8. Al-Anfaal

O you who believe! Obey Allah and His Messenger, and turn not away from him while you are hearing (20)And be not like those who say: "We have heard," but they hear not (21)Verily, the worst of living creatures with Allah are the deaf and the dumb (the disbelievers), who understand not (22)Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (23)

The Command to obey Allah and His Messenger (ﷺ)

Allah commands His believing servants to obey Him and His Messenger ﷺ and warns them against defying him and imitating the disbelievers who reject him. Allah said,

وَلَا تَوَلَّوْا عَنْهُ

(and turn not away from him...), neither refrain from obeying him or following his commands nor indulge in what he forbade,

وَأَنتُمْ تَسْمَعُونَ

(while you are hearing.) after you gained knowledge of his Message,

وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ

(And be not like those who say: "We have heard," but they hear not.)

Ibn Ishaq said that this Ayah refers to the hypocrites, who pretend to hear and obey, while in fact they do neither. Allah declares that these are the most wicked creatures among the Children of Adam,

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الصُّمُّ

(Verily, the worst of living creatures with Allah are the deaf) who do not hear the truth,

الْبُكْمُ

(and the dumb) who cannot comprehend it,

الَّذِينَ لَا يَعْقِلُونَ

(who understand not.) These indeed are the most wicked creatures, for every creature except them abide by the way that Allah created in them. These people were created to worship Allah, but instead disbelieved. This is why Allah equated them to animals, when He said,

وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً

(And the example of those who disbelieve is as that of him who shouts to those that hear nothing but calls and cries.)[2:171], and,

أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ

(They are like cattle, nay even more astray; those! They are the heedless ones.)[7:179]

It was also said that the Ayah (8:22) refers to some of the pagans of Quraysh from the tribe of Bani 'Abd Ad-Dar, according to Ibn 'Abbas, Mujahid and Ibn Jarir. Muhammad bin Ishaq said that this Ayah refers to hypocrites, as we stated. There is no contradiction here, because both disbelievers and hypocrites are devoid of sound comprehension, in addition to having lost the intention to do good. Allah states here that such are those who neither have sound understanding nor good intentions, even if they have some type of reason,

وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لَّأَسْمَعَهُمْ

(Had Allah known of any good in them, He would indeed have made them listen.)

He would have helped them understand. However, this did not happen because there is no goodness in such people, for Allah knows that,

وَلَوْ أَسْمَعَهُمْ

(even if He had made them listen...) and allowed them to understand,

لَتَوَلَّوا

(they would but have turned...), intentionally and out of stubbornness, even after they comprehend,

وَّهُم مُّعْرِضُونَ

(with aversion.), to the truth.

O you who believe! Obey Allah and His Messenger, and turn not away from him while you are hearing (20)And be not like those who say: "We have heard," but they hear not (21)Verily, the worst of living creatures with Allah are the deaf and the dumb (the disbelievers), who understand not (22)Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (23)

The Command to obey Allah and His Messenger (ﷺ)

Allah commands His believing servants to obey Him and His Messenger ﷺ and warns them against defying him and imitating the disbelievers who reject him. Allah said,

وَلَا تَوَلَّوْا عَنْهُ

(and turn not away from him...), neither refrain from obeying him or following his commands nor indulge in what he forbade,

وَأَنتُمْ تَسْمَعُونَ

(while you are hearing.) after you gained knowledge of his Message,

وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ

(And be not like those who say: "We have heard," but they hear not.)

Ibn Ishaq said that this Ayah refers to the hypocrites, who pretend to hear and obey, while in fact they do neither. Allah declares that these are the most wicked creatures among the Children of Adam,

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الصُّمُّ

(Verily, the worst of living creatures with Allah are the deaf) who do not hear the truth,

الْبُكْمُ

(and the dumb) who cannot comprehend it,

الَّذِينَ لَا يَعْقِلُونَ

(who understand not.) These indeed are the most wicked creatures, for every creature except them abide by the way that Allah created in them. These people were created to worship Allah, but instead disbelieved. This is why Allah equated them to animals, when He said,

وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً

(And the example of those who disbelieve is as that of him who shouts to those that hear nothing but calls and cries.)[2:171], and,

أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ

(They are like cattle, nay even more astray; those! They are the heedless ones.)[7:179]

It was also said that the Ayah (8:22) refers to some of the pagans of Quraysh from the tribe of Bani 'Abd Ad-Dar, according to Ibn 'Abbas, Mujahid and Ibn Jarir. Muhammad bin Ishaq said that this Ayah refers to hypocrites, as we stated. There is no contradiction here, because both disbelievers and hypocrites are devoid of sound comprehension, in addition to having lost the intention to do good. Allah states here that such are those who neither have sound understanding nor good intentions, even if they have some type of reason,

وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لَّأَسْمَعَهُمْ

(Had Allah known of any good in them, He would indeed have made them listen.)

