Tafsir

Making Preparations for War to strike Fear in the Hearts of the Enemies of Allah

Allah says to His Prophet , in this Ayah,الَّذِينَ كَفَرُواْ سَبَقُواْ(those who disbelieve think that they can outstrip), Do not think that such disbelievers have escaped Us or that We are unable to grasp them. Rather, they are under the power of Our ability and in the grasp of Our will; they will never escape Us.' Allah also said,أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَن يَسْبِقُونَا سَآءَ مَا يَحْكُمُونَ(Or think those who do evil deeds that they can outstrip Us (escape Our punishment) Evil is that which they judge!) 29:4,لاَ تَحْسَبَنَّ الَّذِينَ كَفَرُواْ مُعْجِزِينَ فِى الاٌّرْضِ وَمَأْوَاهُمُ النَّارُ وَلَبِئْسَ الْمَصِيرُ(Consider not that the disbelievers can escape in the land. Their abode shall be the Fire, and worst indeed is that destination.) 24:57, and,لاَ يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُواْ فِى الْبِلَـدِ - مَتَـعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ(Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you.

A brief enjoyment; then their ultimate abode is Hell; and worst indeed is that place for rest.) 3:196-197Allah commands Muslims to prepare for war against disbelievers, as much as possible, according to affordability and availability. Allah said,وَأَعِدُّواْ لَهُمْ مَّا اسْتَطَعْتُم(And make ready against them all you can) whatever you can muster,مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ(of power, including steeds of war). Imam Ahmad recorded that `Uqbah bin `Amir said that he heard the Messenger of Allah ﷺ saying, while standing on the Minbar;وَأَعِدُّواْ لَهُمْ مَّا اسْتَطَعْتُم مِّن قُوَّةٍ(And make ready against them all you can of power,)«أَلَا إِنَّ الْقُوَّةَ الرَّمْيُ أَلَا إِنَّ الْقُوَّةَ الرَّمْي»(Verily, Power is shooting! Power is shooting.)Muslim collected this Hadith.

Imam Malik recorded that Abu Hurayrah said, "The Messenger of Allah ﷺ said,«الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ، فَأَمَّا الَّذِي لَهُ أَجْرٌ، فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ لَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ مِنَ الْمَرْجِ أَوِ الرَّوْضَةِ، كَانَتْ لَهُ حَسَنَاتٍ وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا، فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْهُ وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ، كَانَ ذَلِكَ حَسَنَاتٍ لَهُ،فَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ، وَرَجُلٌ رَبَطَهَا تَغَنِّيًا وَتَعَفُّفًا، وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِيَاءً وَنِوَاءً، فَهِيَ عَلَى ذَلِكَ وِزْر»(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, pretense and showing enmity for Muslims, then this type of horse is a source of sins.)When Allah's Messenger ﷺ was asked about donkeys, he replied,«مَا أَنْزَلَ اللهُ عَلَيَّ فِيهَا شَيْئًا إِلَّا هَذِهِ الْآيَةَ الْجَامِعَةَ الْفَاذَّة»(Nothing has been revealed to me from Allah about them except these unique, comprehensive Ayat:فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ(Then anyone who does an atom's weight of good, shall see it. And anyone who does an atom's weight of evil, shall see it.)) 99:7-8"Al-Bukhari and Muslim collected this Hadith, this is the wording of Al-Bukhari.

Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Prophet said,«الْخَيْلُ ثَلَاثَةٌ: فَفَرَسٌ لِلرَّحْمَنِ، وَفَرَسٌ لِلشَّيْطَانِ، وَفَرَسٌ لِلْإِنْسَانِ، فَأَمَّا فَرَسُ الرَّحْمَنِ فَالَّذِي يُرْبَطُ فِي سَبِيلِ اللهِ، فَعَلَفُهُ وَرَوْثُهُ وَبَوْلُهُ وَذَكَرَ مَا شَاءَ اللهُ وَأَمَّا فَرَسُ الشَّيْطَانِ، فَالَّذِي يُقَامَرُ أَوُ يُرَاهَنُ عَلَيْهَا، وَأَمَّا فَرَسُ الْإِنْسَانِ، فَالْفَرَسُ يَرْبِطُهَا الْإِنْسَانُ يَلْتَمِسُ بَطْنَهَا، فَهِيَ لَهُ سِتْرٌ مِنَ الْفَقْر»(There are three reasons why horses are kept: A horse that is kept for Ar-Rahman (the Most Beneficent), a horse kept for Shaytan 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 Shaytan, 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.) o

