Surah Anfal Ayat(1 to 75) Class 10 Islamiat Sindh Board pdf download best and high-quality format. What qualities of believers have been described in Surah Anfaal?
Surah Anfal Ayat 1 to 75 Class 10 islamiat
Table of Contents
Explain the following passages of the Holy Quran? Surah Al Anfal Class 10 Sindh and Karachi board.
Surah-Al-Anfal | Lesson # 1 | Ayat (1 to 10) Questions Answers
Q.1) What qualities of believers have been described in Surah Anfaal?
Answer:
The qualities of believers are:
1. The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Quran) are recited unto them, they increase their Faith; and they put their trust in their Lord (Alone);
2. Who performs As-Salat and spends out of that We have provided them.
3. It is they who are the believers in truth. For them are grades of dignity with their Lord, and Forgiveness, and a generous provision (Paradise).
The primary point is that a true believer is one when Allah is mentioned, he feels fear in his heart, and thus implements His orders and abstains from His prohibitions. Their faith increases every time they hear and ponder over Quran’s verses. They put their trust in Allah, i.e. have tawakkul on Allah. They perform prayers regularly.
They spend in charity in the path of Allah. Finally, for such people, Allah has promised ‘grades of dignity’, i.e. special places in paradise. We know from various ahadith that paradise has many levels and the more deserving are granted better and higher grades in paradise.
Q.2) Which two groups are referred to in Aayah seven of Surah Anfaal?
Answer:
In seven Ayat of Surat Anfaal, Allah has promised to the believers that one of the two parties of enemies i.e. Abu Sufyan and Abu Jahl would be your supporter. In 2 A.H when the Messenger of Allah heard that Abu Sufyan had left the Sham area (headed towards Makkah with Quraysh’s caravan), he encouraged the Muslims to march forth to intercept them. This is the caravan of Quraysh carrying their property. The people started mobilizing Muslims, although some of them did not mobilize, thinking that the Prophet would not have to fight.
Before that, tile pagans of Makkah had confiscated the properties of the immigrant Muslims. So to weaken the power of the pagans and to recompense that transgression, the Prophet (PBUH) made some Muslims prepared to attack the commercial caravan.
Abu Sufyan was informed of the matter and immediately made the people of Makkah aware of it. Abu Jahl gathered about one thousand equipped fighters to defend that commercial group which consisted of forty people.
In the desert, at a place located between Makkah and Madina, three groups met face to face, (Muslims, the Abu Jahl’s troops, and the Abu Sufyan’s merchants). Although Muslims had not come out with the aim of fighting and they had not any martial equipment with them, but Allah assisted them with some unseen help and, finally, the Muslims won the battle.
Q.5) Give the meaning of the following Quranic passages ?
Answer:
Ayat (11 to 19) 10th Class Islamiat Surah Anfal Notes
Q.1) What divine favours have Allah mentioned in the context of the Battle Badr?
Answer:
The following favours of Allah during the battle of Badr:
1. Allah covered the believers with slumber as security. This sleepiness makes them calm and fearless. Slumber overcame the believers on the day of Uhud, and this incident is very well-known. It is describing the battle of Badr, indicating that slumber also overcame the believers during Badr. Therefore, it appears that this will occur for the believers, whenever they are in distress, so that their hearts feel safe and sure of Allah’s aid, rewards, favour, and mercy from Allah with them.
2. He caused rain to descend on you from the sky. Allah sent down heavy rain, allowing the Muslims to drink and use it for purity. Allah also removed Satan’s whisper and made the sand firm when rain fell on it, and the Muslims walked on the sand along with their animals, until they reached the enemy.
3. Allah supported His Prophet and the believers with a thousand angels on one side, five hundred under the command of Jibril and another five hundred under the command of Mikhail on another side.’
Mujahid said,
“Allah sent down the rain on the believers before slumber overtook them, and the rain settled the dust, made the ground firmer, made them feel at ease and their feet firmer.”
4. Allah cast terror into the hearts of those who have disbelieved. Allah cast fear, disgrace, and humiliation over those who defied My command and denied My Messenger.
Q.2) What instructions has Allah given to the believers in case they come face to face with the disbelievers on the battlefield?
Answer:
Allah has given the instructions in the case they come face to face with disbelievers on the battlefield that do not turn their backs.
Allah said while warning against fleeing from the battlefield and threatening those who do it with the Fire.
When you meet those who disbelieve, in a battlefield, when you get near the enemy and march towards them, never turn your backs to them. Do not run away from the battle and leave your fellow Muslims behind.
Whoever flees from the enemy by way of planning to pretend that he is afraid of the enemy, so that they follow him and he takes the chance and returns to kill the enemy, then there is no sin on him.
Allah says:
“O, believers! When you come face to face with the disbelievers in the course of battle: do not run away.”
Q.3) What warning has Allah given to the disbelievers in the Aayat of Surah Anfaal?
Answer:
Allah warns:
“And whoever defies and disobeys Allah and His Messenger, then verily, Allah is severe in punishment.”
He will crush whoever defies and disobeys Him. Nothing ever escapes Allah’s grasp nor can anything ever stand against His anger.
“This is (the torment), so taste it; and surely, for the disbelievers is the torment of the Fire.”
This Ayah addresses the disbeliever, saying, taste this torment and punishment in this life and know that the torment of the Fire in the Hereafter is for the disbelievers.
Q.4) Explain the following passages of the Holy Quran in your words?
Answer:
“O you who believe! When you meet those who disbelieve, in a battlefield, never turn your backs to them.”
Do not run away from the battle and leave your fellow Muslims behind.
The Ayah says, whoever flees from the enemy by way of planning to pretend that he is afraid of the enemy so that they follow him and he takes the chance and returns to kill the enemy, then there is no sin on him
Answer:
“And you did not throw (the handful of dust) when you threw it, but Allah threw it.”
