Fight Resolute and Vigorously – No Half-Hearted Fights – No Retreat
8. [al-Anfal, Medina 88, after Badr 2H]
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ...
8: 15. O ye who believe!
...إِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ زَحْفاً فَلاَ تُوَلُّوهُمُ الأَدْبَارَ ﴿١٥﴾
when ye meet the unbelievers in hostile array, never turn your backs to them.
C1190. The laws of Jihad are exactly similar to those enforced by military virtue and discipline. Meet your enemy fairly and squarely, not rashly, but after due preparation.
Zahfan in the text (meeting in hostile array) implies a slow and well-planned proceeding towards a hostile army. When once in combat, carry it through: there is no room for second thoughts.
Death or victory should be the motto of every soldier: it may be death for himself individually, but if he has faith, there is triumph in either case for his cause.
Two exceptions are recognised:
- reculer pour mieux sauter, to go back in order to jump forward; or
to deceive the enemy by a feint;
- if an individual or body is, by the chances of battle, isolated from his own force, he can fall back on his force in order to fight the battle.
There is no virtue in mere single-handedness. Each individual must use his life and his resources to the best advantage for the common cause.
وَمَن
يُوَلِّهِمْ
يَوْمَئِذٍ
دُبُرَهُ إِلاَّ
مُتَحَرِّفاً
لِّقِتَالٍ
أَوْ مُتَحَيِّزاً
إِلَى فِئَةٍ...
8: 16. If any do turn his back to them on such a day
unless it be in a stratagem of war, or to retreat to a troop (of his own)
...فَقَدْ بَاء بِغَضَبٍ مِّنَ اللّهِ وَمَأْوَاهُ جَهَنَّمُ...
He draws on himself the wrath of Allah, and his abode is Hell,
...وَبِئْسَ الْمَصِيرُ ﴿١٦﴾
and evil refuge (indeed)!
فَلَمْ
تَقْتُلُوهُمْ
وَلَـكِنَّ
اللّهَ قَتَلَهُمْ...
8: 17. It is not ye who slew them;
it was Allah:
...وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـكِنَّ اللّهَ رَمَى...
when thou threwest (a handful of dust), it was not thy act, but Allah's:
C1191. When the battle began, the Holy Prophet prayed, and threw a handful of dust or sand at the enemy, which, as described in traditions, struck the eyes of the enemy.
This had a great psychological effect. Every act in the battle is ascribed to Allah, a it was in His cause and it was not undertaken except by His command. (R).
...وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلاء حَسَناً...
in order that He might test the believers by a gracious trial from Himself:
C1192. Numerically the odds against the Muslims were three to one. In other ways they were at a disadvantage: of arms and equipment they had but little, while the enemy were well-found: they were inexperienced, while the Quraish had brought their foremost warriors.
In all this there was a test, but the test was accompanied by gracious favours of countless value:
- their Commander was one in whom they had perfect faith, and for whom they were ready to lay down their lives;
- the rain refreshed them;
- their spirit was unshaken; and
- they were fighting in Allah's cause.
Thus the trial or test became itself a blessing.
...إِنَّ اللّهَ سَمِيعٌ عَلِيمٌ ﴿١٧﴾
for Allah is He who heareth and knoweth (all things).
ذَلِكُمْ
وَأَنَّ اللّهَ
مُوهِنُ كَيْدِ
الْكَافِرِينَ ﴿١٨﴾
8: 18. That, and also because Allah is He who makes feeble the plans and stratagems of the unbelievers.
إِن تَسْتَفْتِحُواْ
فَقَدْ جَاءكُمُ
الْفَتْحُ وَإِن
تَنتَهُواْ
فَهُوَ خَيْرٌ
لَّكُمْ...
8: 19. (O unbelievers!) if ye prayed for victory and judgment, now hath the judgment come to you:
C1193. Fath: victory, decision, judgment.
The Quraish in Makkah had prayed for victory: they were confident that their superior numbers, equipment, and experience would be decisive.
With a play on the word, they are told that the decision had come, and the victory-but not in the sense they had hoped for!
if ye desist (from wrong), it will be best for you:
...وَإِن تَعُودُواْ نَعُدْ ...
if ye return (to the attack) so shall We.
...وَلَن تُغْنِيَ عَنكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ...
Not the least good will your forces be to you even if they were multiplied:
...وَأَنَّ اللّهَ مَعَ الْمُؤْمِنِينَ ﴿١٩﴾
for verily Allah is with those who believe.