He would have helped them understand. However, this did not happen because there is no goodness in such people, for Allah knows that,

وَلَوْ أَسْمَعَهُمْ

(even if He had made them listen...) and allowed them to understand,

لَتَوَلَّوا

(they would but have turned...), intentionally and out of stubbornness, even after they comprehend,

وَّهُم مُّعْرِضُونَ

(with aversion.), to the truth.

O you who believe! Answer Allah and (His) Messenger when he (the Messenger) calls you to that which will give you life, and know that Allah comes between a person and his heart. And verily to Him you shall (all) be gathered (24)

The Command to answer and obey Allah and His Messenger (ﷺ)

Al-Bukhari said,

اسْتَجِيبُوا

"(Answer), obey,

لِمَا يُحْيِيكُمْ

(that which will give you life) that which will make your affairs good." Al-Bukhari went on to narrate that Abu Sa'id bin Al-Mu'alla said, "I was praying when the Prophet ﷺ passed by and called me, but I did not answer him until I finished the prayer. He said,

مَا مَنَعَكَ أَنْ تَأْتِيَنِي؟ أَلَمْ يَقُلِ اللَّهُ:

(What prevented you from answering me? Has not Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

(O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life)?' He then said:

لَأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ فِي الْقُرآنِ قَبْلَ أَنْ أَخْرُجَ

(I will teach you the greatest Suah in the Qur'an before I leave.) When he was about to leave, I mentioned what he said to me. He said,

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

(All the praises and thanks are to Allah, the Lord of all that exists...)[1:1-6].

هِيَ السَّبْعُ الْمَثَانِي

(Surely, it is the seven oft-repeated verses.)'" Muhammad bin Ishaq narrated that Muhammad bin Ja'far bin Az-Zubayr said that 'Urwah bin Az-Zubayr explained this Ayah,

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

(O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life,)

"Answer when called to war (Jihad) with which Allah gives you might after meekness, and strength after weakness, and shields you from the enemy who oppressed you."

Allah comes in between a Person and His Heart

Allah said,

وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ

(and know that Allah comes in between a person and his heart.)

Ibn 'Abbas commented, "Allah prevents the believer from disbelief and the disbeliever from faith." Al-Hakim recorded this in his Mustadrak and said, "It is Sahih and they did not record it." . Similar was said by Mujahid, Sa'id, 'Ikrimah, Ad-Dahhak, Abu Salih 'Atiyyah, Muqatil bin Hayyan and As-Suddi. In another report from Mujahid, he commented;

يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ

(...comes in between a person and his heart.)

"Leaves him without comprehension," As-Suddi said, "Prevents one self from his own heart, so he will neither believe nor disbelieve except by His leave." There are several Hadiths that conform with the meaning of this Ayah. For instance, Imam Ahmad recorded that Anas bin Malik said, "The Prophet ﷺ used to often say these words,

يَا مُقَلِّبَ الْقُلُوبِ! ثَبِّتْ قَلْبِي عَلَى دِينِكَ

(O You Who changes the hearts, make my heart firm on Your religion.)

