Wikipedia

Al-Anfal

(Redirected from Anfal)
For the genocide of Iraqi Kurds from February to September 1988, see Anfal genocide.

Al-Anfal[1] (Arabic: ٱلأنفال, al-ʾanfāl; meaning The Spoils of War,[2] Earnings, Savings, Profits)[3] is the eighth chapter (sūrah) of the Quran, with 75 verses (āyāt). Regarding the timing and contextual background of the revelation (asbāb al-nuzūl), it is a "Medinan surah", completed after the Battle of Badr. It forms a pair with the next surah, At-Tawba.[4]

Surah 8 of the Quran
ٱلْأَنْفَال‎
Al-Anfāl
The Bounties
ClassificationMedinan
Other namesThe Spoils of War
PositionJuzʼ 9—10
Hizb no.15—19
No. of verses75
No. of Rukus10
No. of SajdahsNone
No. of words1242
No. of letters5387
← Quran 7
Quran 9 →
Opening page from the juz' 10 of the Qur'an copied by Ahmad al-Suhrawardi, with verse 41 of the chapter Al-Anfal. Baghdad, ca. 1305–1307. Museum of the Islamic Era
Double-page from the Sultan Barquq's Qur'an with heading for chapter Al-Anfal. Rayhani script. Cairo, c. 1370 - 1375. British Library

According to the eminent Muslim philosopher Abul A'la Maududi, the chapter was probably revealed in 2 A. H. after the Battle of Badr, the first defensive clash between Meccans and Muslim people of Medina after they fled from persecution in Mecca. As it contains an extensive point-by-point survey of the Battle, it gives the idea that most presumably it was uncovered at very much the same time. Yet, it is additionally conceivable that a portion of the verse concerning the issues emerging because of this Battle may have been uncovered later and joined at the best possible spots to make it a consistent entirety.[5]

Summary

edit
  • 1 Spoils belong to God and his Apostle
  • 2-4 True believers and their future reward
  • 5-6 Muslims reproved for distrusting their Prophet
  • 7 God gives the Muslims either the Quraish or their caravan
  • 8 The victory of Badr a seal to Islam
  • 9 Angelic aid vouchsafed to Muhammad
  • 10-11 The Muslims refreshed and comforted before the battle
  • 12 The angels enjoined to comfort the faithful by destroying the infidel Quraish
  • 13-14 Infidels are doomed to punishment here and hereafter
  • 15-16 Muslims are never to turn their backs on the infidels on pain of hell-fire
  • 17-18 The victory of Badr a miracle
  • 19 The Quraish are warned against further warfare with the Muslims
  • 20-21 Muslims exhorted to steadfastness in faith
  • 22-23 Infidels compared to deaf and dumb brutes
  • 24 Believers are to submit themselves to God and his Apostle
  • 25-28 They are warned against civil strife, deception, and treachery
  • 29 God's favour to true believers
  • 30 Plots against Muhammad frustrated by God
  • 31 The infidels liken the Quran to fables
  • 32-33 The Quraish were protected from deserved punishment by Muhammad's presence among them
  • 34-38 The idolaters of Mecca rebuked and threatened
  • 39 An amnesty offered to the Quraish[6]
  • 40 Impenitent idolaters to be extirpated from the earth
  • 41 How the spoils of war are to be divided
  • 42-43 The Muslims were led by God to fight at Badr to attest the truth of Islam
  • 44 The Muslims encouraged, and the infidels lured to destruction, by each seeing the other to be few in number
  • 45-46 Believers exhorted to obedience
  • 47 Believers warned against impious vainglory
  • 48 The devil deserts the Quraish at Badr
  • 49-51 The fate of hypocrites
  • 52-54 Their doom like that of Pharaoh and his people
  • 55 The worst of beasts are the infidels
  • 56-58 Treachery to be met with its like
  • 59 God is against the infidels
  • 60 The Muslims excited to war against unbelievers
  • 61 Condition of peace with unbelievers
  • 62-64 The miracle of Arab union
  • 65-66 God with the Prophet and the Muslims in warring for the faith
  • 67-69 Muslims reproved for accepting ransom for the captives taken at Badr
  • 70-71 Captive Quraish exhorted to accept Islam, and warned against deception
  • 72-73 The brotherhood of Muslims (and its obligatory related to it), fact that disbelievers are helpers of one another, and effect for Muslims if they don't help another.
  • 74 The brotherhood of the Ansárs and Muháj Jirín
  • 75 The hereditary rights of blood-relations re-established[7]

