Al-Anfaal 8:28

"And know that your properties and your children are but a trial and that Allāh has with Him a great reward."

Reason behind revealing This Ayah, and the prohibition of Betrayal

The Two Sahihs mention the story of Hatib bin Abi Balta`ah. In the year of the victory of Makkah he wrote to the Quraysh alerting them that the Messenger of Allah ﷺ intended to march towards them. Allah informed His Messenger of this, and he sent a Companion to retrieve the letter that Hatib sent, and then he summoned him. He admitted to what he did. `Umar bin Al-Khattab stood up and said, "O Allah's Messenger! Should I cut off his head, for he has betrayed Allah, His Messenger and the believers" The Prophet said,

«دَعْهُ فَإِنَّهُ قَدْ شَهِدَ بَدْرًا، وَمَا يُدْرِيكَ لَعَلَّ اللهَ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ: اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُم»

(Leave him! He participated in Badr. How do you know that Allah has not looked at those who participated in Badr and said, Do whatever you want, for I have forgiven you.)

However, it appears that this Ayah is more general, even if it was revealed about a specific incident. Such rulings are dealt with by their indications, not the specific reasons behind revealing them, according to the majority of scholars.

Betrayal includes both minor and major sins, as well those that affect others. `Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah,

وَتَخُونُواْ أَمَـنَـتِكُمْ

(nor betray your Amanat) "The Amanah refers to the actions that Allah has entrusted the servants with, such as and including what He ordained. Therefore, Allah says here,

لاَ تَخُونُواْ

(nor betray...), `do not abandon the obligations."' `Abdur-Rahman bin Zayd commented, "Allah forbade you from betraying Him and His Messenger, as hypocrites do."

Allah said,

وَاعْلَمُواْ أَنَّمَآ أَمْوَلُكُمْ وَأَوْلَـدُكُمْ فِتْنَةٌ

(And know that your possessions and your children are but a trial.) from Him to you. He grants these to you so that He knows which of you will be grateful and obedient to Him, or become busy with and dedicated to them instead of Him. Allah said in another Ayah,

إِنَّمَآ أَمْوَلُكُمْ وَأَوْلَـدُكُمْ فِتْنَةٌ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ

(Your wealth and your children are only a trial, whereas Allah! With Him is a great reward.) 64:15,

وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً

(And We shall make a trial of you with evil and with good.) 21:35,

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُلْهِكُمْ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَـئِكَ هُمُ الْخَـسِرُونَ

(O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.)63:9, and,

يأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّ مِنْ أَزْوَجِكُمْ وَأَوْلـدِكُمْ عَدُوّاً لَّكُمْ فَاحْذَرُوهُمْ

(O you who believe! Verily, among your wives and your children there are enemies for you (who may stop you from the obedience of Allah); therefore beware of them!) 64:14 Allah said next,

وَأَنَّ اللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ

(And that surely with Allah is a mighty reward.) Therefore, Allah's reward, favor and Paradise are better for you than wealth and children. Certainly, among the wealth and children there might be enemies for you and much of them avail nothing. With Allah alone is the decision and sovereignty in this life and the Hereafter, and He gives tremendous rewards on the Day of Resurrection. In the Sahih, there is a Hadith in which the Messenger of Allah ﷺ said,

«ثَلَاثٌ مَنْ كُنَّ فِيهِ، وَجَدَ بِهِنَّ حَلَاوَةَ الْإِيمَانِ: مَنْ كَانَ اللهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَمَنْ كَانَ يُحِبُّ الْمَرْءَ لَا يُحِبُّهُ إِلَّا للهِ، وَمَنْ كَانَ أَنْ يُلْقَى فِي النَّارِ أَحَبَّ إِلَيْهِ مِنْ أَنْ يَرْجِعَ إِلَى الْكُفْرِ بَعْدَ إِذْ أَنْقَذَهُ اللهُ مِنْه»

(There are three qualities for which whomever has them, he will have tasted the sweetness of faith. (They are:) whoever Allah and His Messenger are dearer to him than anyone else, whoever loves a person for Allah's sake alone, and whoever prefers to be thrown in fire rather than revert to disbelief, after Allah has saved him from it.)

Therefore, loving the Messenger of Allah ﷺ comes before loving children, wealth and oneself. In the Sahih, it is confirmed that he said,

«وَالَّذِي نَفْسِي بِيَدِهِ لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ نَفْسِهِ وَأَهْلِهِ وَمَالِهِ وَالنَّاسِ أَجْمَعِين»

(By He in Whose Hand is my soul! None of you will have faith unless I become dearer to him than himself, his family, his wealth and all people.)

Поскольку богатство и дети являются испытанием для человека, любовь к ним может заставить его отдать предпочтение собственным желаниям перед выполнением своих обязанностей. И поэтому Всевышний Аллах сообщил, что имущество и дети - всего лишь искушение. Рабы Божьи владеют ими некоторое время, после чего имущество и дети возвращаются к Господу, Который вверил их на хранение другим людям. Всевышний также сообщил, что Его вознаграждение велико. А это значит, что всякий благоразумный и здравомыслящий человек обязан отдавать предпочтение великой милости своего Господа перед тленными и ничтожными усладами земного мира. Воистину, благоразумный человек всегда взвешивает вещи и отдает предпочтение тому, что действительно заслуживает этого.

وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَأَنَّ اللَّـهَ عِندَهُ أَجْرٌ‌ عَظِيمٌ ﴿28﴾(And be aware that your wealth and your children are but a trial and that with Allah there is a great reward).

The word: فِتنَہ (fitnah) used here carries the sense of 'trial' as well as that of 'punishment.' Then, such things as become the cause of punishment are also referred to as fitnah.' In different verses of the Qur'an, 'fitnah' has been used to carry these three meanings. At this place, there is room for all three. There are occasions when one's own property and children become a can of troubles for him and that they would push him into negligence and disobedience and become the very cause of punishment right here in this world is all too obvious. Firstly, the sense could be that Allah aims to put you to test through your property and children for these are His blessings. Now, you prove whether you become grateful and obedient after having received these, or that you choose to be ungrateful and disobedient. Also possible is the second, even the third meaning, that is, should you become all engrossed in your love for your property and children and bring upon yourself the displeasure of Allah, then, these very children and property will become your punishment. There are occasions within this mortal world when one is engulfed into all sorts of hardships because of property and children and he starts experiencing the heat of punishment right here. Even if the case be otherwise, it stands settled that the property which was acquired or spent by ways counter to the injunctions of Allah Ta` ala will itself become, in the Hereafter, the active agent of punishment through snakes, scorpions and brandings by fire - as stated clearly in several verses of the Qur'an and numerous narrations of the Hadith. Finally, the third meaning is that these things become the cause of punishment. As pointed out a little earlier, it is quite evident that once these things become the cause of heedlessness towards and disobedience to Allah Ta` ala and His injunctions, they automatically become the cause of punishment. At the end of the verse (28), it was said: وَأَنَّ اللَّـهَ عِندَهُ أَجْرٌ‌ عَظِيمٌ (and that with Allah there is a great reward). In other words, one should understand clearly that for a person who is not all-subdued by his love for property and children while doing his duty of being obedient to the commands of Allah and His Rasul, there is a great reward for him with Allah.

As for the thematic content of this verse, it applies to all Muslims, but the cause of its revelation, according to the majority of commentators, is the event relating to Sayyidna Abu Lubabah ؓ as it came to pass during the battle of Banu Qurayzah. As reported, the Holy Prophet ﷺ and the noble Companions ؓ kept the fort of Banu Qurayzah under siege for twenty one days which compelled them to make the request that they be allowed to leave their homeland and go to Syria. In view of their wickedness, he did not accede to their 'request. Instead, he said that the only option of peace open to them was that they should now agree to whatever decision Sayyidna Sa'd ibn Mu` adh رضی اللہ تعالیٰ عنہ gave in their case. Thereupon, they requested that Sayyidna Abu Lubabah ؓ be entrusted with this duty in place of Sayyidna Sa'd ibn Mu` adh ؓ . The reason was that the family and property of Sayyidna Abu Lubabah رضی اللہ تعالیٰ عنہ were located in the Banu Qurayzah area. He, they thought, would take a lenient attitude in their case. The Holy Prophet ﷺ sent Sayyidna Abu Lubabah ؓ as they requested. When he reached there, men and women from Banu Qurayzah assembled around him and started crying. They asked: If we were to surrender at the command of the Holy Prophet and come out of the fort, would he be lenient to us? Sayyidna Abu Lubabah ؓ knew that leniency was not the settled policy in this matter. However, it was partly because of their wailing and plaint and partly because of his own love and concern for his family and children that he passed his hand sword-like over his neck giving the signal that they shall be slaughtered. Thus, as one would say, he disclosed the secret of the Holy Prophet ﷺ .

The consideration of property and the love of children and family made him do what he did. But, he was immediately alerted to what had happened. He realized that he had committed a breach of trust reposed in him by the Holy Prophet ﷺ . When he returned from there, he was so overwhelmed by his sense of shame that he, rather than return to his master, went straight to his Masjid and it was a pillar of the Masjid that he tied himself to swearing that he will stay tied like that until his taubah (repentance) was accepted, even if he were to die in that condition. So, for seven full days he stood there tied like that. His wife and daughter used to attend to him. They would untie him so that he could take care of his human compulsions and make his Salah. When he had done that, they would tie him again. He would usually avoid eating and drinking, so much so that he would faint out of weakness.

When the Holy Prophet ﷺ got this news initially, he said: If he had come to me first, I would have sought forgiveness for him and his taubah would have been accepted. Now that he has gone through this act of his, there is nothing left but to wait for the revela-tion of the Divine acceptance of his taubah. So, it was after seven days when, late at night, these verses relating to the acceptance of his taubah were revealed. Some Sahabah gave him the good news and reached out to untie him from the pillar. But, he said: Until such time that the Holy Prophet ﷺ would not decide to untie me, I would not prefer to be untied. Thus, when he came into the Masjid at the time of the Fajr Salah, he untied him with his own blessed hands. The real cause of the revelation of the cited verse which contains the prohibition of becoming overwhelmed by the concern and love for property and children and not fulfilling the trust of Allah is as stated above. Allah knows best.

Other English translations

Tafsīr · classical commentary

Reason behind revealing This Ayah, and the prohibition of Betrayal