Al-Anfal (The Spoils of War): Verses 27–28

Know that when the Almighty mentioned that He has provided them with good things (Rizq), He here forbids them from treachery (Khiyānah).

Issue 1: The Meaning of the Betrayal

There are several opinions regarding the intended meaning of this betrayal:

1. Ibn Abbas said: This verse was revealed concerning Abu Lubābah when the Messenger of Allah (PBUH) sent him to Banu Qurayza during their siege. Since his family and children were among them, they asked him, "O Abu Lubābah, what do you think we should do if we submit to the judgment of Sa‘d ibn Mu‘ādh concerning us?" Abu Lubābah pointed to his throat, signifying slaughter. This act was considered a betrayal of Allah and His Messenger.
2. Al-Suddī said: They used to hear something from the Prophet (PBUH) and then disclose it to the polytheists, so Allah forbade them from doing so.
3. Ibn Zayd said: Allah forbade them from betraying as the hypocrites did—showing faith outwardly while concealing disbelief inwardly.
4. Jābir ibn ‘Abdillāh narrated: Abu Sufyān left Mecca. The Prophet (PBUH) learned of his departure and intended to go after him. A hypocrite wrote to Abu Sufyān, warning him, "Muhammad intends to attack you, so be cautious." Then Allah revealed this verse.
5. Al-Zuhri and Al-Kallabī said: It was revealed concerning Hāṭib ibn Abī Balta‘ah when he wrote to the people of Mecca as the Prophet (PBUH) prepared to march toward them. Al-Aṣamm narrated this.
6. Al-Qāḍī said: It is more likely that betraying Allah is distinct from betraying the Messenger, and betraying the Messenger is distinct from betraying a trust (amānah), because the conjunction (wa-) implies difference.

Given this, we say: The Almighty commanded them not to betray the spoils of war (ghanā’im), deeming it a betrayal of Him because it is a betrayal of His provision. It is also a betrayal of the Messenger because he was the one responsible for their distribution. Whoever betrays them has betrayed the Messenger. The Messenger made these spoils a trust (amānah) in the hands of the captors, obligating them not to take anything for themselves until distribution, thus making it a deposit (wadī‘ah). A deposit is a trust held by the depositor. Therefore, whoever betrays it has betrayed the trust of the people, as betrayal is the opposite of trust.

It is also possible that amānah (trusts) refers to everything commanded by way of worship. In this case, the spoils of war and other matters are included. The meaning of the verse would then be: the obligation to fulfill all religious duties completely and perfectly, without deficiency or neglect.

The aforementioned reasons for the revelation's context are included within this general meaning, but the verse should not be restricted to them alone, as the ruling is based on the generality of the wording, not the specificity of the cause.

Issue 2: The Meaning of "Betray" (Takhūnū)

The author of Al-Kashshāf stated that the meaning of khawn (betrayal/defect) is deficiency (nuqṣān), just as the meaning of fulfilling (wafā’) is completeness (tamām). Hence, "he betrayed him" means he diminished him. It is then used to mean the opposite of trust and fulfillment, because if you betray someone regarding something, you have introduced a deficiency into it.

Issue 3: Interpretations of "And betray your trusts" (wa-takhūnū amānātikum)

There are several interpretations:

1. The implied structure is: "And do not betray your trusts." This is supported by the narration of ‘Abdullāh’s recitation: {And do not betray your trusts}.
2. The implied structure is: "Do not betray Allah and the Messenger, for if you do so, you have betrayed your trusts." The Arabs sometimes use fa’ (then) and sometimes wāw (and) to connect the consequence, though some scholars deny this usage.

Regarding the phrase "while you know" (wa-antum ta‘lamūn):

1. It means: You know that you are committing the betrayal; that is, the treachery occurs intentionally, not by forgetfulness.
2. It means: You are learned people who know the ugliness of the bad and the beauty of the good. Since the incentive for committing betrayal is the love of wealth and children, the Almighty reminds them that a rational person must guard against the harms arising from that love, saying: {Indeed, your wealth and your children are but a trial (fitnah)}, because they occupy the heart with worldly matters and become a barrier from serving the Master.

Then He said: {And that Allah has a great reward}, as a reminder that the rewards of the Hereafter are superior to the pleasures of this world because they are greater in honor, greater in attainment, and greater in duration, as they last eternally. This is the meaning of Allah describing the reward He possesses as "great" (‘aẓīm).

This verse can also be used to argue that engaging in voluntary acts of worship (nawāfil) is superior to engaging in marriage. This is because engaging in voluntary acts leads to the great reward with Allah, whereas engaging in marriage leads to children and necessitates the need for wealth, which is a fitnah (trial). It is known that what leads to the great reward with Allah is better than what leads to trial.

Verse 28