Name

edit

The Surah is named Al-Anfal (The Bounties) from the first ayat. The word utilized in the ayat is الْأَنفَالِ. The word أَنفَال alludes to what is given as an extra sum past what is required.[8] A very subtle perspective is covered in employing this word: the reward of undertaking jihad for God is permanently saved with God. Other than this prize, the spoils of war that are picked up from the Unbelievers are an extra offer for such individuals; before the Day of Judgment, the Almighty awards these to the participants of the war.

Text narratives

edit

This subject of this Surah can be considered to be the issue of Jihad.[9]

Ayaat Subject
1 This verse were speaking about the distribution of the Prize of war.[10] More further event details regarding the revelation of this verse from Hadiths narrated by Zubayr ibn al-Awwam and Miqdad ibn Aswad were became the foundation of Sharia ruling by four Sunni Madhhab jurisprudence school regarding the rules of war.[Notes 1][Notes 2]
2-8
9 the verses are agreed by Tafsir scholars about the narrative story regarding the battle of Badr, where thousands of angels descended and take the size and form of normal humans to help Muslims in the battle to fight the Meccan polytheists.[13] According to Ibn Hajar al-Asqalani, Asbab al-Nuzul or revelation of this verse were related with the solemn prayer which Muhammad does just before the battle.[14] the phrase of "...thousand angels came in a row..." were translated literally as the angels according to Ibn Hajar came in appearance of an army of soldiers clad in white garments.[14] The garments were translated by other scholars as yellow,[15] as more specific source has stated that the angels has taken form of Zubayr ibn al-Awwam, companion of Muhammad.[Notes 3][17]

The consensus of Islamic scholars and clerics enclosed various hadiths, both authentics and inauthentics, about the tafseer of this verses that Gabriel,[18][19] Michael, Raphael[20] [Notes 4][Notes 5] and thousands of best angels from third level of sky, all came to the battle of Badr by impersonating appearance of Zubayr ibn al-Awwam, companion of Muhammad.[Notes 6][17] are deemed as his other personal virtue and venerable status according to Islamic belief.[24][25][Notes 7] Meanwhile, Mahdi Rizqullah has compiled the commentary from classical Islamic scholars, that the verse narration about the angels attendance in the battle were also supported by hadiths from hadith collection from Muslim ibn Hajjaj, Ahmad ibn Hanbal, and the also from Quranic historiography work by Ibn Kathir.[27] Muhammad Nasiruddin al-Albani gave commentary of another supportive narration from al-Baihaqi and Ibn Ishaq, through various hadith narration chains about the testimony from several different sahabah.[27] This included the narration of Abbas ibn Abd al-Muttalib who at that time fought on the side of Qurayshite polytheist, who testified that he has been taken captive on the aftermath of the battle by a horse rider whom he did not recognize at all from Muslims rank. According to the hadith authority from Ahmad ibn Hanbal, The captor of Abbas were confirmed by Muhammad as one of the angel who helped the Muslims during this battle.[27][Notes 8]

10-12 The verses are continuation of the previous verse of ninth, where according to the verses, this are done to gave Muslim victory for the price of their faith in following Muhammad into the battle.[13]
13-41 This portion manages the issues of the Spoils of War or ghanimah. The Quran says that these are not the crown jewels of war but rather the "Bounties of Allah" and demonstrates this by indicating that the triumph at Badr (and in every single other fight, as well,) was won by His aid and not by the endeavors of the Muslims. It likewise proclaims in ayat 40 that the war point of the Muslims ought to be to take out every single troublesome condition for the foundation of Islam and not to pick up ruins. Additionally, the spoils, being the bounties of God, have a place with Allah and His Messenger and only they are qualified to distribute them. At that point in the wake of molding the Muslims to acknowledge these things, the different shares have been assigned in ayat 41.[citation needed] The portion for relatives of Muhammad were attested by Hadith that Zubayr ibn al-Awwam, a cousin relative of Muhammad from the side of his father, were shared with more war prize during the battle of Badr.[11]
41

Know that whatever spoils you take, one-fifth is for Allah and the Messenger, his close relatives, orphans, the poor, and ˹needy˺ travellers,..

