صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ قَوْلُهُ: {يَسْأَلُونَكَ عَنِ الأَنْفَالِ قُلِ الأَنْفَالُ لِلَّهِ وَالرَّسُولِ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ} :Chapter. The Statement of Allah: “They ask you (O Muhammad ) about Al-Anfal (the spoils of war). Say: ’The spoils are for Allah and the Messenger ’. So fear Allah and adjust all matters of difference among you..." (V.8:1)
Hadith 4645
اُردوEn
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.
قَالَ ابْنُ عَبَّاسٍ : الْأَنْفَالُ : الْمَغَانِمُ ، قَالَ قَتَادَةُ : رِيحُكُمُ الْحَرْبُ يُقَالُ نَافِلَةٌ عَطِيَّةٌ .
Ibn Abbas (may Allah be pleased with them both) said that «الأنفال» means spoils of war. Qatadah said that by the word «ريحكم» fighting is meant (that is, if you dispute among yourselves, your strength will be lost in battle). The word «نافلة» is used in the meaning of a gift.
حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ ، حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ ، أَخْبَرَنَا هُشَيْمٌ ، أَخْبَرَنَا أَبُو بِشْرٍ ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ ، قَالَ : قُلْتُ لِابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا سُورَةُ الْأَنْفَالِ ، قَالَ : نَزَلَتْ فِي بَدْرٍ الشَّوْكَةُ الْحَدُّ " . مُرْدَفِينَ : فَوْجًا بَعْدَ فَوْجٍ رَدِفَنِي وَأَرْدَفَنِي جَاءَ بَعْدِي ، ذُوقُوا : بَاشِرُوا وَجَرِّبُوا وَلَيْسَ هَذَا مِنْ ذَوْقِ الْفَمِ ، فَيَرْكُمَهُ : يَجْمَعَهُ ، شَرِّدْ : فَرِّقْ ، وَإِنْ جَنَحُوا : طَلَبُوا السِّلْمُ ، وَالسَّلْمُ ، وَالسَّلَامُ ، وَاحِدٌ ، يُثْخِنَ : يَغْلِبَ ، وَقَالَ مُجَاهِدٌ : مُكَاءً : إِدْخَالُ أَصَابِعِهِمْ فِي أَفْوَاهِهِمْ ، وَتَصْدِيَةً : الصَّفِيرُ ، لِيُثْبِتُوكَ : لِيَحْبِسُوكَ.
‘Muhammad bin Abdur Rahim narrated to me, he said Saeed bin Sulaiman narrated to us, he said Hushaym informed us, he said Abu Bishr informed us, from Saeed bin Jubair who narrated that: I asked Ibn Abbas (may Allah be pleased with them both) about Surah Al-Anfal. He informed that it was revealed during the Battle of Badr. «الشوكة» means a sharp point. «مردفين» means army after army. He says «ردفني وأردفني» means the one who came after me. «ذلكم فذوقوه ذوقوا» means take this punishment, experience it; tasting with the mouth is not meant. «فيركمه» means to gather it. «شرد» means to separate (or to punish severely). «جنحوا» means to request. «يثخن» means to prevail, and Mujahid said «مكاء» means to put fingers on the mouth. «تصدية» means to whistle. «يثبتوك» means so that they may imprison you.
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
In one hadith, the reason for the revelation (shan-e-nuzul) of Surah Al-Anfal is described in these words:
At the conclusion of the Battle of Badr, a situation arose in which the group that had seized the spoils of war (amwal-e-ghanima) took possession of them.
Another group, which had pursued the disbelievers, said: "We too are equal partners in these spoils, because if we had not pursued the disbelievers, they could have turned back and attacked, and thus this victory could have turned into defeat."
A third group, which had formed a protective circle around the Messenger of Allah (sallallahu alayhi wa sallam) for his safety, said:
"We too are equal shareholders in these spoils, because if we had not protected you, and if any harm had come to you, then victory could have turned into defeat." However, those in possession were not willing to accept such arguments, which led to tension among the mujahideen.
In this context, this surah was revealed.
(Musnad Ahmad: 324/5)
2.
Right at the beginning of this surah, the moral weaknesses of the Muslims and the method for their correction have been mentioned.
3.
Imam Bukhari (rahimahullah) has provided the linguistic explanation of some of the aforementioned words.
In view of the context, their meanings can be seen in any book of tafsir.
1.
In one hadith, the reason for the revelation (shan-e-nuzul) of Surah Al-Anfal is described in these words:
At the conclusion of the Battle of Badr, a situation arose in which the group that had seized the spoils of war (amwal-e-ghanima) took possession of them.
Another group, which had pursued the disbelievers, said: "We too are equal partners in these spoils, because if we had not pursued the disbelievers, they could have turned back and attacked, and thus this victory could have turned into defeat."
A third group, which had formed a protective circle around the Messenger of Allah (sallallahu alayhi wa sallam) for his safety, said:
"We too are equal shareholders in these spoils, because if we had not protected you, and if any harm had come to you, then victory could have turned into defeat." However, those in possession were not willing to accept such arguments, which led to tension among the mujahideen.
In this context, this surah was revealed.
(Musnad Ahmad: 324/5)
2.
Right at the beginning of this surah, the moral weaknesses of the Muslims and the method for their correction have been mentioned.
3.
Imam Bukhari (rahimahullah) has provided the linguistic explanation of some of the aforementioned words.
In view of the context, their meanings can be seen in any book of tafsir.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4645
