( يَسْأَلُونَكَ عَنِ الْأَنفَالِ) (They ask you, [O Muhammad], about the bounties [of war]): The word (bounties) signifies the gains obtained through battles. There is another word very similar to it in the Arabic language which means an additional act beyond the required one. The Holy Quran mentions this concept in Surah Al-Isra:

 وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ

(And from [part of] the night, pray with it as additional [worship] for you) (Al-Israa: 79)

So, it is an additional voluntary act of worship next to the obligatory act, like the night prayer. When we pray the obligatory prayers, and then engage in additional acts of worship, it must follow the same postures and method as ordained by Allah (swt). Another example, the obligatory fasting is during the month of Ramadan, but there are also additional voluntary fasting like on Mondays and Thursdays. The fundamental act remains the same, but the additional act of worship is an extra devotion prescribed by Allah (swt) for spiritual growth.

The reason for the revelation of Surah Al-Anfal: Saad bin Abi Waqqas (may Allah be pleased with him) narrated: On the day of the battle of Badr, my brother Umayr was killed. I myself killed Saeed ibn Al-Aas and took his sword, known as “Dhul-Katifa.” I brought the sword to Prophet Muhammad (saws) who instructed me, saying: “Add it to other seized material”. I returned, distressed to the point that only Allah (swt) would know over the killing of my brother and of taking the bounties I acquired. I had not gone far when Surah Al-Anfal was revealed. Then the Prophet (saws) instructed me:  “Go and take your sword”.

( قُلِ الْأَنفَالُ لِلَّهِ وَالرَّسُولِ ) (Say, “The [decision concerning] bounties is for Allah and the Messenger): Meaning, The decision on this matter can only be made by Allah (swt) and His Messenger (saws).

( فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ ) (So fear Allah and amend that which is between you): This means to submit to Allah (swt) by following the rulings in general and to follow the Prophet’s (saws) explanation of the rulings.

(So fear Allah): This is an order to divide of spoils of war according to the laws of Allah (swt) and in all matters. To fear Allah (swt) means to make a protective barrier between ourselves and the Majestic Attributes of Allah (swt). In other words, follow Allah’s (swt) orders and fear His (swt) wrath.

(and amend that which is between you): Mending relations is crucial. This is a command to avoid discord, especially in matters of spoils, as what happened after some time in the Battle of Uhud. Allah (swt) warned about the consequences when discussing the spoils of the Battle of Badr. The specificity of the situation arises from Saad ibn Abi Waqqas’s (may Allah be pleased with him) case and the issue of spoils in the Battle of Badr, along with inquiries about bounties and spoils. Allah (swt) answered, providing guidance to the Prophet (saws) saying: (They ask you, [O Muhammad], about the bounties [of war]).

Indeed, putting things right between people is required regardless of the reason. The Prophet (saws) said:

“Shall I not inform you of something more excellent in degree than fasting, prayer and almsgiving? The people replied: Yes, Prophet of Allah! He said: It is putting things right between people, spoiling them is the shaver (destructive).”[1]

Indeed, righteousness and reforming are Quranic directives from Allah (swt). They are against corruption and mischief. Allah (swt) says:

 إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ

(Indeed, Allah does not like corrupters.) (Al-Qasas: 77)

The Holy Quran opposes corruption and urges believers towards righteousness and reconciliation. It emphasizes avoiding conflicts and disputes among brothers, neighbors, and family members.

( وَأَطِيعُوا اللَّهَ وَرَسُولَهُ ) (and obey Allah and His Messenger): Allah (swt) concludes the verse with a command in a form of conditional clause, which indicates that the believer should prove his faith. Faith is not mere wishful thinking, adornment in speech, or lofty words; rather, it is demonstrated through obedience to Allah (swt) and His Messenger (saws). We obey Allah (swt)’s commands, and the Prophet’s (saws) explanation of these rulings. When Allah (swt) says:

 وَأَقِيمُوا الصَّلَاةَ

(And establish prayer) (Al-Baqara: 43)

We obey Allah (swt) by performing prayers, and we follow the Prophet (saws) in the manner, number of units, conditions, and obligations of the prayer. Additionally, there is special obedience to the Prophet (saws) as a result of the established authority which allah (swt) has bestowed upon him. The Prophet (saws) is the only person who is permitted to legislate, so when Allah (swt) says: (and obey Allah and His Messenger), this means to follow the commands of Allah (swt) and the commands of the Prophet (saws), as well as to obey Allah’s general rulings and their explanation by the Prophet (saws).

( إِن كُنتُم مُّؤْمِنِينَ ) (if you should be believers): Faith has signs and evidences. To define faith, we refer to the Hadith narrated by Omar bin Al-Khattab (may Allah be pleased with him), he said:

“One day when we were with God’s messenger, a man with very white clothing and very black hair came up to us. No mark of travel was visible on him, and none of us recognised him. Sitting down beside the Prophet, leaning his knees against his, and placing his hands on his thighs, he said, “Tell me, Muhammad, about Islam.” He replied, “Islam means that you should testify that there is no god but God and that Muhammad is God’s messenger, that you should observe the prayer, pay the zakat, fast during Ramadan, and make the pilgrimage to the House if you have the means to go.” He said, “You have spoken the truth.” We were surprised at his questioning him and then declaring that he spoke the truth. He said, “Now tell me about faith.” He replied, “It means that you should believe in God, His angels, His books, His apostles, and the last day, and that you should believe in the decreeing both of good and evil.” Remarking that he had spoken the truth, he then said, “Now tell me about doing good.” He replied, “It means that you should worship God as though you saw Him, for He sees you though you do not see Him.” He said, “Now tell me about the Hour.” He replied, “The one who is asked about it is no better informed than the one who is asking.” He said, “Then tell me about its signs.” He replied, “That a maid-servant should beget her mistress, and that you should see barefooted, naked, poor men and shepherds exalting themselves in buildings.” [‘Umar] said: He then went away, and after I had waited for a long time [the Prophet] said to me, “Do you know who the questioner was, ‘Umar?” I replied, “God and His messenger know best.” He said, “He was Gabriel who came to you to teach you your religion.”[2]

As known, faith requires believe in Allah (swt), His Angels, His Books and His Messengers but it necessitates providing evidence about this belief through obedience and compliance. As the verse states: (and obey Allah and His Messenger, if you should be believers). Thus, the true sign of faith is obedience and adherence. When we obey Allah (swt) in what He (swt) commands and refrains from what he prohibits and follow the teachings of the Prophet (saws) in the same manner, this would be evidence of our genuine belief.

[1] Sunan Abi-Dawud, the Book of General Behavior, no. 4919.

[2] Sahih Muslim: the Book of Faith, no. 8.