— [Quran 8:41]
This verse concerns the division of war spoils by the relatives of Muhammad.[29] The Modern Hanbalite and salafists borrowed the interpretation of the verse from Ibn Kathir and Al-Baghawi, that Zubayr privilege were valid as he still counted as blood relative of Muhammad through az-Zubayr mother, so aside from the three parts which usually given to cavalry, two more parts of spoils were given to Zubayr for his blood relation with the prophet.[30]
42-49 The Battle of Badr was appointed by Allah so Islam should triumph over "ignorance". The exercise from this is the Muslims should trust in God and set themselves up for war and ought not be bewildered by Satan as the disbelievers were.[citation needed]
50 The verse giving special mention regarding the conduct of the Angel of death that during the Battle of Badr, the angel of death gave special treatment for the unbelievers who died during that battle, where the angel torment them by striking their faces and their backs the moment they are dying.[31] Another opinion said those polytheists died in Badr were given the treatment not at that time, instead, they will be struck with such punishments during the Last Judgment.[31]
51-54 The Battle of Badr was appointed by Allah so Islam should triumph over "ignorance". The exercise from this is the Muslims should trust in God and set themselves up for war and ought not be bewildered by Satan as the disbelievers were.[citation needed]
55-59 Sanctity of treaties has been ordered and the Muslims instructed to observe them as long as the other party does not break them.[citation needed]
60-66 The Muslims ought to consistently be set up for war on each front, yet ought to be prepared to make harmony if the other party is slanted towards it.[citation needed]
67-71 In these ayaat, guidelines about detainees of war have been given.[citation needed]
72-75 To keep the Muslims consolidated against their adversaries, they have been instructed to have welcoming relations with each other.[citation needed]

Verse 8:12

edit

˹Remember, O Prophet,˺ when your Lord revealed to the angels, "I am with you. So make the believers stand firm. I will cast horror into the hearts of the disbelievers. So strike their necks and strike their fingertips."

— 8:12

Tafsir Ibn Kathir says this means, "you -- angels -- support the believers, strengthen their (battle) front against their enemies, thus, implementing My command to you. I will cast fear, disgrace and humiliation over those who defied My command and denied My Messenger".[32]

Verse 8:17

edit

Muhammad al-Baqir narrates in hadith that:

Know that whatever property you may gain, one fifth belongs to God, the Messenger, for near relatives and the orphans, the needy, and the [stranded] traveler

which refers to the relatives of the Messenger of Allah. "Al-Khums (one fifth) belongs to Allah, the Messenger and to us (his Ahl al-Bayt)".[33] One source states that Ubay ibn Khalaf was ransomed after Badr, but was killed by Muslims with a spear in the Battle of Uhud (625 CE). Verse 8:17 was revealed in this occasion.[34]

Verses 8:42 and 8:47

edit

The Battle of Badr is also the subject of this Surah, which details military conduct and operations. Though the Surah does not name Badr, it describes the battle several times:

˹Remember˺ when you were on the near side of the valley, your enemy on the far side, and the caravan was below you. Even if the two armies had made an appointment ˹to meet˺, both would have certainly missed it...

— Quran 8:42

Then when your armies met, Allah made them appear as few in your eyes, and made you appear as few in theirs, so Allah may establish what He had destined. And to Allah ˹all˺ matters will be returned ˹for judgment˺.

— Quran 8:44

Do not be like those ˹pagans˺ who left their homes arrogantly, only to be seen by people and to hinder others from Allah’s Path. And Allah is Fully Aware of what they do.

— Quran 8:47

These verses highlighted both the chance encounter of the battle (both sides had blundered into each other) as well as the underestimation of both the size of the Meccan army by the Muslims and the fierceness of the Muslim army by the Meccans. The Meccan army was described in the second verses, and "Satan" may be referring to Amr ibn Hishām, who was hated by the Muslims and allegedly pushed for the battle repeatedly.