Al-Bukhari recorded that `Urwah bin Abi Al-Ja`d Al-Bariqi said that the Messenger of Allah ﷺ said,«الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَةِ، الْأَجْرُ وَالْمَغْنَم»(Good will remain in the forelocks of horses until the Day of Resurrection, (that is) reward, and the spoils of war.)Allah said next,تُرْهِبُونَ(to threaten), or to strike fear,بِهِ عَدْوَّ اللَّهِ وَعَدُوَّكُمْ(the enemy of Allah and your enemy), the disbelievers,وَءَاخَرِينَ مِن دُونِهِمْ(and others besides them), such as Bani Qurayzah, according to Mujahid, or persians, according to As-Suddi.

Muqatil bin Hayyan and `Abdur-Rahman bin Zayd bin Aslam said that this Ayah refers to hypocrites, as supported by Allah's statement,وَمِمَّنْ حَوْلَكُم مِّنَ الاٌّعْرَابِ مُنَـفِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النَّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ(And among the bedouins around you, some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you know them not, We know them.)9:101.

Allah said next,وَمَا تُنفِقُواْ مِن شَىْءٍ فِى سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ(And whatever you shall spend in the cause of Allah shall be repaid to you, and you shall not be treated unjustly.)Allah says, whatever you spend on Jihad will be repaid to you in full.

We also mentioned Allah's statement,مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّاْئَةُ حَبَّةٍ وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ وَاللَّهُ وَسِعٌ عَلِيمٌ(The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.) 2:261

Production and Supply of Military Hardware for Jihad is a Religious Obligation

Given in the second verse (60), there are injunctions relating to preparations for the defence of Islam against disbelievers. It was said: وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم (And make ready against them whatever you can - 60). Here, by placing the restriction of: مَّا اسْتَطَعْتُم (whatever you can) with the need to produce and supply war materials, the hint given is that it is not necessary for your success that you go about acquiring the same quantity and quality of military equipment as is available to your adversary. Instead of that, it is quite sufficient that you put together whatever supplies you can possibly acquire. If so, the help and support of Allah Ta ala shall be with you.

After that, some details about the direction of these preparations were stated tersely. It was said: مِّن قُوَّةٍ (min quwwah : of power). It means: Collect and keep ready the power to fight. Included here is everything in the form of military equipment, weapons, means of transportation and other relevant support - and also learning to stay physically fit and training in fighting skills and strategy. The Qur'an, however, does not mention the weapons commonly used during those days at this place. Instead, by using the general word, قُوَّةٍ 'quwwah' or power, it has pointed out in the direction that this power could be different in terms of every age, country or area. The weapons of those days were arrows, swords and spears. Then came the age of guns and cannons and now is the time of bombs and rockets (and what not). The word: قُوَّةٍ 'Quwwah' or power used here covers everything.

Therefore, Muslims of today should acquire nuclear capability as far as they can - and tanks and fighter planes and submarines - because all these are included within the sense of this very قُوَّةٍ 'Quwwah' or power. It should also be borne in mind that should we need to learn any art or science to achieve this end and if such effort be made with the intention that it will be employed to defend Islam and Muslims and to meet any aggressive challenges from the disbelievers - then, that too will fall under the procedure of Jihad and will carry reward.

After having mentioned the word: قُوَّةٍ 'Quwwah' (power) in a general sense, also mentioned there was a particular form of power in clear terms by saying: مِن رِبَاطِ الْخَيْلِ (and of the trained horses). The word: رِّ‌بَاطِ (Ribat) is used in its sense as a verbal noun as well as in the sense of: مَربُوط (marbut). Taken in the first sense, it would mean to tie horses and in the second, tied horses. The outcome of both is the same, that is, to breed, break and train horses and hold them tied in readiness with the intention of using them in Jihad, or to assemble together a collection of such trained horses. Out of the supplies needed in a war, horses were mentioned particularly for the reason that those were times when the most effective mode of winning a war against countries and peoples of that period was no other but horses. Even today, there are inaccessible areas which cannot be overtaken without horses. Therefore, the Holy Prophet ﷺ said: Allah Ta` ala has placed barakah on the forehead of horses.

