Al-Anfal: (60) And prepare against them whatever you are able...

Know that when the Almighty established upon His Messenger the duty to denounce any who break a covenant, and to publicly renounce the covenant with those from whom a breach is feared, He commanded him in this verse to prepare against these disbelievers.

It is narrated that when the Companions of the Prophet (peace be upon him) agreed in the incident of Badr to confront the disbelievers without adequate equipment or means, Allah commanded them not to repeat such an action, but rather to prepare for the disbelievers whatever they could in terms of equipment, means, and strength.

The term "strength" (القوة) here refers to what serves as a means to achieve strength. Scholars have mentioned several interpretations:

1. First: The intended meaning of strength is the various types of weaponry.
2. Second: It is narrated that the Prophet (peace be upon him) recited this verse from the pulpit and said: "Verily, strength is archery," repeating it three times.
3. Third: Some scholars said that strength refers to fortifications.
4. Fourth: Scholars of meaning (linguistic interpretation) state that this is general, encompassing everything by which one strengthens oneself against the enemy's war, and everything that is a tool for raiding and striving (Jihad) is part of strength. The Prophet's saying, "Strength is archery," does not negate the consideration of other things, just as his saying, "Hajj is Arafah," or "Regret is repentance," does not negate the consideration of other elements. Rather, it indicates that what is mentioned is a noble part of the objective. Thus, it is here.

This verse indicates that preparing for Jihad with arrows, weapons, teaching horsemanship, and archery is obligatory, but it is one of the collective obligations (فروض الكفايات).

And His saying: {and of horses tethered} (ومن رباط الخيل).

• Al-Ribāṭ (الرباط) means the act of tying up (tethering) or a collection of tethered horses, like fisāl (young camels) and fasīl (a young camel).
• There is no doubt that tethering horses is one of the strongest means of Jihad.
• It is narrated that a man said to Ibn Sirin: "So-and-so bequeathed a third of his wealth to fortifications (الحصون)." Ibn Sirin replied: "Let him buy horses with it, and let them be tethered in the cause of Allah and used for raiding." The man said: "He only bequeathed it to fortifications." Ibn Sirin replied: "They are the horses! Have you not heard the poet say:

• 'Ikrimah said: "And of tethered horses (رباط الخيل) are the mares (الإناث)," which is the view of Al-Farra'. The rationale for this view is that the Arabs call horses tethered in courtyards and fed ribāṭ, and their singular is rabīṭ. The plural of ribāṭ is ribāṭ (a plural of a plural). Thus, ribāṭ here means horses tethered in the cause of Allah. They specified mares because they are the primary ones to be tethered for their procreation and growth through their offspring, so their tethering is prioritized over that of stallions. This is what Al-Wahidi mentioned.

Someone might argue: Rather, it is more appropriate to apply this term to stallions (الفحول), because the purpose of tethering horses is to ride them in battle, and stallions are undoubtedly stronger for charging, retreating, and confronting the enemy, making fighting upon them easier. Therefore, this term should be specialized for them. Since these two views conflict, the term must be applied to its original meaning, which is tethered horses, whether they are stallions or mares.

Then the Almighty mentioned the reason for commanding the preparation of these things: {whereby you may terrify the enemy of Allah and your enemy} (ترهبون به عدو الله وعدوكم). This is because when the disbelievers realize that the Muslims are prepared for Jihad and equipped with all weapons and means, they fear them. This fear yields several benefits:

1. They will not intend to enter the Abode of Islam.
2. If their fear intensifies, they might voluntarily agree to pay the jizyah (poll tax).
3. It might prompt them toward faith (Islam).
4. They will not assist other disbelievers.
5. It will lead to increased splendor in the Abode of Islam.

Then the Almighty said: {And prepare against them whatever you are able of strength and of tethered horses} (وأعدوا لهم ما استطعتم من قوة ومن). This means that accumulating the means and tools of Jihad terrifies not only the enemies we know to be enemies, but also those enemies whose enmity we do not know. There are several interpretations regarding this extension:

1. The most correct view: They are the hypocrites (المنافقون). The meaning is that increasing the means of raiding terrifies the disbelievers, and similarly, it terrifies the hypocrites.
   • Objection: Hypocrites do not fear fighting, so how does what you mentioned cause terror?
   • Response: This terror occurs in two ways:
     • First: When they witness the strength of the Muslims and the abundance of their equipment, their hope of being victorious over them is cut off. This compels them to abandon the disbelief in their hearts and interiors and become sincere in their faith.
     • Second: It is the habit of the hypocrite to await the appearance of calamities and scheme to sow corruption and division among the Muslims. When they witness the Muslims in the utmost strength, they fear them and cease these blameworthy actions.

2. The second view: Narrated by Ibn Jurayj from Sulayman ibn Musa, who said the intended meaning is the Jinn disbelievers (كفار الجن). It is narrated that the Prophet (peace be upon him) recited: "And prepare against them whatever you are able of strength and of tethered horses," and said, "They are the Jinn." Then he said, "Satan does not cause affliction to anyone in a house where there is a noble horse." Al-Hasan said: The neighing of a horse terrifies the Jinn. This view is problematic because the accumulation of means of warfare cannot rationally have an effect in terrifying the Jinn.

3. The third view: Just as the Muslim is hostile to the disbeliever, a Muslim may also be hostile to another Muslim. If one is powerful and possesses many weapons, just as his enemies among the disbelievers fear him, so too does anyone who is hostile to him, whether Muslim or disbeliever.

Then the Almighty said: {And whatever you spend in the cause of Allah, it will be fully repaid to you} (وما تنفقوا من شىء فى سبيل الله يوف إليكم). This is general, encompassing Jihad and all other forms of good deeds. Ibn Abbas said: "He will repay your reward," meaning, its reward will not be lost in the Hereafter, and Allah will hasten its compensation in this world. {and you will not be wronged} (وأنتم لا تظلمون), meaning, you will not be diminished in reward. When Ibn Abbas mentioned this interpretation, he recited the verse: {Its fruit it yielded, and it did not fall short in anything} (Al-Kahf: 33).

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