Verses 8:75

edit

According to Al-Suyuti, the aftermath of the battle of Uhud had several implication for the Companions of the Prophet as some of them though they can inherit the wealth of the fallen, due to the previous bonding between Muhajirun and Ansar in the event of Brotherhood among the Sahabah.[35] This case were highlighted in a Hadith of such event when Ka'b ibn Malik, a Medinan Ansari warrior who has fallen during the battle and previously bonded brotherhood with Zubayr ibn al-Awwam.[35] Then Muhammad revealed Sura Al-Anfal, Ayah 8:75, which annulled the inheritance rights between fabricated "brotherhood", and forbidding Zubayr to inherit Ka'b wealths, as the one who truly has the right to inherit his wealth were his true blood relatives such as his children's.[35]

Appendix

edit

Notes

edit
  1. ^ During the distribution of spoils of war after the battle of Yarmuk az-Zubayr demanded that he should be given fifth times of the spoils of war which he argue by the ruling he gotfrom Muhammad once give az-Zubayr five parts from the 4/5 of the whole spoils of war during the battle of Khaybar for his service as cavalry man, which also supported by Jabir ibn Abdillah al-Ansari as the latter testified he witnessed the spoils distribution in Khaybar.[11] Although his demand were challenged by Miqdad ibn Aswad, who favored the horsemens should be given two parts instead, based on his own experience, that after the battle of Badr, when both az-Zubayr and Miqdad the only horse riders in Muslim army were given two parts by Muhammad, which az-Zubayr cannot deny.[11]
  2. ^ The hadith were included in record of Ibn Manzur record of Miqdad ibn Aswad biography in his book, brief history of Damascus[12]
  3. ^ According to one Hadith, Muhammad were told that the angels that appeared in the battle of Badr were highest in status and the "best of angels" according to Gabriel.[16]
  4. ^ found in Mustadrak al Sahihayn.[21] The complete narration from Al-Hakim al-Nishapuri were:... Abu Abdullah Muhammad bin Yaqoub has reported from Ibrahim bin Abdullah Al-Saadi, who told us Muhammad bin Khalid bin Uthma, told us Musa bin Yaqoub, told me Abu Al-Huwairith, that Muhammad bin Jubayr bin Mut’im told him, that he heard Ali - may God be pleased with him - addresses the people, and he said: While I was leaving from the well of Badr, a strong wind came, the like of which I had never seen, then it left, then came a strong wind, the like of which I have never seen except for the one before it, then it went, then came a strong wind that I did not see before. I have never seen anything like it except for the one before it, and the first wind was Gabriel descended among a thousand angels with the Messenger of God - may God bless him and grant him peace - and the second wind was Michael who descended among a thousand angels to the right of the Messenger of God - may God bless him and his family and grant them peace - and Abu Bakr was On his right, and the third wind was Israfil. He descended with a thousand angels on the side of the Messenger of God - may God’s prayers and peace be upon him and his family - and I was on the right side. When God Almighty defeated his enemies, the Messenger of God - may God’s prayers and peace be upon him and his family - carried me on his horse, I blew up, and I fell On my heels, I prayed to God Almighty... Ibn al Mulqin [id], Hadith scholar from Cordoba of 13-14 AD century, evaluate this hadith tha he found weaknesses in Musa ibn Yaqoub and Abu al Huwairith chain, so he deemed there is weakness about this hadith.[22] However, recent scholarship from Ali Hasan al-Halabi has noted there is another hadith which supported the participation of Raphael in Badr[20]
  5. ^ According to Islamic belief in weak chain of Hadith, Raphael were acknowledged as angel who were tasked to blower of Armageddon trumpet, and one of archangels who bear the Throne of God on their back.[23]
  6. ^ According to one Hadith, Muhammad were told that the angels that appeared in the battle of Badr were highest in status and the "best of angels" according to Gabriel.[16]
  7. ^ According to one narration, during the battle, Muhammad has found an angel whom he though as Zubayr standing next to him, which then prompted Muhammad to command him to attack, which the angel, in Zubayr appearance, simply replied, "I am not Zubayr." Thus, according to Hadith expert this another indication that the angels truly came down with the appearance of Zubayr during Badr.[26]
  8. ^ Biography of the Prophet An Analytical Study Based on Authentic Sources by Mahdi Rizqullah which published in Indonesian language were praised by Jonathan E. Brockopp from Cambridge University Press for providing more details of Prophetic biography narration which does not offered by Mohammed Hussein Heikal biography works.[28]