There are other sound Ahadith in which the Holy Prophet ﷺ has declared the efforts to procure and assemble war materials and the learning of the ability to use them efficiently to be a great act of ` Ibadah deserving supreme rewards from Allah. Similarly, equally great returns have been promised for making and shooting arrows.

And since the real purpose of Jihad is to protect and defend Islam and Muslims - and defence as conceived in every period of time and by every set of people remains different - therefore, the Holy Prophet ﷺ said: جَاھِدُوا المُشرِکینَ بِاَموَالِکُم وَ اَنفُسِکُم وَ اَلسِنَتِکُم (Carry out Jihad against the Mushrikin with your belongings, and your own selves and your eloquence (of speech or writing). (Hadith reported by Abu Dawud and An-Nasa'i and Ad-Darimi from Sayyidna Anas ؓ .

This Hadith tells us that the way Jihad - defensive or initiated - is waged with weapons, it is also carried out at times with the power of speech, and the Jihad carried out with the power of pen or writing is governed by the same injunction which governs speech. When Islam and Qur'an are defended through the medium of speech or writing against attacks from the forces of disbelief and atheism, or from agents of disinformation, distortion and interpolation, that too is included in Jihad as based on this clear and definitive textual authority of the Qur'an (Nass).

After having given the command to make war materials ready for use, also described there was the wisdom of assembling these materials together - and its real purpose - in the following words: تُرْ‌هِبُونَ بِهِ عَدُوَّ اللَّـهِ وَعَدُوَّكُمْ " (whereby you frighten the enemy of Allah and your own enemy - 60). It means that the real purpose of acquiring and storing military hardware, whether for initiated action or defence, is not to indulge in an exercise of killing and being killed. The purpose, in fact, is to bring down the force of Kufr and Shirk and fill the hearts of their protagonists with awe so that they stay suppressed. On occasions, that can be done by the power of the spoken or the written word only. Then, there are other occasions when fighting and killing become necessary. So, defence is obligatory (fard) as dictated by the prevailing condition.

Then it was said that Muslims do know some of those people who are to be impressed with preparations and readiness for combat - and these are people engaged in an ongoing confrontation with Muslims, that is, the disbelievers of Makkah and the Jews of Madinah. Then, there were other peoples too, those whom the Muslims did not know yet. The reference here is to the disbelievers and polytheists of the whole world who had not come up against Muslims, yet in future, they too were to clash against them. This verse of the Holy Qur'an has told Muslims clearly that, in case they do make full preparations to fight against their present adversary, it will not only cow them down but will also cast its shadows over disbelievers living in distant lands, as it did happen in the case of Cyrus and Ceaser and others of those days. They all were deterred and suppressed during the age of the rightly-guided Khulafa' of Islam.

It goes without saying that the process of putting war materials together and fighting a war has to be backed financially and when it comes to actual production or procurement of military support, that too can be made available through investment of money. Therefore, at the end of the verse, the great merit and reward of spending wealth in the way of Allah has been described by saying that 'the return for whatever you spend in the way of Allah shall be given to you in full.' There are times when this return is received in the form of war spoils right here in this mortal world as well, otherwise, the return to be received in the Hereafter stands already determined - and, as obvious, that is more praiseworthy.

