyai tawanan sebelum dia dapat melumpuhkan musuhnya di bumi. Kamu menghendaki harta benda duniawi sedangkan Allah menghendaki (pahala) akhirat (untukmu). Allah Mahaperkasa, Mahabijaksana.
68
lau lā kitābum minallāhi sabaqa lamassakum fīmā akhażtum ‘ażābun ‘aẓīm
Sekiranya tidak ada ketetapan terdahulu dari Allah, niscaya kamu ditimpa siksaan yang besar karena (tebusan) yang kamu ambil.
69
fa kulụ mimmā ganimtum ḥalālan ṭayyibaw wattaqullāh, innallāha gafụrur raḥīm
Maka makanlah dari sebagian rampasan perang yang telah kamu peroleh itu, sebagai makanan yang halal lagi baik, dan bertakwalah kepada Allah. Sungguh, Allah Maha Pengampun, Maha Penyayang.
70
yā ayyuhan-nabiyyu qul liman fī aidīkum minal-asrā iy ya’lamillāhu fī qulụbikum khairay yu`tikum khairam mimmā ukhiża mingkum wa yagfir lakum, wallāhu gafụrur raḥīm
Wahai Nabi (Muhammad)! Katakanlah kepada para tawanan perang yang ada di tanganmu, “Jika Allah mengetahui ada kebaikan di dalam hatimu, niscaya Dia akan memberikan yang lebih baik dari apa yang telah diambil darimu dan Dia akan mengampuni kamu.” Allah Maha Pengampun, Maha Penyayang.
71
wa iy yurīdụ khiyānataka fa qad khānullāha ming qablu fa amkana min-hum wallāhu ‘alīmun ḥakīm
Tetapi jika mereka (tawanan itu) hendak mengkhianatimu (Muhammad) maka sesungguhnya sebelum itu pun mereka telah berkhianat kepada Allah, maka Dia memberikan kekuasaan kepadamu atas mereka. Allah Maha Mengetahui, Mahabijaksana.
72
innallażīna āmanụ wa hājarụ wa jāhadụ bi`amwālihim wa anfusihim fī sabīlillāhi wallażīna āwaw wa naṣarū ulā`ika ba’ḍuhum auliyā`u ba’ḍ, wallażīna āmanụ wa lam yuhājirụ mā lakum miw walāyatihim min syai`in ḥattā yuhājirụ, wa inistanṣarụkum fid-dīni fa ‘alaikumun-naṣru illā ‘alā qaumim bainakum wa bainahum mīṡāq, wallāhu bimā ta’malụna baṣīr
Sesungguhnya orang-orang yang beriman dan berhijrah serta berjihad dengan harta dan jiwanya di jalan Allah dan orang-orang yang memberikan tempat kediaman dan memberi pertolongan (kepada Muhajirin), mereka itu satu sama lain saling melindungi. Dan (terhadap) orang-orang yang beriman tetapi belum berhijrah, maka tidak ada kewajiban sedikit pun bagimu melindungi mereka, sampai mereka berhijrah. (Tetapi) jika mereka meminta pertolongan kepadamu dalam (urusan pembelaan) agama, maka kamu wajib memberikan pertolongan kecuali terhadap kaum yang telah terikat perjanjian antara kamu dengan mereka. Dan Allah Maha Melihat apa yang kamu kerjakan.
73
wallażīna kafarụ ba’ḍuhum auliyā`u ba’ḍ, illā taf’alụhu takun fitnatun fil-arḍi wa fasādung kabīr
Dan orang-orang yang kafir, sebagian mereka melindungi sebagian yang lain. Jika kamu tidak melaksanakan apa yang telah diperintahkan Allah (saling melindungi), niscaya akan terjadi kekacauan di bumi dan kerusakan yang besar.
74
wallażīna āmanụ wa hājarụ wa jāhadụ fī sabīlillāhi wallażīna āwaw wa naṣarū ulā`ika humul-mu`minụna ḥaqqā, lahum magfiratuw wa rizqung karīm
Dan orang-orang yang beriman dan berhijrah serta berjihad di jalan Allah, dan orang-orang yang memberi tempat kediaman dan memberi pertolongan (kepada orang Muhajirin), mereka itulah orang yang benar-benar beriman. Mereka memperoleh ampunan dan rezeki (nikmat) yang mulia.
75
wallażīna āmanụ mim ba’du wa hājarụ wa jāhadụ ma’akum fa ulā`ika mingkum, wa ulul-ar-ḥāmi ba’ḍuhum aulā biba’ḍin fī kitābillāh, innallāha bikulli syai`in ‘alīm
Dan orang-orang yang beriman setelah itu, kemudian berhijrah dan berjihad bersamamu maka mereka termasuk golonganmu. Orang-orang yang mempunyai hubungan kerabat itu sebagiannya lebih berhak terhadap sesamanya (daripada yang bukan kerabat) menurut Kitab Allah. Sungguh, Allah Maha Mengetahui segala sesuatu.
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.
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:-
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.
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.
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.
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.
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.”
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.”
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.
Its geographical position was such that the Muslims could strike with advantage at the caravans traveling on the trade route between Yemen 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.
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.
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:-
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.
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.
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 dispatched 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 dispatch 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 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.
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, “0 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.
The two 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: “O Allah! Here are the Quraish proud of their war material: they have come to prove that Thy Messenger is false. O Allah! now send that success that Thou hast promised to give me. O 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.
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.
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 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 succor 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 unfavorable 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
Surat Al Anfal yang dalam tulisan arabnya tertulisالأنفال (baca: Al Anfal),mempunyai arti surat; Rampasan Perang. Al Anfal merupakan urutan surat dalam Alquran yang ke 8, namun surat ini berada di urutan turun surat Al Quran yang ke 88, dan termasuk golongan surat Madaniyah. Jumlah ayat Surat Al Anfal adalah 75 ayat. Pada mushaf Madinah, Surat ini dimulai dari halaman ke 177, sampai halaman ke 186. Surat Al Anfal di awali dengan membaca بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