References

edit
  1. ^ George Sale translation
  2. ^ Gerrans, S
  3. ^ Tafsir Ibn Kathir 8:1
  4. ^ Translation and commentary by Javed Ahmad Ghamidi
  5. ^ Abul A'la Maududi - Tafhim-ul-Quran
  6. ^ "Ayah al-Anfal (The Spoils of War) 8:39".
  7. ^ Wherry, Elwood Morris (1896). A Complete Index to Sale's Text, Preliminary Discourse, and Notes. London: Kegan Paul, Trench, Trubner, and Co.   This article incorporates text from this source, which is in the public domain.
  8. ^ "The Quranic Arabic Corpus - Quran Dictionary".
  9. ^ Mohammed, A Comprehensive Commentary on the Quran: Comprising Sale’s Translation and Preliminary Discourse, with Additional Notes and Emendations (London: Kegan Paul, Trench, Trubner, and Co., 1896). 4 vols.
  10. ^ Nasrulloh 2020, pp. 90–91, from the excerpt of Hadith from Abu Dawud al-Sijistani, which quoted and examined by Ahmad as-Siharanfuri in his work Badlul Majhud fi Hili Abi Dawud, published by Dar al Kotob Ilmiyya Lebanon.
  11. ^ a b c Ibn Umar al-Waqidi, Muhammad. "Futuh al-Sham (Revised Version) chapter:ذكر وقعة اليرموك". al-eman.com. al-eman. pp. 21–49. Retrieved 7 December 2021.
  12. ^ Hawramani, Ikram (1311). "Mukhtasar Tarikh al Dimashq: Miqdad bin Amr bin Thalabah bin Malik". hadithtransmitters.hawramani. Retrieved 7 December 2021.
  13. ^ a b Omar Al-Muqbil; professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina. "Surat Al-Anfal Ayat 12". Tafsirweb (in Indonesian and Arabic). Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
  14. ^ a b Nasrulloh, Muhammad (2020). "46: Doa Rasulullah SAW ketika perang Badar". PERISTIWA DIBALIK TURUNNYA AL-QURAN: Fakta Sejarah Pengantar Turunnya Ayat-Ayat Al-Quran [EVENTS BEHIND THE DECENT OF THE QURAN: Historical Facts Introduction] (ebook) (Religion / Islam / History) (in Indonesian and Arabic). Aghitsna Publisher. pp. 92–93. ISBN 9786236865101. Retrieved 2 February 2022. Hadith from Sahih Muslim no.1763; Sahih al-Bukhari no.2915; Musnad Ahmad ibn Hanbal no.1161; al-Tabarani vol 10 p.18110270; compiled in the book of Ibn Hajar al-Asqalani vol.7 p.289
  15. ^ Omar Al-Muqbil; professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina (2016). "Surat Ali-Imran ayat 125". Tafsirweb (in Indonesian and Arabic). Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
  16. ^ a b Qadhi, Yasir (2016). "Lives Of The Sahaba 39 – Az-Zubayr Ibn Al-Awwam – PT 01". Muslim Central Audio. Retrieved 4 December 2021.
  17. ^ a b Bin Al-Hassan & Al-Dimashqi (2012, p. 622, Al-Zubayr told us, he said: And Abu Al-Makarram Uqbah bin Makram Al-Dhabi told me, Musab bin Salam Al-Tamimi told me, on the authority of Saad bin Tarif, on the authority of Abu Jaafar Muhammad bin Ali, he said: On the day of Badr, Al-Zubayr bin Al-Awwam had a yellow turban)
  18. ^ Tafsir Ibn Kathir 8:9