We said, 'O Allah's Messenger! We believed in you and in what you brought us. Are you afraid for us?' He said,

نَعَمْ، إِنَّ الْقُلُوبَ بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ اللهِ تَعَالَى يُقَلِّبُهَا

(Yes, for the hearts are between two of Allah's Fingers, He …

And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong, and know that Allah is severe in punishment (25)

Warning against an encompassing Fitnah

Allah warns His believing servants of a Fitnah, trial and test, that encompasses the wicked and those around them. Therefore, such Fitnah will not be restricted to the sinners and evildoers. Rather, it will reach the others if the sins are not stopped and prevented. Imam Ahmad recorded that Mutarrif said, "We asked Az-Zubayr, 'O Abu 'Abdullah! What brought you here (for the battle of Al-Jamal)? You abandoned the Khalifah who was assassinated ('Uthman, may Allah be pleased with him) and then came asking for revenge for his blood' He said, 'We recited at the time of the Messenger of Allah ﷺ, and Abu Bakr, 'Umar and 'Uthman,

وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً

(And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong,)

We did not think that this Ayah was about us too, until it reached us as it did.'" 'Ali bin Abi Talhah reported that Ibn 'Abbas said that the Ayah,

وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً

(And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong,) refers to the Companions of the Prophet ﷺ in particular. In another narration from Ibn 'Abbas, he said, "Allah commanded the believers to stop evil from flourishing among them, so that Allah does not encompass them all in the torment (Fitnah). " This, indeed, is a very good explanation, prompting Mujahid to comment about Allah's statement,

وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً

(And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong,)

"Is for you too!" Several said similarly, such as Ad-Dahhak and Yazid bin Abi Habib and several others. Ibn Mas'ud said, "There is none among you but there is something that represents a Fitnah for him, for Allah said,

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ

(Your wealth and your children are only a trial (Fitnah)...)[64:15].

Therefore, when you seek refuge, seek it with Allah from the Fitnah that causes misguidance." Ibn Jarir collected this Hadith. The view that the warning in this Ayah addresses the Companions and all others is true, even though the speech in the Ayah was directed at the Companions. There are Hadiths that warn against Fitnah in general, thus providing the correctness of this explanation. Similarly there will be a separate book in which this subject will be discussed, Allah willing, as also is the case with the Imams, there being a number of writings about this. Of the most precise things that have been mentioned under this topic, is what was recorded by Imam Ahmad from Hudhayfah bin Al-Yaman that the Messenger of Allah ﷺ said,

وَالَّذِي نَفْسِي بِيَدِهِ! لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ أَوْ لَيُوشِكَنَّ اللهُ أَنْ يَبْعَثَ عَلَيْكُمْ عِقَابًا مِنْ عِنْدِهِ ثُمَّ لَتَدْعُنَّهُ فَلَا يَسْتَجِيبُ لَكُم

(By He in Whose Hand is my soul! You will …

And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His help, and provided you with good things (for livelihood) so that you might be grateful (26)

Reminding Muslims of Their previous State of Weakness and Subjugation which changed into Might and Triumph

Allah, the Exalted, reminds His believing servants of His blessings and favors on them. They were few and He made them many, weak and fearful and He provided them with strength and victory. They were meek and poor, and He granted them sustenance and livelihood. He ordered them to be grateful to Him, and they obeyed Him and implemented what He commanded.

When the believers were still in Makkah they were few, practicing their religion in secret, oppressed, fearing that pagans, fire worshippers or Romans might kidnap them from the various parts of Allah's earth, for they were all enemies of the Muslims, especially since Muslims were few and weak. Later on, Allah permitted the believers to migrate to Al-Madinah, where He allowed them to settle in a safe resort. Allah made the people of Al-Madinah their allies, giving them refuge and support during Badr and other battles. They helped the Migrants with their wealth and gave up their lives in obedience of Allah and His Messenger ﷺ. Qatadah bin Di'amah As-Sadusi commented,

وَاذْكُرُوا إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِي الْأَرْضِ

(And remember when you were few and were reckoned weak in the land,)

"Arabs were the weakest of the weak, had the toughest life, the emptiest stomachs, the barest skin and the most obvious misguidance. Those who lived among them lived in misery; those who died went to the Fire. They were being eaten up, but unable to eat up others! By Allah! We do not know of a people on the face of the earth at that time who had a worse life than them. When Allah brought Islam, He made it dominant on the earth, thus bringing provisions and leadership for them over the necks of people. It is through Islam that Allah granted all what you see, so thank Him for His favors, for your Lord is One Who bestows favors and likes praise. Verily, those who thank Allah enjoy even more bounties from Him."

