Al-Anfal (The Spoils of War): Verses 5-6

As your Lord brought you forth...

Issue 1: Interpretation of "As your Lord brought you forth" (كما أخرجك ربك)

There are several interpretations regarding the analogy implied by this phrase:

1. The Spoils vs. Reluctance to Fight: On the day of Badr, when the Prophet (PBUH) saw the large number of polytheists and the small number of Muslims, he offered incentives for fighting (spoils for the slain, ransom for the captured). After the polytheists were routed, Sa'd ibn Mu'adh said that many companions risked their lives for the Prophet (PBUH) out of devotion, not cowardice or stinginess. If the promised spoils were distributed to those who captured/killed, others who fought bravely would be left empty-handed. Thus, Allah revealed: "They ask you about the spoils of war. Say, 'The spoils are for Allah and the Messenger'" (8:1). The Muslims accepted this ruling regarding the spoils, even if some felt reluctance. Similarly, when the Prophet (PBUH) set out for Badr, they were reluctant to fight, as will be explained. The verse implies: Just as Allah commanded you to go out, they accepted the ruling on the spoils, even if they were reluctant, just as they accepted being brought out from their homes by their Lord for the truth, even if they were reluctant. This is considered the best interpretation here.

2. Affirmation of Divine Decree: The meaning is: The ruling that the spoils belong to Allah and the Messenger is established, even if they disliked it, just as the decree of Allah sending you out to fight was established, even if they disliked it.

3. Truthfulness of the Believers' Status: Since the preceding verse stated, "Those are the true believers," this implies: The judgment that they are truly believers is established, just as the judgment of Allah sending you forth from your home for battle is true.

4. Al-Kisa'i's View: The particle Kāf (as/like) relates to the following phrase, "disputing with you concerning the truth." The meaning is: Just as your Lord brought you forth from your home with the truth, against the will of a party of believers, so too they disliked the fighting and disputed with you about it. (And Allah knows best.)

Issue 2: Explanation of the Verse's Components

"From your home" (من بيتك): This refers to his home in Medina, or Medina itself, as it was the place of his migration and residence.

"With the truth" (بالحق): Meaning, an exit characterized by wisdom and correctness.

"While a party of the believers were reluctant" (وإن فريقا من المؤمنين لكرهون): This is a Hāl (circumstantial clause), meaning: He brought you forth while a group of believers disliked it.

Narrative Context: It is narrated that the caravan of Quraysh was returning from Syria, carrying much wealth, accompanied by about forty riders, including Abu Sufyan and 'Amr ibn al-'As. Jibril informed the Prophet (PBUH), who informed the Muslims. They were pleased with the prospect of intercepting the caravan because of its wealth and the small number of guards.

When they decided to set out, the people of Mecca learned of their departure. Abu Jahl cried out from atop the Ka'bah: "O people of Mecca! Rush forth, rush forth, on every difficult and easy path! If Muhammad seizes your caravan, you will never succeed."

The sister of Al-'Abbas ibn 'Abd al-Muttalib had a dream: she saw an angel descend from the sky, take a rock from a mountain, fly with it, and no house in Mecca remained untouched by a stone from that rock. Al-'Abbas related this to others. Abu Jahl mocked: "Their men are not satisfied with prophethood until their women also claim it!"

Abu Jahl then mobilized all the people of Mecca—a massive army. The saying arose: "Neither concerning the caravan nor concerning the army" (meaning, they missed both opportunities). It was later reported that the caravan took the coastal route and escaped. They told Abu Jahl to return to Mecca with the people. He refused, saying, "No, by Allah, this will never happen until we slaughter the she-camel, drink wine, and the singing girls play music in Badr, so that all Arabs hear of our departure, even if Muhammad did not seize the caravan." So, he proceeded to Badr with the people. Badr was a place where Arabs gathered annually for a market.

Jibril descended and said: "O Muhammad, Allah has promised you one of the two parties: either the caravan or the army of Quraysh." The Prophet (PBUH) consulted his companions: "What do you think? The people left Mecca on every difficult and easy path. Is the caravan dearer to you, or the army?" They replied: "The caravan is dearer to us than meeting the enemy." The face of the Messenger of Allah (PBUH) changed. He said: "The caravan has already passed by the sea coast, and this is Abu Jahl approaching." They insisted: "O Messenger of Allah, go after the caravan and leave the enemy."

Then Abu Bakr and 'Umar stood up and spoke well in support of fighting. Then Sa'd ibn Mu'adh stood and said: "Go forth to what Allah has commanded you; we are with you wherever you wish. By Allah, if you marched to 'Adan, not a single one of the Ansar would stay behind." Then Al-Miqdad ibn Al-Aswad said: "O Messenger of Allah, go forth to what Allah has commanded you; we are with you wherever you wish. We will not say to you what the Children of Israel said to Moses: 'Go, you and your Lord, and fight; indeed, we are staying here' (5:24). Rather, we say: 'Go, you and your Lord, and fight; indeed, we are fighting alongside you as long as one eye of ours blinks.'" The Messenger of Allah (PBUH) laughed and said: "Go forth with the blessing of Allah! I can almost see the places where the people will fall."

After the battle of Badr, some suggested pursuing the caravan. Al-'Abbas, who was then a captive, called out: "That is not appropriate." The Prophet (PBUH) asked why. Al-'Abbas replied: "Because Allah promised you one of the two parties, and He has already given you what He promised."

Conclusion based on the story: The reluctance to fight existed among some of them, not all, as evidenced by the phrase, "while a party of the believers were reluctant." The "truth" they disputed with the Messenger about was their preference for the caravan over confronting the army.

"After it had been made clear" (بعد ما تبين): This means Allah informed the Messenger that they would be victorious. Their dispute was based on their statement: "Our departure was only for the caravan; why didn't you tell us so we could prepare for battle?" This was because they disliked fighting.

Allah then likened their state of extreme fear and terror to someone being dragged to execution and driven toward death, while he is looking on—a state that witnesses the causes and observes the necessities leading to it. In summary, "while they were looking on" (وهم ينظرون) is a metaphor for certainty and conviction. Similarly, the Prophet (PBUH) said, "Whoever disowns his son while looking at him," meaning, while knowing he is his son. And Allah says, "The Day man will see what his hands have put forth" (79:40), meaning, he will know.

Their fear stemmed from three things:

1. Scarcity of numbers.
2. They were mostly infantry; it is narrated that only two of them had horses.
3. Scarcity of weaponry.

Issue 3: Divine Attribution of the Exit

It is narrated that the Prophet (PBUH) left his home by his own choice. Yet, Allah attributed this departure to Himself: "As your Lord brought you forth from your home with the truth." This indicates that the actions of a servant are created by Allah, either by direct creation or through the means of power and incentive, which together necessitate the action—this is our position (Ash'ari).

The Qadi (Al-Qadi 'Abd al-Jabbar, Mu'tazili) said the meaning is: This departure occurred by Allah's command and compulsion, so it was attributed to Him.

Our Response: What you mentioned is metaphorical (Majāz), and the principle is to take speech in its literal sense (Haqīqah).

Verse 7