  19. ^ al-Misri, Mahmud (2015). Sahabat-Sahabat Rasulullah vol 1: Zubair bin Awwam [Companion of the Prophet vol 1: Zubair bin Awwam] (in Indonesian and Arabic). Pustaka Ibnu Katsir. p. Shaja'ah Zubayr ibn al-Awwam Radhiyallahu anh (bravery of Zubayr ibn al-Awwam; by Mahmud al-Misri [ar]; official Book review by Basalamah; quoting various supplementary sources such as Sahih Bukhari, Sahih Muslim, Siyar A'lam Nubala, Al-Tirmidhi, Prophetic biography of Ibn Hisham, etc. ISBN 9789791294386. Retrieved 6 November 2021.
  20. ^ a b Hakim, Saifuddin (2015). "Apakah Malaikat Israfil Bertugas Meniup Sangkakala pada Hari Kiamat? (1)". Muslim.or.id (in Indonesian). Retrieved 14 December 2021. [ يا آدم بر حجك ] " ما يروى عن آدم -عليه السلام- أنه لما حج قالت له الملائكة: «يا آدم بر حجك»: غير ثابت. " [من فوائد جلسة مع طلبة العلم /16/ذو الحجة/1432 ] __________________ " ... فهل يحسن بنا وقد أنضينا قرائحنا في تعلم هذه السنة المطهرة، وبذلنا في العمل بها جهد المستطيع، وركبنا المخاطر في الدعوة إليها؛ هل يحسن بنا بعد هذا كله أن نسكت لهؤلاء عن هذه الدعوى الباطلة، ونوليهم منا ما تولوا ونبلعهم ريقهم، وهل يحسن بنا أن لا يكون لنا في الدفاع عنها ما كان منا في الدعوة إليها؟ إنا إذن لمقصرون!..."
  21. ^ al-Nishapuri, al-Hakim. "Kitabu Ma'rifat Shahabatu Radhiyallahu Anhum: Gabriel, Michael and Israfil descend in the Battle of Badr.". al Mustadrak ala Sahihayn. Islamweb: Islamweb. Retrieved 13 December 2021. 4488 - Narrated Abu Abdullah Muhammad ibn Ya'kub, through Ibrahim bin Abdullah Al Saadi , on the authority of Muhammad bin Khalid bin Athmah, on the authority of Musa bin Yaqub , who reported Abu Huwayrith , that Muhammad bin Jabir bin Mut'im, told him
  22. ^ Abu Hafs Umar bin Ali bin Ahmad bin Muhammad bin Abdullah Al-Anshari Al-Wadi Asyi Al-Andalusi At-Tukuruwi Al-Mishri Asy-Syafi`i, Sirajuddin. "كتاب مختصر تلخيص الذهبي" [kitab mukhtasar talkhis aldhahabii]. Islamweb. Retrieved 14 December 2021.
  23. ^ Hakim, Saifuddin (2015). "Apakah Malaikat Israfil Bertugas Meniup Sangkakala pada Hari Kiamat? (2)" [Does angel Raphael tasked to blow the trumpet of Armageddon in the day of judgment? (2)]. Muslim.or.id (in Indonesian). Retrieved 14 December 2021. Tafsir Al-Qurthubi, 7/20 (Maktabah Syamilah); At-Tadzkirah bi Ahwaalil Mauta wa Umuuril Akhirah, 1/488 (Maktabah Syamilah).; Fathul Baari 11/368 (Maktabah Syamilah); see Al-Imaan bimaa Ba'dal Maut, p. 112. ; Syarh Al-Ibanah: Al-Imaan bin Nafkhi Ash-Shuur, 5/33.; Syarh Al-'Aqidah Al-Washithiyyah, 1/59-60 (Maktabah Asy-Syamilah). while in another book: وذلك أن الله سبحانه وتعالى يأمر اسرافيل وهو أحد الملائكة الموكلين بحمل العرش أن ينفخ في الصور (Syarh Al-'Aqidah As-Safariyaniyyah, 1/467).
  24. ^ Rizqullah 2005, p. 410.
  25. ^ Abasoomar & Abasoomar 2016.
  26. ^ Ahmad Ath-Thahir, Hamid (2017). Kisah Teladan 20 Shahabat Nabi untuk Anak (Doctor) (in Indonesian). Hikam Pustaka. p. 103. ISBN 9786236843703. Retrieved 29 December 2021.
  27. ^ a b c Mahdi Rizqullah Ahmad; Anis Maftukhin; Yessi HM. Basyaruddin (2017). Maftukhin, Anis (ed.). Biografi Rasulullah Sebuah Studi Analitis Berdasarkan Sumber-sumber yang Otentik [Biography of the Prophet An Analytical Study Based on Authentic Sources] (ebook) (Biography & Autobiography / Religious, Religion / Islam / General, Muhammad, Prophet, d. 632 -- Biography) (in Indonesian). Qisthi Press. pp. 441–443. ISBN 9789793715568. Retrieved 9 March 2022.
