Al-Anfal
The Spoils is the eighth chapter of the Quran, with 75 verses. Regarding the timing and contextual background of the revelation, it is a "Medinan surah", completed after the Battle of Badr. It forms a pair with the next surah, At-Tawba.
Name
The Surah is named Al-Anfal from the 1st ayat. The word utilized in the ayat is . The word نفل alludes to what is given as an extra sum past what is required. A very subtle perspective is covered in employing this word: the reward of undertaking jihad for God is permanently saved with God. Other than this prize, the spoils of war that are picked up from the adversary are an extra offer for such individuals; before the Day of Judgment, the Almighty awards these to the participants of the war.The Period of Revelation
This surah was most probably revealed in 2 A. H. after the Battle of Badr, the first fight among Islam and kufr. As it contains a point by point and extensive survey of the Battle, it gives the idea that most presumably it was uncovered at very much the same time. Yet, it is additionally conceivable that a portion of the ayaat concerning the issues emerging because of this Battle may have been uncovered later and joined at the best possible spots to make it a consistent entirety.Principal Subjects of the Surha
This subject of this Surah can be considered to be the issue of Jihad.| Ayaat | Subject |
| 1-41 | This portion manages the issues of the "Spoils of War". The Quran says that these are not the crown jewels of war but rather the "Bounties of Allah" and demonstrates this by indicating that the triumph at Badr was won by His aid and not by the endeavors of the Muslims. It likewise proclaims in ayat 40 that the war point of the Muslims ought to be to take out every single troublesome condition for the foundation of Islam and not to pick up ruins. Additionally, the spoils, being the bounties of God, have a place with Allah and His Messenger and only they are qualified to distribute them. At that point in the wake of molding the Muslims to acknowledge these things, the different shares have been assigned in ayat 41. |
| 41-54 | The Battle of Badr was appointed by Allah so Islam should triumph over "ignorance". The exercise from this is the Muslims should trust in God and set themselves up for war and ought not be bewildered by Satan as the disbelievers were. |
| 55-59 | Sanctity of treaties has been ordered and the Muslims instructed to watch them as long as the other party doesn't break them. |
| 60-66 | The Muslims ought to consistently be set up for war on each front, yet ought to be prepared to make harmony if the other party is slanted towards it. |
| 67-71 | In these ayaat, guidelines about detainees of war have been given. |
| 72-75 | To keep the Muslims consolidated against their adversaries, they have been instructed to have welcoming relations with each other. |
Exegesis
The surah articulates general standards of war and harmony while checking on the Battle of Badr and uses them for the ethical preparation of the Muslims. It is this incredible Battle that has been evaluated right now. In any case, let it be noticed that in certain regards this survey is very unique concerning the audits that are typically made by the common commandants after an extraordinary triumph. Rather than bragging over the triumph, the ethical shortcomings that had risen to the top in that endeavor have been called attention to with the goal that the Muslims should attempt their best to change themselves. It has been put forth for them that the triumph was because of the accomplishment of Allah preferably - over to their valor and dauntlessness so the Muslims ought to figure out how to depend on Him and obey Allah and His Messenger alone. The ethical exercise of the contention between the Truth and falsehood has been articulated and the characteristics which lead to achievement in a contention have been clarified. At that point, the Surah addresses the mushriks, the wolves in sheep's clothing, the Jews and the detainees of this war in an amazing way that should show them a decent lesson. It additionally gives guidelines for the spoils of war. The Muslims have been advised not to view these as their privilege however as an abundance from Allah. Along these lines, they ought to acknowledge with appreciation the offer that is allowed to them out of it and enthusiastically acquiesce to the offer which Allah separates for His motivation and the assistance of the penniless. At that point, it likewise gives typical directions concerning the laws of harmony and war as these were highly needed to be clarified at the phase which the Islamic Movement had entered. It charged that the Muslims should distance from the ways of "ignorance" in harmony and war and in this way ought to set up their ethical predominance on the planet. It additionally implied, to exhibit to the world in genuine useful life the ethical quality which it had been lecturing the world from the earliest starting point of Islam and had been charging that down to earth life ought to be founded on the equivalent. It additionally expresses a few articles of the Islamic Constitution which help separate the status of the Muslims living inside the restrictions of Dar-ul-Islam from that of the Muslims living past its cutoff points.Verse 8:12
says this means, "you -- angels -- support the believers, strengthen their front against their enemies, thus, implementing My command to you. I will cast fear, disgrace and humiliation over those who defied My command and denied My Messenger".Verse 8:17
narrates in hadith that:which refers to the relatives of the Messenger of Allah. "Al-Khums belongs to Allah, the Messenger and to us ". One source states that Ubay ibn Khalaf was ransomed after Badr, but was killed by Muslims with a spear in the Battle of Uhud. Verse was revealed in this occasion.
Verses 8:42 and 8:47
The Battle of Badr is also the subject of this Surah, which details military conduct and operations. Though the Surah does not name Badr, it describes the battle several times:These verses highlighted both the chance encounter of the battle as well as the underestimation of both the size of the Meccan army by the Muslims and the fierceness of the Muslim army by the Meccans. The Meccan army was described in the second verses, and "Satan" may be referring to Amr ibn Hishām, who was hated by the Muslims and allegedly pushed for the battle repeatedly.