So that Muslims might not be proud of the victory in the Battle of Badr and that they would not rely on their bodily power alone, but they should make their minds and spirits clear and encouraged with the remembrance of Allah and His help, the Quran says:
“You did not slay them, but Allah slew them”
Then, it addresses the Holy Prophet (PBUH) saying that it was not he who threw dust and sand unto the faces of them in that battle, but Allah threw.
Allah states that He creates the actions that the servants perform and that whatever good actions they take, it is He Who should be praised for them, for He directed and helped them perform these actions.
He said in another Ayah:
And Allah has already made you victorious at Badr when you were a weak little force.
Allah then mentioned the handful of sand that His Prophet threw at the disbelievers during the day of Badr, when he went out of his bunker. While in the bunker, the Prophet invoked Allah humbly and expressed his neediness before Allah. He then threw a handful of sand at the disbelievers and said, (Humiliated be their faces).
Answer:
“If you returned (to the attack), we shall also return, and your force even though it is multiplied, will not do any good to you.”
This verse explains that if Muslims cease disbelief and rejection of Allah and His Messenger, it will be better for them, in this life and the Hereafter.
If they persist in their disbelief and misguidance, We shall repeat the defeat that they suffered, and their forces will be of no avail to you, however numerous they are for even if they gather whatever forces they can, then know that those whom Allah is with cannot be defeated, and verily, Allah is with the believers.
It is a warning to them, saying that after that victory they would leave put their protests. Therefore, if they had returned to their murmurs and protests, Allah would have also withheld His grace from them again. In that case, the enemies would be delivered and overcome.
However, Allah’s wrath and grace depend on our choice and our treatment. Allah has completed the argument and has shut all the doors of seeking excuses and pretexts.
Ayat (20 to 28) Surah Anfal Class 10 islamiat
Q.1) What is meant by شَرَّالدَّوَآبِّ?
Answer:
The worst of the beasts in the sight of Allah are those deaf, who do not hear the truth, (and) dumb who do not understand. Those who do not accept the teachings of divine prophets are differently defined in the Qur’an. Sometimes they are resembled the dead, as it is recited in its two occurrences:
“Surely you do not make the dead to hear…”
Sometimes they resembled beasts:
“…and eat as the beasts eat…”.
Sometimes they are introduced worse than the beasts, as the Qur’an says:
“They are as cattle, rather they are more astray…”
Those people have safe ears but they do not pave the way of hearkening to the revelations of Allah, and do not follow the words of truth and the programs which lead to happiness, are considered as earless persons. And, those who have a sound tongue but keep silent when they should defend the truth are considered deaf and dumb persons.
These indeed are the wicked creatures, for every creature except them abide by the way that Allah created in them. These people were created to worship Allah but instead disbelieved.
This is why Allah equated them to animals when He said, There is no contradiction here, because both disbelievers and hypocrites are devoid of sound comprehension, in addition to having lost the intention to do well.
Allah states that such are those who neither have sound understanding nor good intentions, even if they have some type of reason.
Q.2) What is meant by dishonesty?
Answer:
It refers to the story of Hatib bin Abi Baltaah.
In the year of the victory of Makkah, he wrote to the Quraysh alerting them that the Messenger of Allah intended to march towards them. Allah informed His Messenger of this, and he sent a Companion to retrieve the letter that Hatib sent, and then he summoned him. He admitted to what he did.
Umar bin Al-Khattab stood up and said,
“O Allah’s Messenger! Should I cut off his head, for he has betrayed Allah, His Messenger, and the believers?”
The Prophet said,
Leave him! He participated in Badr. How do you know that Allah has not looked at those who participated in Badr and said, Do whatever you want, for I have forgiven you?
However, it appears that this Ayah is more general, even if it was revealed about a specific incident.
Betrayal includes both minor and major sins, as well as those that affect others.
Misappropriate trust refers to the actions that Allah has entrusted the servants with, such as and including what He ordained. Therefore, Allah says here, (nor betray…),
“do not abandon the obligations.”
Abdur-Rahman bin Zayd commented,
“Allah forbade you from betraying Him and His Messenger, as hypocrites do.
Q.6) Explain the following passages of the Holy Quran?
Translation:
1. And do not be like those who say: ‘We hear’, though they do not hearken.
Explanation:
In the present context, ‘hearing’ means taking heed to obey’. The verse alludes to those hypocrites who professed to believe and yet were not willing to carry out the commands of God.
2. Indeed the worst kind of all beasts in the sight of Allah are the people that are deaf and dumb,17, and do not understand.
Explanation:
These are the ones who neither hear nor speak the truth. So far as truth is concerned, their ears are deaf and their mouths dumb.
3: Know well that Allah stands between a man and his heart, and it is to Him that all of you shall be mustered.
Explanation:
The most effective means of preventing a man from falling prey to hypocrisy is to implant two ideas in his mind. First, that he will have to face the reckoning and judgment of God Who knows what is in the deep recesses of his heart. Even man’s intentions and desires, the purposes which he seeks to achieve, the ideas that he seeks to keep hidden in his heart, are all well known to God.
Second, that ultimately every man will be mustered to God; that He is so powerful that none can escape His judgment. The deeper the roots of these convictions. the further is man removed from hypocrisy. Hence, while admonishing Muslims against hypocrisy, the Qur’an frequently resorts to emphasizing these two articles’ oi beliefs.
4. And protect yourselves against a temptation which will not afflict in particular the ones who did injustice among you; and that Allah is strict in punishment.