فقال : ( وأعدوا لهم ما استطعتم ) أي : مهما أمكنكم ، ( من قوة ومن رباط الخيل )قال الإمام أحمد : حدثنا هارون بن معروف ، حدثنا ابن وهب ، أخبرني عمرو بن الحارث ، عن أبي علي ثمامة بن شفي ، أنه سمع عقبة بن عامر يقول : سمعت رسول الله - صلى الله عليه وسلم - يقول وهو على المنبر : ( وأعدوا لهم ما استطعتم من قوة ) ألا إن القوة الرمي ، ألا إن القوة الرميرواه مسلم ، عن هارون بن معروف ، وأبو داود عن سعيد بن منصور ، وابن ماجه عن يونس بن عبد الأعلى ، ثلاثتهم عن عبد الله بن وهب ، به .ولهذا الحديث طرق أخر ، عن عقبة بن عامر ، منها ما رواه الترمذي ، من حديث صالح بن كيسان ، عن رجل ، عنه .وروى الإمام أحمد وأهل السنن ، عنه قال : قال رسول الله - صلى الله عليه وسلم - : ارموا واركبوا ، وأن ترموا خير من أن تركبواوقال الإمام مالك ، عن زيد بن أسلم ، عن أبي صالح السمان ، عن أبي هريرة - رضي الله عنه - أن رسول الله - صلى الله عليه وسلم - قال : الخيل لثلاثة : لرجل أجر ، ولرجل ستر ، وعلى رجل وزر ؛ فأما الذي له أجر فرجل ربطها في سبيل الله ، فأطال لها في مرج - أو : روضة - فما أصابت في طيلها ذلك من المرج - أو : الروضة - كانت له حسنات ، ولو أنها قطعت طيلها فاستنت شرفا أو شرفين كانت آثارها وأرواثها حسنات له ، ولو أنها مرت بنهر فشربت منه ، ولم يرد أن يسقي به ، كان ذلك حسنات له ؛ فهي لذلك الرجل أجر .

ورجل ربطها تغنيا وتعففا ، ولم ينس حق الله في رقابها ولا ظهورها ، فهي له ستر ، ورجل ربطها فخرا ورياء ونواء فهي على ذلك وزر . وسئل رسول الله - صلى الله عليه وسلم - عن الحمر فقال : ما أنزل الله علي فيها شيئا إلا هذه الآية الجامعة الفاذة : ( فمن يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يره ) [ الزلزلة : 7 ، 8 ] .رواه البخاري - وهذا لفظه - ومسلم ، كلاهما من حديث مالك .وقال الإمام أحمد : حدثنا حجاج ، أخبرنا شريك ، عن الركين بن الربيع عن القاسم بن حسان ؛ عن عبد الله بن مسعود ، عن النبي - صلى الله عليه وسلم - قال : الخيل ثلاثة : ففرس للرحمن ، وفرس للشيطان ، وفرس للإنسان ، فأما فرس الرحمن فالذي يربط في سبيل الله ، فعلفه وروثه وبوله ، وذكر ما شاء الله . وأما فرس الشيطان فالذي يقامر أو يراهن عليه ، وأما فرس الإنسان فالفرس يرتبطها الإنسان يلتمس بطنها ، فهي ستر من فقر .وقد ذهب أكثر العلماء إلى أن الرمي أفضل من ركوب الخيل ، وذهب الإمام مالك إلى أن الركوب أفضل من الرمي ، وقول الجمهور أقوى للحديث ، والله أعلم .وقال الإمام أحمد : حدثنا حجاج وهشام قالا حدثنا ليث ، حدثني يزيد بن أبي حبيب ، عن ابن شماسة : أن معاوية بن حديج مر على أبي ذر ، وهو قائم عند فرس له ، فسأله ما تعالج من فرسك هذا ؟

فقال : إني أظن أن هذا الفرس قد استجيب له دعوته ! قال : وما دعاء بهيمة من البهائم ؟ قال : والذي نفسي بيده ما من فرس إلا وهو يدعو كل سحر فيقول : اللهم أنت خولتني عبدا من عبادك ، وجعلت رزقي بيده ، فاجعلني أحب إليه من أهله وماله وولدهقال : وحدثنا يحيى بن سعيد ، عن عبد الحميد بن جعفر ؛ حدثني يزيد بن أبي حبيب ، عن سويد بن قيس ؛ عن معاوية بن حديج ؛ عن أبي ذر - رضي الله عنه - قال : قال رسول الله - صلى الله عليه وسلم - : إنه ليس من فرس عربي إلا يؤذن له مع كل فجر ، يدعو بدعوتين ، يقول : اللهم إنك خولتني من خولتني من بني آدم ، فاجعلني من أحب أهله وماله إليه - أو - أحب أهله وماله إليه .رواه النسائي ، عن عمرو بن علي الفلاس ، عن يحيى القطان ، به .وقال أبو القاسم الطبراني : حدثنا الحسين بن إسحاق التستري ، حدثنا هشام بن عمار ، حدثنا يحيى بن حمزة ، حدثنا المطعم بن المقدام الصنعاني ، عن الحسن بن أبي الحسن أنه قال لابن الحنظلية - يعني : سهلا - : حدثنا حديثا سمعته من رسول الله - صلى الله عليه وسلم - .