  28. ^ Jonathan E. Brockopp (2010). The Cambridge Companion to Muhammad (ebook) (History / Middle East / General, Religion / Islam / General, Social Science / Islamic Studies). Cambridge University Press. p. 257. ISBN 9781139828383. Retrieved 9 March 2022.
  29. ^ Omar Al-Muqbil; professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina (2016). "Surat al Anfal ayat 41". Tafsirweb (in Indonesian and Arabic). Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
  30. ^ Tafsir Ibn Kathir 8:41; Sirah Nabawiyah #61 - Peristiwa Perang Khaybar 2 - Ustadz Dr. Firanda Andirja, M.A. on YouTube; bin Badawi al-Khalafi, Abdul Azhim (24 November 2004). "Kitab Jihad (2)". Almanhaj (in Indonesian). Retrieved 7 December 2021. Setelah itu ghanimah (harta rampasan perang) dibagikan. Empat perlima bagian untuk orang-orang yang berperang, dengan perincian untuk pejalan kaki satu bagian dan untuk pasukan berkuda tiga bagian. Allah berfirman: واعلموا أنما غنمتم من شيء فأن لله خمسه وللرسول "Ketahuilah, sesungguhnya apa saja yang dapat kamu peroleh sebagai rampasan perang, maka sesungguhnya seperlima untuk Allah dan untuk Rasul…" [Al-Anfaal: 41] Baca Juga Kitab Jihad (1) Dari Ibnu 'Umar Radhiyallahu 'anhuma, ia berkata: رأيت المغانم تجزأ خمسة أجزاء، ثم يسهم عليها، فما كان لرسول الله j فهو له، يتخير. "Aku melihat harta rampasan dibagi lima bagian, kemudian diberikan kepada yang ikut berperang, adapun yang menjadi bagian Rasulullah Shallallahu 'alaihi wa sallam, maka bagian itu adalah miliknya yang beliau pilih." Dan dari beliau juga, bahwasanya Rasulullah Shallallahu 'alaihi wa sallam membagi harta rampasan perang Khaibar, untuk penunggang kuda tiga bagian dan untuk kudanya dua bagian serta untuk pejalan kaki satu bagian. ; Shahih: [Shahiih al-Jaami'ish Shaghiir (no. 2303), Sunan Ibni Majah (II/952, no. 2853), ini adalah lafazh dalam riwayat beliau, dan yang meriwayatkan seperti ini tanpa menyebutkan 'khaibar', Shahiih al-Bukhari (VI/67, no. 2863), Shahiih Muslim (III/1383, no. 1762), Sunan Abi Dawud (VII/404, no. 2716)
  31. ^ a b Muhammad Sulaiman al-Ashqar; Wahbah_al-Zuhayli; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina; Shalih bin Abdullah bin Humaid (2016). "Surat al Anfal ayat 50". Tafsirweb (in Indonesian and Arabic). Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram. Retrieved 30 January 2022.
  32. ^ Tafsir Ibn Kathir 8:12
  33. ^ Al-Kulayni, Abu Ja’far Muhammad ibn Ya’qub (2015). Kitab al-Kafi. South Huntington, NY: The Islamic Seminary Inc. ISBN 9780991430864.
  34. ^ Umm `Umara Nasiba Bint Ka`B Al-Ans.Ariyya (Ra)
  35. ^ a b c as-Suyuthi, Jalal ad-Din (2008). Satria, Ivan (ed.). Asbabun Nuzul; Sebab Turunnya Ayat Al-Quran (in English, Indonesian, and Malay). Translated by Team of Abdul Hayy. Gema Insani. pp. 273–274. ISBN 9789790770751. Retrieved 23 December 2021.

Bibliography

edit
edit
 
Wikimedia Commons has media related to Al-Anfal.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Al-Anfal&oldid=1253418282"