Explanation:
This refers to those widespread social evils whose baneful effects are not confined only to those addicted to them, but which affect even those who, although they might not be addicted to those sins, are a part of that society. For example, if filth is found at just a few places in a locality it will possibly affect only those who have not kept themselves or their houses clean.
However, if it becomes widespread and no one is concerned with removing uncleanliness and maintaining sanitary conditions, then everything including water and soil will become contaminated. As a result, if epidemics break out, they will not only afflict those who were responsible for spreading filth and themselves lived in unsanitary conditions, but virtually all the residents of that locality.
5. And know that your properties and your children are but a trial and that Allah has with Him a great reward.
Explanation:
Excessive love of money and one’s children often impair the sincerity of a person’s faith and is often leads man to hypocrisy, treachery, and dishonesty. The Qur’an, therefore, clearly points out that since 1ove of wealth or children drives people off the right path, it constitutes a considerable test for them.
One’s property, one’s business, and one’s offspring constitute a test for a man since they have been in his custody to judge to what extent he observes the limits of propriety laid down by God and adequately performs his responsibilities. What is tested is how far a man can control his animal self – which is strongly attached to worldly purposes – so that he can act as God’s servant and render all the rights of worldly life in the manner laid down by God.
Ayat (29 to 37) Asbaaq, Ahadees, Surah Anfal)
Q.1) What reward has Allah promised for righteousness?
Answer:
Allah says:
“If you obey and fear Allah, He will grant you a criterion (to help you discriminate between right and wrong), and will expiate for you your sins, and forgive you.”
Certainly, those who have to believe in Allah by obeying what He ordained and abstaining from what He forbade, will be guided to differentiate between the truth and the falsehood. This will be a triumph, safety, and a way out for them from the affairs of this life, all the while acquiring happiness in the Hereafter. They will also gain forgiveness, thus having their sins erased, and pardon, thus having their sins covered from other people, as well as, being directed to a way to gain Allah’s tremendous rewards.
O you who believe! and righteous, and belief in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful.
The current criteria of recognizing right from wrong are numerous. Among them are the followings:
A) Prophets and saints of Allah are criteria. An Islamic tradition says:
“He who leaves Ali (as) has left Allah.”
B) The Book of Allah is a criterion. By adapting things with the Qur’an, the right can be recognized from wrong.
C) Piety is another criterion. When the storm of instincts, accompanied with love and enmity that are nourished from impiety, arrives, piety is dismissed and impiety hinders the recognition of facts:
The ability the recognition right and wrong is knowledge given by Allah, and it does not merely depend on the ability of reading and write or necessarily on the standard of knowledge.
“The expiration of sins is concealment in this world, while ‘forgiveness’ is a deliverance from the punishment of Allah in Hereafter. According to the statements of some other commentators of the Quran ‘expiation’ is to wipe out the social and psychological effects of sins, while forgiveness is a remittance in respect to Hell.”
Q.2) Which event does the passage refer to?
It refers to
“Oh, Muhammad! And (remember) when the disbelievers plotted against you to imprison you, or to kill you, or to expel you (from your home, Makkah)”
Some of the chiefs of the various tribes of Quraysh gathered in their conference area and Satan met them in the shape of an eminent old man. When they saw him, they asked, Who are you? He said,An old man from Najd. I heard that you are having a meeting, and I wished to attend your meeting. You will benefit from my opinion and advice.’
They said, Agreed, come in.' He entered with them. Satan said,You have to think about this man (Muhammad)! By Allah, he will soon overwhelm you with his matter (religion).’
One of them said, Imprison him, restrained in chains, until he dies just like the poets before him all died. The old man from Najd, the enemy of Allah, commented,By Allah! This is not a good idea. His Lord will release him from his prison to his companions, who will liberate him from your hands. They will protect him from you and they might expel you from your land.’
They said, This old man said the truth. Therefore, seek an opinion other than this one.' Abu Jahl, may Allah curse him, spoke next,By Allah! I have an idea that no one else has suggested yet, and I see no better opinion for you. Choose a strong, socially elevated young man from each tribe, and give each one of them a sharp sword. Then they would all strike Muhammad at the same time with their swords and kill him.
Hence, his blood would be shed by all tribes. This way, his tribe, Banu Hashim, would realize that they cannot wage war against all of the Quraysh tribes and would be forced to agree to accept the blood money; we would have brought comfort to ourselves and stopped him from bothering us.’
The old man from Najd commented, `By Allah! This man has expressed the best opinion, and I do not support any other opinion.’
They quickly ended their meeting and started preparing for the implementation of this plan.
Jibril came to the Prophet and commanded him not to sleep in his bed that night and conveyed to him the news of their plot.
The Messenger of Allah did not sleep in his house that night, and Allah permitted him to migrate. After the Messenger migrated to Al-Madinah, Allah revealed to him Surah Al-Anfal reminding him of His favours and the bounties He gave him.
Allah tells:
“They were plotting and Allah too was plotting, and Allah is the best of plotters.”
Q.3) Why did Allah not punish the infidels through they had asked Allah to accord punishment to them?
Answer:
Allah says,
“And (now) why should Allah not punish them when they prevent (the Muslims) from (going to) the Sacred Mosque (for prayers).”
Allah states that the disbelievers deserved the torment, but He did not torment them in honor of the Prophet residing among them.
After Allah allowed the Prophet to migrate away from them, He sent His torment upon them on the day of Badr.
Allah did not do that on account of the weak, ill-treated, and oppressed believers living among them.
They are the ones who disbelieved and hindered you from Al-Masjid Al-Haram (at Makkah) and detained the sacrificial animals from reaching their place of sacrifice.
Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (you’re) knowledge, that Allah might bring into His mercy whom He wills if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with a painful torment.
None can be its guardians except those who are true believers, but most of them know not.
the Prophet and his Companions are the true dwellers (or worthy maintainers) of Al-Masjid Al-Haram, not the pagans.