فقال : سمعت رسول الله - صلى الله عليه وسلم - يقول : الخيل معقود في نواصيها الخير إلى يوم القيامة ، وأهلها معانون عليها ، ومن ربط فرسا في سبيل الله كانت النفقة عليه ، كالماد يده بالصدقة لا يقبضها .والأحاديث الواردة في فضل ارتباط الخيل كثيرة ، وفي صحيح البخاري ، عن عروة بن أبي الجعد البارقي أن رسول الله - صلى الله عليه وسلم - قال : الخيل معقود في نواصيها الخير إلى يوم القيامة : الأجر والمغنم .وقوله : ترهبون أي : تخوفون ( به عدو الله وعدوكم ) أي من الكفار ( وآخرين من دونهم ) قال مجاهد : يعني قريظة ، وقال السدي : فارس ، وقال سفيان الثوري : قال ابن يمان : هم الشياطين التي في الدور .

وقد ورد حديث بمثل ذلك ، قال ابن أبي حاتم :حدثنا أبو عتبة أحمد بن الفرج الحمصي ، حدثنا أبو حيوة - يعني شريح بن يزيد المقرئ - حدثنا سعيد بن سنان ، عن ابن عريب - يعني يزيد بن عبد الله بن عريب - عن أبيه ، عن جده أن رسول الله - صلى الله عليه وسلم - كان يقول في قوله : ( وآخرين من دونهم لا تعلمونهم ) قال : هم الجن .ورواه الطبراني ، عن إبراهيم بن دحيم ؛ عن أبيه ، عن محمد بن شعيب ؛ عن سعيد بن سنان عن يزيد بن عبد الله بن عريب ، به ، وزاد : قال رسول الله - صلى الله عليه وسلم - : لا يخبل بيت فيه عتيق من الخيل .وهذا الحديث منكر ، لا يصح إسناده ولا متنه .وقال مقاتل بن حيان ، وعبد الرحمن بن زيد بن أسلم : هم المنافقون .وهذا أشبه الأقوال ، ويشهد له قوله : ( وممن حولكم من الأعراب منافقون ومن أهل المدينة مردوا على النفاق لا تعلمهم نحن نعلمهم ) [ التوبة : 101 ] .وقوله : ( وما تنفقوا من شيء في سبيل الله يوف إليكم وأنتم لا تظلمون ) أي : مهما أنفقتم في الجهاد ، فإنه يوفى إليكم على التمام والكمال ، ولهذا جاء في حديث رواه أبو داود : أن الدرهم يضاعف ثوابه في سبيل الله إلى سبعمائة ضعف كما تقدم في قوله تعالى : ( مثل الذين ينفقون أموالهم في سبيل الله كمثل حبة أنبتت سبع سنابل في كل سنبلة مائة حبة والله يضاعف لمن يشاء والله واسع عليم ) [ البقرة : 261 ] .وقال ابن أبي حاتم : حدثنا أحمد بن القاسم بن عطية ، حدثنا أحمد بن عبد الرحمن الدشتكي ، حدثنا أبي ، عن أبيه ، حدثنا الأشعث بن إسحاق ، عن جعفر ، عن سعيد بن جبير ، عن ابن عباس ، عن النبي - صلى الله عليه وسلم - أنه كان يأمر ألا يتصدق إلا على أهل الإسلام ، حتى نزلت : ( وما تنفقوا من شيء في سبيل الله يوف إليكم ) فأمر بالصدقة بعدها على كل من سألك من كل دين .

وهذا أيضا غريب .