8: 15
Asad O you who have attained to faith! When you meet in battle those who are bent on denying the truth, advance in great force, do not turn your backs on them:
Pickthall O ye who believe, When ye meet those who disbelieve in battle, turn not your backs to them.
Transliteration Ya_ ayyuhal lazina a_manu_ iza_ laqitumul lazina kafaru_ zahfan fala_ tuwallu_humul adba_r(a).
[[ Asad’s notes - [asad note 17: …..no retreat is permissible ]
[ali note 1190 The laws of spiritual fight are exactly similar to those enforced by military virtue and discipline]
{ Ruby’s take – retreat may be allowed only if the commander decides so as a strategy (see the next verses), but individual person cannot retreat on his own decision or slow down, even that means death. This kind of fight is for the true causes of Jihad: fighting grave injustice and oppression, fighting to establish God’s order( Not for dominance or for acquiring control to impose one’s will on another), or to defend against enemy’s attack.} ]]
[[ Alis notes
1190 The laws of Jihad are exactly similar to those enforced by military virtue and discipline. Meet your enemy fairly and squarely, not rashly, but after due preparation. Zahfan in the text (meeting in hostile array) implies a slow and well-planned proceeding towards a hostile army. When once in combat, carry it through: there is no room for second thoughts. Death or victory should be the motto of every soldier: it may be death for himself individually, but if he has faith, there is triumph in either case for his cause. Two exceptions are recognized: (1) reculer pour mieux sauter, to go back in order to jump forward; or to deceive the enemy by a feint; (2) if an individual or body is, by the chances of battle, isolated from his own force, he can fall back on his force in order to fight the battle. There is no virtue in mere single-handedness. Each individual must use his life and his resources to the best advantage for the common cause. (8.15) ]]
8: 16
Asad for whoever on that day turns his back on them – unless it be in a battle maneuver or in an endeavor to join another troop shall indeed have earned the burden of God’s condemnation, and his goal shall be hell: and how vile a journey’s end!
Pickthall Whoso on that day turneth his back to them, unless maneuvering for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end.
Transliteration Wa may yuwallihim yauma'izin duburahu_ illa_ mutaharrifal li qita_lin au mutahiyyizan ila_ fi'atin faqad ba_'a bi gadabim minalla_hi wa ma'wa_hu jahannam(u), wa bi'sal masir(u).
8: 17
Pickthall Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower.
Transliteration Falam taqtulu_hum wa la_kinnalla_ha qatalahum, wa ma_ ramaita iz ramaita wa la_kinnalla_ha rama_, wa liyubliyal mu'minina minhu bala_'an hasana_(n), innalla_ha sami'un 'alim(un).
8: 18
Pickthall That (is the case); and (know) that Allah (it is) who maketh weak the plan of disbelievers.
Transliteration Za_likum wa annalla_ha mu_hinu kaidil ka_firin(a).
8: 19
Asad If you have been praying for victory, [O believers] – victory has now indeed come unto you. And if you abstain [from sinning], it will be for your own good; but if you revert to it, We shall revoke [Our promise of aid] – and never will your community be of any avail to you, however great its numbers;………asad
Pickthall (O Qureysh!) If ye sought a judgment, now hath the judgment come unto you. And if ye cease (from persecuting the believers) it will be better for you, but if ye return (to the attack) We also shall return. And your host will avail you naught, however numerous it be, and (know) that Allah is with the believers (in His guidance).
Transliteration In tastaftihu_ faqad ja_'akumul fath(u), wa in tantahu_ fahuwa khairul lakum, wa in ta'u_du_ na'ud, wa lan tugniya 'ankum fi'atukum syai'aw walau kasurat, wa annalla_ha ma'al mu'minin(a).
[[ Alis notes
1191 When the battle began, the Holy Prophet prayed, and threw a handful of dust or sand at the enemy, which, as described in traditions, struck the eyes of the enemy. This had a great psychological effect, (8.17)
1192 Numerically the odds against the Muslims were three to one. In other ways they were at a disadvantage: of arms and equipment they had but little, while the enemy were well-found: they were inexperienced, while the Quraish had brought their foremost warriors. In all this there was a test, but the test was accompanied by gracious favours of countless value: their Commander was one in whom they had perfect faith, and for whom they were ready to lay down their lives; the rain refreshed them; their spirit was unshaken; and they were fighting in Allah's cause. Thus the trial or test became itself a blessing. (8.17)
1193 Fath = victory, decision, judgment. The Quraish in Makkah had prayed for victory: they were confident that their superior numbers, equipment, and experience would be decisive. With a play on the word, they are told that the decision had come, and the victory-but not in the sense they had hoped for! (8.19) ]]