Allah says:
“It is not for the polytheists, to maintain the Masjids of Allah, while they witness disbelief against themselves. The works of such are in vain and in the Fire shall they abide.”
Q.6) Explain the meaning of the following passages of the Holy Quran in your words.
But Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness.
This is a rejoinder to the challenge implicit in the above-mentioned remark of the unbelievers. In response, it was explained why people were spared heavenly scourge during the Makkan period of the Prophet’s life. The first reason is that God does not punish a people as long as the Prophet is in their midst, busy inviting them to the truth. Such people are rather a granted respite and are not deprived of the opportunity to reform themselves by sending a scourge all too quickly.
Second, if there are a good number of people in the land who recognize that they have been negligent and heedless and have been guilty of iniquity, who seek God’s forgiveness and strive to reform themselves, there remains no legitimate ground for subjecting them to a heavenly scourge. The time for such a scourge comes when a Prophet who has spared no efforts to reform his people feels that he has exhausted all his efforts, and concludes that his people have no justification to persist in their iniquity, and departs from that land or is banished from it by its people or is murdered by them. A scourge from on high then becomes imminent since the people of that land have proven by their deeds their inability to tolerate any righteous element in their midst.
Ayat(38 to 44) ISLAMIAT NOTES FOR CLASS 10TH
Q.1) What are the instructions of Allah regarding the distribution of the spoils of war?
Answer:
“And you know that out of all the spoils of war that you take, a fifth share of it is for Allah, for the Prophet (PBUH), for the near relatives (those in need), orphans, the needy, and the travelers.”
1- Now that, by the help of Allah, you are victorious in the Battle of Badr, do not evade paying Khoms (one-fifth) of booties.
2- ‘Khoms’ (a fifth of the gains) is for the sake of Messengership and the rank of government, not for a person
3- The government and the leader need a budget for propagation and messengers.
4- Khoms are obligatory, though the income and gains are scanty.
5- The deprive and the government are the owners of twenty percent of people’s property.
6- Allah does not need to have a share. The remembrance of Allah’s share is for the sovereignty of the mastership of the line of Allah and the Messenger.
7- The share of Allah is spent elevating the word of Allah, the Ka’ bah, Islamic religious propagations, and the establishment of the Divine Law.
8- Among the Islamic duties is to wipe out deprivation from the Islamic society. Therefore, the income gained from the holy Struggle and the spoils of war should be spent for the benefit of the poor.
9- Allah’s share is at the disposal of the Messenger (S), and the Messenger’s share is at the disposal of Imam.
The one-fifth should be reserved and paid in full (to Muslim leaders) whether it was little or substantial, even yarn and needle.
Supporting this is what Imam Al-Hafiz Abu Bakr Al-Bayhaqi recorded, Abdullah bin Shaqiq said that a man from Bilqin said,
“I came to the Prophet when he was in Wadi Al-Qura inspecting a horse. I asked, `O Allah’s Messenger! What about the spoils of war?
He said,
Allah’s share is one-fifth and four-fifths are for the army.
I asked, `None of them has more right to it than anyone else?’
He said,
No. Even if you remove an arrow that pierced your flank, you have no more right to it than your Muslim brother.”
I command you to believe in Allah.
Do you know what it means to believe in Allah?
“Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving Zakah and honestly surrendering one-fifth of the war spoils.”
Q.2) What favours did Allah bestow on Muslims for their victory in the battle of Badr?
Answer:
Allah made each Group look few in the Eye of the Other.
Allah said,
“(And remember) when Allah showed them to you as few in your dream.”
In a dream, Allah showed the Prophet the enemy as few. The Prophet conveyed this news to his Companions and their resolve strengthened.
If He had shown them to you as many, you would surely, have been discouraged, and you would surely have disputed in making a decision.
You would have cowardly abstained from meeting them and fell in dispute among yourselves.
(But Allah saved), from all this, when He made you see them as few,
“Certainly, He is the All-Knower of that is in the breasts.
“Allah knows the fraud of the eyes, and all that the breasts conceal.”
Allah made them see few disbelievers in their eyes so that they would be encouraged and feel eager to meet them.
Abdullah bin Mas`ud said,
“They were made to seem few in our eyes during Badr, so that I said to a man who was next to me, `Do you think they are seventy?’
He said, `Rather, they are a hundred.’
However, when we captured one of them, we asked him and he said, `We were a thousand.’
Allah said next,
“And He made you appear as few in their eyes.”
Allah said,
“And (remember) when you met. He showed them to you.”
He encouraged each of the two groups against the other.
Allah encouraged each group against the other and made them look few in each other’s eyes so that they were eager to meet them. This occurred before the battle started, but when it started and Allah supported the believers with a thousand angels in succession, the disbelieving group saw the believers double their number.
Allah said,
“There has already been a sign for you (O Jews) in the two armies that met (in combat, the battle of Badr). One was fighting in the cause of Allah, and as for the other, (they) were disbelievers. They (disbelievers) saw them (believers) with their own eyes twice their number. And Allah supports with His aid whom He wills. Verily, in this is a lesson for those who understand.”
Q.4) Explain the following passages of the Holy Quran in your words.
1. ” And keep on fighting them until there is no more mischief, and there prevails the religion of Allah perfectly.”
This is a reiteration of the purpose for Muslims which are required to wage war. The purpose is two-fold. Negatively speaking, the purpose is to eradicate ‘mischief’. The positive purpose consists of establishing a state of affairs wherein all obedience is rendered to God alone. This alone is the purpose for which the believers may rather should, fight. Fighting for any other purpose is not lawful. Nor does it behove men of faith to take part in wars for worldly purposes.
