Al-Anfaal 8:35

The Idolators deserved Allah's Torment after Their Atrocities

Allah states that the idolators deserved the torment, but He did not torment them in honor of the Prophet residing among them. After Allah allowed the Prophet to migrate away from them, He sent His torment upon them on the day of Badr. During that battle, the chief pagans were killed, or captured. Allah also directed them to seek forgiveness for the sins, Shirk and wickedness they indulged in. If it was not for the fact that there were some weak Muslims living among the Makkan pagans, those Muslims who invoked Allah for His forgiveness, Allah would have sent down to them the torment that could never be averted. Allah did not do that on account of the weak, ill-treated, and oppressed believers living among them, as He reiterated about the day at Al-Hudaybiyyah,

(They are the ones who disbelieved and hindered you from Al-Masjid Al-Haram (at Makkah) and detained the sacrificial animals from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment.) 48:25

Allah said here,

(And why should not Allah punish them while they hinder (men) from Al-Masjid Al-Haram, and they are not its guardians None can be its guardians except those who have Taqwa, but most of them know not.)

Allah asks, `why would not He torment them while they are stopping Muslims from going to Al-Masjid Al-Haram, thus hindering the believers, its own people, from praying and performing Tawaf in it' Allah said,

T(And they are not its guardians None can be its guardians except those who have Taqwa,) meaning, the Prophet and his Companions are the true dwellers (or worthy maintainers) of Al-Masjid Al-Haram, not the pagans. Allah said in other Ayah,

(It is not for the polytheists, to maintain the Masjids of Allah, while they witness disbelief against themselves. The works of such are in vain and in the Fire shall they abide. The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah. It is they who are on true guidance.) 9:17-18, and,

(But a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram (at Makkah), and to drive out its inhabitants,) 2:217.

`Urwah, As-Suddi and Muhammad bin Ishaq said that Allah's statement,

(None can be its guardians except those who have Taqwa,) refers to Muhammad and his Companions, may Allah be pleased with them all. Mujahid explained that this Ayah is about the Mujahidin in Allah's cause, whomever and wherever they may be.

Allah then mentioned the practice of the pagans next to Al-Masjid Al-Haram and the respect they observed in its vicinity,

(Their Salah (prayer) at the House was nothing but Muka' and Tasdiyah. )

`Abdullah bin `Umar, Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Raja' Al-Utardi, Muhammad bin Ka`b Al-Qurazi, Hujr bin `Anbas, Nubayt bin Sharit, Qatadah and `Abdur-Rahman bin Zayd bin Aslam said that this part of the Ayah refers to whistling. Mujahid added that the pagans used to place their fingers in their mouth (while whistling). Sa`id bin Jubayr said that Ibn `Abbas commented on Allah's statement,

(Their Salat at the House was nothing but Muka' and Tasdiyah.)

"The Quraysh used to perform Tawaf (encircling the Ka`bah) while naked, whistling and clapping their hands, for Muka' means `whistling', while, Tasdiyah means `clapping the hands."' This meaning was also reported from Ibn `Abbas, by `Ali bin Abi Talhah and Al-`Awfi. Similar was recorded from Ibn `Umar, Mujahid, Muhammad bin Ka`b, Abu Salamah bin `Abdur-Rahman, Ad-Dahhak, Qatadah, `Atiyyah Al-`Awfi, Hujr bin `Anbas and Ibn Abza. Ibn Jarir recorded that Ibn `Umar explained the Ayah,

(Their Salat at the House was nothing but Muka' and Tasdiyah.) "Muka' means `whistling', while, `Tasdiyah' means `clapping the hands."' Sa`id bin Jubayr and `Abdur-Rahman bin Zayd said that,

(and Tasdiyah), means, they hindered from the path of Allah, the Exalted and Most Honored. Allah said,

(Therefore taste the punishment because you used to disbelieve.)

This refers to the death and capture that they suffered during the battle of Badr, according to Ad-Dahhak, Ibn Jurayj and Muhammad bin Ishaq.

3. The third crime of these people, other than the filth of Kufr and Shirk which was already their way of life, was the state of their doings which were low down, much lower than the ordinary human level. A sampling of this was pointed to when it was said that the act of prayer which these people called Salah was nothing but that they would whistle with their mouths and clap with their hands. It is obvious that no reasonable person would call these acts 'worship' and 'prayer,' in fact, not even a regular human act. Therefore, at the end of the verse (35), it was said: فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُ‌ونَ (So, taste the punishment, because you used to disbelieve), that is, the denouement of their disbelief and crimes is that they must now taste the punishment of Allah. 'Punishment' referred to here may mean the punishment of the Hereafter, as well as the punishment in the present world which came upon them in the battle of Badr at the hands of Muslims.

After that, described in verse 36, there is another event relating to the disbelievers of Makkah when they collected a huge fund to raise a powerful striking force against Muslims and then spent it to wipe out the true faith and its upholders. But, what happened finally was that lost to them was not only the wealth they had pooled together but that they, rather than achieve their objective, were themselves subjected to utter disgrace.

The event as reported by Muhammad ibn Ishaq from Sayyidna ` Abdullah ibn ` Abbas ؓ is as follows. When the defeated, injured and surviving disbelievers of Makkah returned from the battle of Badr back to their city, the people whose fathers or sons were killed in Jihad went to Abu Sufyan, the leader of the trade caravan. They told him: You know that this war was fought in defence of your trade caravan as a result of which we had to suffer from all this loss of lives and properties. Therefore, we wish that we be helped by this corporate trading venture so that we can take our revenge against Muslims in the future. The people of the trading company accepted their plea and gave them a huge amount which they spent on their bid for victory in the battle of' Uhud. In this bid too, which was to avenge their defeat in the battle of Badr, they met a sad end and were overpowered as before. With the shock of defeat, left for them was the added remorse for having lost all that wealth they had invested in the unsuccessful challenge.

In this verse, the Holy Qur'an has foretold the Holy Prophet ﷺ about this event much before it took place. It said there: "Surely, those who disbelieve spend their wealth to prevent (people) from the way of Allah. So, they shall spend it, then it will become remorse for them, then they shall be overpowered -36." Consequently, this is how it happened at the battle of 'Uhud. They spent everything they had collected. Then, they were overpowered as a result of which, on top of the shock of defeat, they were smitten by the remorse for having lost the wealth they had invested in their venture.

Al-Baghawi and some other commentators have attributed the subject of this verse to the expenses incurred on the battle of Badr itself. According to them, the thousand strong army of disbelievers which had gone to confront Muslims in the battle of Badr was already paid for. All expenses of their maintenance were guaranteed by twelve chiefs of Makkah, included among them being Abu Jahl, ` Utbah, Shaybah and others. It goes without saying that the cost of transporting and feeding one thousand men must have been enormous. This being the state of affairs, these people not only that they felt bad about their defeat, they were also extremely remorseful about having lost their wealth. (Mazhari)