It commands that they should fight against pagans and root out the sedition of polytheism.
The objective meaning is that the fight against those pagans, who have not given covenant, should be continued until there will remain none of them. The reason for it is that a pagan, who has not to covenant, may penetrate inside his tribe and try to invite them to his own creed and, thereby, he can create temptation in the religion of Allah.
Both the people of right and the people of wrong will wholly him and attend in the religion of Truth and will have correct beliefs. In other words, as a result of assembling people in the true religion, the whole religion will be of Allah.
Zurarah, as well as some other commentators, has narrated from Imam Sadiq (as) who said:
“The interpretation of this verse has not come forth yet. When our Gha’im raises, those who will be alive on the earth will see its interpretation and the religion of Muhammad (p.h.u.h.) will cover throughout the world. Then there will remain no polytheist therein.”
Ayat(45 to 48) surah anfal questions answers in English
Q.1) What should the believer do and what should they not do if they are confronted by the infidels?
Answer:
Allah says:
O you who believe! When you meet (an enemy) force, take a firm stand against them and remember Allah much, so that you may be successful.
Allah instructs His faithful servants in the manners of fighting and methods of courage when meeting the enemy in battle,
In the Two Sahihs, it is recorded that;
Abdullah bin Abi Awfa said that during one battle, Allah’s Messenger waited until the sun declined, then stood among the people and said:
O, people! Do not wish to face the enemy (in a battle) and ask Allah to save you (from calamities). But if you should face the enemy, then be patient and let it be known to you that Paradise is under the shadows of the swords.
Whenever you face a group of infidels in war, stand firm for fighting against them, and do not escape. And, it is evident that believers generally do not fight to save against hostile infidels. Whenever you face a group of infidels in war, stand firm for fighting against them, and do not escape. And, it is evident that believers generally do not fight to save against hostile infidels.
Muslims should seek help from Allah, the Mighty, so that not only do they become victorious and successful in the present world but also they become prosperous in the coming world.
Believers should remember the promises of Allah, which He has given you about triumph, in order that your steadfastness might be increased.
Believers should obey Allah and His Messenger, and when they encounter their enemy, they should be united and avoid disputing. Otherwise, they may fear and lose their hearts, and begin fighting while their courage and power vanish.
As in verse
“And obey Allah and His Prophet (PBUH) and do not fall into disputes lest you lose heart and your strength departs from you. And be patient (and steadfast). Verily Allah is with those who remain patient (and steadfast).”
They should be patient in the war against the enemy since Allah is with the patient ones.
Q.2) How did Satan react when he saw the angels who came for the help of Muslims during the Battle of Badr?
Answer:
When two forces came face to face with each other, Satan ran away and said:
“Verily, I have nothing to do with you.”
“Satan, as well as, his devil army and flag holders, came on the day of Badr in the shape of a Suraqah bin Malik bin Ju`shum, a man from Bani Mudlij, Satan said to idolators, `None will defeat you this day, and I will help you.”
When the two armies stood face to face, the Messenger of Allah took a handful of sand and threw it at the faces of the idolators, causing them to retreat.
Jibril, peace be upon him, came towards Satan, but when Satan, while holding the hand of a Mushrik man, saw him, he withdrew his hand and ran away with his soldiers. That man asked him, `O Suraqah! You claimed that you are our neighbor!’ He said,
“Verily, I see what you see not. Verily, I fear Allah for Allah is severe in punishment.”
Satan said this when he saw the angels.
Q.3) Explain the following passages of the Holy Quran in your words.
1. ” When you are confronted by a force (of infidels), hold firm and call Allah in remembrance much so that you may be successful.”
Allah instructs His faithful servants in the manners of fighting and methods of courage when meeting the enemy in battle,
In the Two Sahihs, it is recorded that;
Abdullah bin Abi Awfa said that during one battle, Allah’s Messenger waited until the sun declined, then stood among the people and said,
O, people! Do not wish to face the enemy (in a battle) and ask Allah to save you (from calamities). But if you should face the enemy, then be patient and let it be known to you that Paradise is under the shadows of the swords.
He then stood and said,
O, Allah! Revealer of the (Holy) Book, Mover of the clouds, and Defeater of the Confederates defeat them and grant us victory over them.
whenever you face a group of infidels in war, stand firm for fighting against them, and do not escape. And, it is evident that believers generally do not fight to save against hostile infidels.
2. ” The believers were asked to exercise self-restraint. They were required to refrain from haste, panic, consternation, creed, and uncalled-for enthusiasm. They were counselled to proceed cool-headedly and to take well-considered decisions. They were also asked not to relent an inch even in the face of craving dangers:
refrain from acting rashly under provocation; to desist from taking hasty action out of impatience. They were also asked to exercise control over themselves lest they were tempted by worldly gains. All these instructions are implicit in the Quranic directive of patience given to the Muslims. God extends all help and support to those who exercise ‘patience’ (saber) in the above sense.
3. This alludes to the army of the disbelieving Quraysh, which, when it proceeded on a military expedition against the Muslims, was accompanied by singing and dancing minstrels. Whenever the army halted, dancing and drinking parties were held. Also, the army arrogantly vaunted its military power and numerical strength before the tribes and localities which fell on the way and boasted of its invincibility.
(See al-Waqidi, vol. 1, p. 39 – Ed.) This much is about the moral state of the Quraysh army. What was even worse was the object of their fighting. They were not fighting for any lofty ideal. What they aimed at was merely to defeat the forces of truth and justice, to suppress and obliterate the only group which sought to uphold the truth. They simply did not want anyone to champion the cause of truth and justice.
This occasion was considered appropriate to warn the Muslims not to let themselves degenerate into a group like the Quraysh. God had favoured them with faith and devotion to the truth. and gratitude to God for this favor required that they should purify both their conduct and their reason for fighting.
This directive was not meant just for the time in which it was revealed. It is equally applicable today and will remain applicable in all times to come. The forces of Unbelief today are no different from those in the time of the Prophet (peace be on him) for the moral state of the present-day armies is no better than of armies in the past. Arrangements for prostitution and drinking are as much a part of the present-day armies of unbelievers as ever before. The soldiers in these armies feel no shame in openly demanding the maximum amount of alcoholic drinks and as many call-girls as possible.
Without any sense of shame, the soldiers virtually ask their compatriots to make available to them their daughters and sisters for the gratification of their lust. That being the case how can one expect that the soldiers of today would not go about committing debauchery and polluting the life of the people in the lands which they happen to conquer? Apart from moral corruption, the soldiers of the present-day armies are known for their arrogance and effrontery to the conquered peoples. Their gestures and conversation – both of ordinary soldiers and officers – bespeak their arrogance.
Arrogance is also reflected in the statements made by the statesmen of the militarily-strong and triumphant nations who in effect boastfully say to their people, in the words of the Quran: ‘No one shall overcome you today’ (al-Anfal 8: 48) and challenging the whole world in their vainglory: ‘Who is greater than us in strength?’
These powers are evidently wicked, but the purposes for which they wage war are even more so. These powers are keen, out of sheer trickery, to assure the rest of the world that in waging war they are prompted only by the welfare of mankind. In actual fact, they might have either one motive for waging war or another, but it is absolutely certain that the motive is not the welfare of mankind.
Their purpose is to establish their exclusive control and to exploit the resources created by God for all mankind. Their goal is to reduce other nations to the position of hewers of wood and drawers of water and to subject them to thraldom and servitude. Here Muslims are being told, in effect, that they should eschew the ways of non-Muslims and desist from devoting their lives, energy, and resources to the evil purposes for which non-Muslims engage in warfare.
Ayat(49 to 58) Surah Anfal Short question answer
Q.1) What were the remarks of the hypocrites when they saw the believer was preparing for war?
Answer:
The remarks of hypocrites were that their religion has made them insane when they saw the believers were preparing for war.
Ali bin Abi Talhah said that Ibn Abbas commented,
“When the two armies drew closer to each other, Allah made the Muslims look few in the eyes of the idolators and the idolators look few in the eyes of the Muslims. The idolators said,
“(These people (Muslims) are deceived by their religion), because they thought that Muslims were so few. They believed, without doubt, that they would defeat the Muslims.
Allah said, “But whoever puts his trust in Allah, then surely, Allah is All-Mighty, All-Wise.”
Qatadah commented,
“They saw a group of believers who came in defence of Allah’s religion. We were informed that when he saw Muhammad and his Companions, Abu Jahl said, `By Allah! After this day, they will never worship Allah!’ He said this in viciousness and transgression.”
Q.2) What instructions did Allah give to Holy Prophet(PBUH) in case the disbelievers broke their treaty?
Answer:
Allah says:
“Verily, the worst of living creatures before Allah are those who disbelieve, so they shall not believe.”
They are those with whom you made a covenant, but they break their covenant every time and they do not have Taqwa.
Allah states here that the worst moving creatures on the face of the earth are those who disbelieve, who do not embrace the faith, and break promises whenever they make a covenant, even when they vow to keep them.
Allah gave instruction to the Holy Prophet (PBUH) in the case the disbelievers broke their treaty that “if you gain the mastery over them in war, if you defeat them and have victory over them in war, then disperse those who are behind them.”
According to Ibn Abbas, Al-Hasan Al-Basri, Ad-Dahhak, As-Suddi, Ata’ Al-Khurasani, and Ibn Uyaynah,
by severely punishing (the captured people).
Allah commands punishing them harshly and inflicting casualties on them. This way, other enemies, Arabs, and non-Arabs, will be afraid and take a lesson from their end,
“So that they may learn a lesson.”
As-Suddi commented,
“They might be careful not to break treaties so that they do not meet the same end.”
Q.3) Describe the factor that led Pharaoh and his people to destruction.
Answer:
Allah says,
“Similar to the behavior of the people of Pharaoh, and of those before them — they rejected the Ayat of Allah.”
Allah says, `The behavior of these rebellious disbelievers against what I sent you with, O Muhammad, is similar to the behavior of earlier disbelieving nations. So We behaved with them according to Our Da’b, that is, Our behaviour (or custom) and way, as We did with them with what We often do and decisions concerning their likes, the denying people of Pharaoh and the earlier nations who rejected the Messengers and disbelieved in Our Ayat,’
“So Allah punished them for their sins.”
Those people rejected the Signs of Allah, therefore He punished them for their sins.
It is certain that Allah is Mighty, Omnipotent, and His retribution is severe.
Thus, there were not only the Quraysh and polytheists and idolaters of Makkah who rejected the signs of Allah and showed obstinacy before the Truth and disputed with the true leaders of humanity, and then they were involved with the retribution of their sins, but also this is a permanent Divine Law.
Q.4) Explain the following passages of the Holy Quran in your words.
Ayat(59 to 64) Islamiat Surah Anfal Notes
Q.1) What are the instructions of God to the Muslims with regard to preparations of war?
Answer:
The instruction of Allah related to the Muslims with regards to the preparation of the war was:
” And keep yourself ready against them (the disbelievers) with full strength ( or army ) and horses fastened with ropes in order to strike terror into the hearts of enemy of Allah and your enemy and others behind them whom you do not know but Allah knows them.”
Allah commands Muslims to prepare for war against disbelievers, as much as possible, according to affordability and availability.
Muslims should be equipped with military resources and should have a standing army in a state of preparedness, in order that it may be used when needed. Never should it happen that the Muslims are caught unawares and have to hurriedly look around right and left to build up their defenses and collect arms and supplies in order to meet the challenge of the enemy. For then it might be too late and the enemy might have accomplished its purpose.
This verse is an instruction upon the Muslims to be prepared before the enemy from all points of view. They are commanded to supply any kind of arms and possibilities, to utilize all means and methods of propagation, even mottoes, and poems that may cause the fright of infidels from the military power of Muslims.
When the Prophet (PBUH) was informed that a new weapon had been made in Yemen, he sent someone to Yemen to supply it.
It is narrated from the Prophet (PBUH) that by means of an ‘arrow’ three persons will be sent into Paradise: its constructor, the one who prepares it, and the person who throws (it toward the enemy of Allah).
In Islam, financial winning and losing in the races of shooting, and horsemanship, have been counted permissible in order that military preparation might be supplied.
It is not such that everywhere logic and discussion are enough and effective, but sometimes enforcement and power should come in the scene, too.
That is why Muslims should always supply the most advanced military possibilities for the defense in such a manner that nothing may be neglected, whether they are of the kinds of political and material power or the possibilities of propaganda and precautions.
In Islam, all people are soldiers and general mobilization is necessary. It is also necessary to cast terror into the hearts of; the enemies. A tradition indicates that even by tinging the beard do frighten the enemy so that they do not say the Islamic troop is old.3
However, the war-horses are those horses which are kept ready and fed sufficiently in stables, not those which are left free,
Allah said,
“And make ready against them all you can,
Whatever you can muster, of power, including steeds of war”.
The Messenger of Allah said,
Horses are kept for one of three purposes;
For some people, they are a source of reward,
For some others they are a means of shelter, and
For some others, they are a source of sin.
The one for whom they are a source of reward is he who keeps a horse for Allah’s cause (Jihad) tying it with a long tether on a meadow or in a garden. The result is that whatever it eats from the area of the meadow or the garden where it is tied, will be counted as good deeds for his benefit; and if it should break its rope and jump over one or two hillocks then all its dung and its footmarks will be written as good deeds for him. If it passes by a river and drinks water from it, even though he had no intention of watering it, then he will get the reward for its drinking. Therefore, this type of horse is a source of good deeds for him.
As for the man who tied his horse maintaining self-sufficiency and abstinence from begging, all the while not forgetting Allah’s right concerning the neck and back of his horse, then it is a means of shelter for him.
And a man who tied a horse for the sake of pride, pretence, and showing enmity for Muslims, then this type of horse is a source of sins.
There are three reasons why horses are kept:
A horse that is kept for Ar-Rahman (the Most Beneficent),
a horse kept for Satan and
a horse kept for the man.
As for the horse kept for Ar-Rahman, it is the horse that is being kept for the cause of Allah (for Jihad), and as such, its food, dung, and urine, etc., (he made mention of many things).
As for the horse that is for Satan, it is one that is being used for gambling.
As for the horse that is for man, it is the horse that one tethers, seeking its benefit. For him, this horse will be a shield against poverty.
That is, do not wait until the enemy attacks you and then make yourselves prepare to fight. You should be prepared enough from before to stand against the probable attacks of the enemy. It is clear that it quickly adapts to any time and any place.
Q.2) Explain the following passages of the Holy Quran in your own words:
1. Muslims should be equipped with military resources and should have a standing army in a state of preparedness, in order that it may be used when needed. Never should it happen that the Muslims are caught unawares and have to hurriedly look around right and left to build up their defenses and collect arms and supplies in order to meet the challenge of the enemy. For then it might be too late and the enemy might have accomplished its purpose.
2. Here the allusion is to that strong bond of love and brotherhood that developed among the Arabs who embraced Islam and whose conversion brought them solidarity. This strong solidarity existed despite the fact that they came from a variety of tribes that had long-standing traditions of mutual enmity. This was special favor of God on the Muslims, especially evident in the case of the Aws and Khazraj.
It was barely a couple of years before their acceptance of Islam that the two clans virtually thirsted for each other’s blood. During the battle of Ba’ath, both seemed set to exterminate each other. To turn such severe enmity into deep cordiality and brotherhood within a span of two or three years and to join together mutually repellent elements into unity as firm as that of a solid wall as was witnessed in regards to the Muslim community during the life of Prophet (peace be upon him) was doubtlessly beyond the power of any mortal. Were anyone to depend on worldly factors alone, it would have been impossible to bring about such an achievement. God’s support was the deciding factor in this development and this only serves to emphasize that Muslims should always seek and depend on God’s support and favor rather than on worldly factors.
Ayat(65 to 69)
Q.1) What instruction did Allah give to arose the believers to fight against the disbelievers?
Answer:
Allah said:
“O Prophet! Arouse the believers to fight. If there are twenty steadfast (men) among, they will overcome two hundred (disbelievers). and if there are hundred (steadfast) among you, they will overcome a thousand of those who disbelieve, for they are a people who lack intelligence”.
It declares that a believer with understanding is ten times stronger than an unbeliever. The believer understands the truth and a non-believer does not.
This verse negates the equilibrium of forces in a figure. It emphasizes the spirit, Faith, and perseverance with patience, so, in order that no one supposes that the triumph of twenty fighters before two hundred ones is an exaggeration, it repeats that one hundred strivers may win one thousand fighters if they are believers.
In the early battles of Islam, there has never been any statistical equilibrium. In the Battle of Badr, there were three hundred and thirteen believers in front of one thousand infidels. In Uhud, seven hundred Muslims fought against three thousand fighters.
In the Battle of Khandaq, three thousand strivers struggled before ten thousand enemies. In Mutah, there were ten thousand Muslims in front of one hundred thousand pagans.
One of the duties of an Islamic leader is to encourage people to Holy Struggle. The function of the statement of the commander before military activities is very effective.
Therefore, in wars and Holy Struggles, propagation is necessary.
The definite factor in the battlefields of Muslims is Faith and perseverance with patience, not the number of strivers alone.
That was why, in the beginning, under the command of Holy Struggle, the army of Islam, which was one-tenth of that of the enemy, won the battle.
The soldier of Islam should have these three qualities: Faith, patience, and vigilance. The believers qualify with patience, while the disbelievers are people who do not understand.
Q.2) Explain the following passages of the Holy Quran in your own words:
It is not worthy of a Prophet (PBUH) that he should have captives until he has slain (disbelievers) in the land. You desire the benefits of this world and Allah desires( for you the benefits of) the Hereafter, and Allah is Mighty (and) Wise.”
2. Allah has allowed no prophet to take the members of the enemy as captives and to keep them as a pledge in order to make money from them, or hold them under obligation and let them go; unless that he exaggerates in killing the heathens a destroying them so that it becomes as a warning to others and that he gains authority.
Muslims deserve the transitory world, not the Prophet (PBUH) because their desire was that they could make money from the captives and let them go. The purpose is that, in the first battle, i.e. the Battle of Badr, before gaining authority on the earth, they took ransom.
Muslims pursue the wealth of the world while Allah desires the rewards of the Hereafter for you. The helpers of Allah will never be defeated, and verily Allah acts wisely; then, do perform whatever He commands you so that you enjoy the help of Allah.
Surah Al anfal Ayat(70 to 75) Pdf Download
Q.1) What has Allah remarked about the prisoners of war?
Answer:
Allah has remarked about the prisoners of war
” O Prophet! Tell those prisoners who are in your hands: If Allah finds any good in your hearts, He will give better than that which has been taken away from you and He will forgive you, for Allah is Forgiving and Merciful.”
In the occasion of revelation of this verse, it has been cited that ‘Abbas,, Aqil, and Nufil were captured as captives of war in the Battle of Badr. By taking ransom, the Prophet (PBUH) emancipated them, and they embraced Islam. Later, the money which was taken as their ransom was returned to them, too.
In the Battle of Badr some Muslims said that: for observing the respectability of the Prophet (S) ‘Abbas, the Prophet’s uncle, should not be taken ransom from.
The Prophet (PBUH) said:
“By Allah, I do not renounce a dirham (a silver coin) of it.”
Then, the Prophet (PBUH) told his uncle:
“You are wealthy; then pay ransom for yourself and for your brother’s son, Aqil.”
‘Abbas said:
“If I pay the ransom, I will become empty of money.”
The Prophet (PBUH) answered:
“You can spend out of the money you have in Mecca with your wife, ‘Umm-ul- ‘Fadl.”
‘Abbas said:
“None knew this matter. I understood that you are tru1y a prophet.”
And, at once, he became a Muslim at his presence.)
In the Islamic system, there are three choices of designs for war captives:
1. Emancipating them without ransom; like what happened in the conquest of Makkah, where no prisoner was taken.
2. Emancipation of prisoners of war by taking ransom in cash, or by exchange of captives.
3. Keeping prisoners under the control of Muslims in order to hinder the enemy of Islam to be strengthened, and to teach Islam gradually to them both, maybe they are guided to it.
Choosing either of these three choices to be practically acted is in the authority of the Islamic judge.
Prisoners must be treated in such a manner that it prepares them to be guided. Thus, the aim of war is guiding people and defeating the legitimate ruler, not slaughtering, spoiling, taking prisoners for taking ransom.
That is why preaching and guiding prisoners are necessary.
The verse says:
And, the true ‘good’ is Faith.
Q.2) What are the sayings of Allah about the believers who migrated and the believers who did not migrate?
Answer :
The sayings of Allah about the believers who migrated and the believers who did not migrate are:
” Those who accepted the Faith and migrated (from their land and struggled for their faith) with their wealth and their lives cause of Allah, and those who gave ( the migrants) shelter and helped them- they are (all) friends and protectors, one of another. And those who believed and did not migrate, you have nothing to do with their protection until they migrate. And if they seek help from you in the matter of religion, it is your duty to help them. However, (such a help) should not go against a people between whom and you there is treaty alliance. Allah sees whatever you do.”
Those who had Faith and, for the love of Allah and Messenger, separated from their homes and relations, i.e. they migrated from Makkah to Madina, and those who gave shelter to the Emigrants and helped them in the war against their enemies, i.e. Ansar (the Helpers), inherit each other.
The Emigrants and the Helpers inherited from each other because of the brethren contract they concluded from the beginning with each other until the time when this matter was abrogated by Surah Al-‘Anfal, No. 8, verse 75, which says:
“…and the blood relatives are nearer to each other…”.
If the believers who did not migrate ask you to help them for the sake of the religion of Allah against infidels, you should help them, except for the group of infidels who have concluded the agreement of non-opposition with you. In this case, you cannot help the Muslims in the war against them.
In this case, you cannot help the Muslims in the war against them. The verse says:
“Verily those who believed and migrated and strove with their properties and their selves in the way of Allah, and those who gave shelter and helped (the strives), those are friends one of another. And those who believed but they did not migrate, you have not any friendship towards them until they migrate. Yet if they ask your help for (the sake of) religion, then it is your duty to help (them), save against a people with whom you have a treaty; and Allah sees all that you do.”
Q.3) Translate the following:
Answer:
2. Allah refers to the Emigrants and the Helpers (Ansar) and admires them. They both emigrated, and helped the Muslims, and separated from their relatives, and also, by spending their properties for the sake of the religion of Allah, they proved their true Faith. For them, there is a reward of forgiveness and noble sustenance.