O you who believe! Betray not Allah and His Messenger, nor betray knowingly your Amanat (things entrusted to you)(27)And know that your possessions and your children are but a trial and that surely, with Allah is a mighty reward (28)

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 ﷺ 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 ﷺ 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,

وَتَخُونُوا أَمَانَاتِكُمْ

(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,

لَا تَخُونُوا

(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,

وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ 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,

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِندَهُ 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],

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ

(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,

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا 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 …

O you who believe! Betray not Allah and His Messenger, nor betray knowingly your Amanat (things entrusted to you)(27)And know that your possessions and your children are but a trial and that surely, with Allah is a mighty reward (28)

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 ﷺ 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 ﷺ 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,

وَتَخُونُوا أَمَانَاتِكُمْ

(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,

لَا تَخُونُوا

(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,

وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ 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,

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِندَهُ 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],

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ

(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,

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا 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 …

O you who believe! If you obey and fear Allah, He will grant you Furqan, and will expiate for you your sins, and forgive you; and Allah is the Owner of the great bounty (29)

Ibn 'Abbas, As-Suddi, Mujahid, 'Ikrimah, Ad-Dahhak, Qatadah, Muqatil bin Hayyan and several others said that,

فُرْقَانًا

(Furqan), means, 'a way out'; Mujahid added, "In this life and the Hereafter." In another narration, Ibn 'Abbas is reported to have said, 'Furqan' means 'salvation' or – according to another narration – 'aid'. Muhammad bin Ishaq said that 'Furqan' means 'criterion between truth and falsehood'. This last explanation from Ibn Ishaq is more general than the rest that we mentioned, and it also includes the other meanings. Certainly, those who have Taqwa of Allah by obeying what He ordained and abstaining from what he forbade, will be guided to differentiate between the truth and the falsehood. This will be a triumph, safety and a way out for them from the affairs of this life, all the while acquiring happiness in the Hereafter. They will also gain forgiveness, thus having their sins erased, and pardon, thus having their sins covered from other people, as well as, being directed to a way to gain Allah's tremendous rewards,

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ

(O you who believe! Have Taqwa of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful.)[57:28].

And (remember) when the disbelievers plotted against you to imprison you, or to kill you, or to expel you (from your home, Makkah); they were plotting and Allah too was plotting; and Allah is the best of plotters (30)

The Makkans plot to kill the Prophet (ﷺ), imprison Him or expel Him from Makkah

Ibn 'Abbas, Mujahid and Qatadah said,

لِيُثْبِتُوكَ

('Liyuthbitūka') means "to imprison you." As-Suddi said, "Ithbāt is to confine or to shackle."

Imam Muhammad bin Ishaq bin Yasar, the author of Al-Maghazi, reported from 'Abdullah bin Abi Najih, from Mujahid, from Ibn 'Abbas, "Some of the chiefs of the various tribes of Quraysh gathered in Dar An-Nadwah (their conference area) and Iblis (Shaytan) met them in the shape of an eminent old man. When they saw him, they asked, 'Who are you?' He said, 'An old man from Najd. I heard that you are having a meeting, and I wished to attend your meeting. You will benefit from my opinion and advice.' They said, 'Agreed, come in.' He entered with them. Iblis said, 'You have to think about this man (Muhammad)! By Allah, he will soon overwhelm you with his matter (religion).' One of them said, 'Imprison him, restrained in chains, until he dies just like the poets before him all died, such as Zuhayr and An-Nabighah! Verily, he is a poet like they were.' The old man from Najd, the enemy of Allah, commented, 'By Allah! This is not a good idea. His Lord will release him from his prison to his companions, who will liberate him from your hands. They will protect him from you and they might expel you from your land.' They said, 'This old man said the truth. Therefore, seek an opinion other than this one.'

Another one of them said, 'Expel him from your land, so that you are free from his trouble! If he leaves your land, you will not be bothered by what he does or where he goes, as long as he is not among you to bring you troubles, he will be with someone else.' The old man from Najd replied, 'By Allah! This is not a good opinion. Have you forgotten his sweet talk and eloquency, as well as, how his speech captures the hearts? By Allah! This way, he will collect even more followers among Arabs, who will gather against you and attack you in your own land, expel you and kill your chiefs.' They said, 'He has said the truth, by Allah! Therefore, seek an opinion other than this one.'

Abu Jahl, may Allah curse him, spoke next, 'By Allah! I have an idea that no one else has suggested yet, and I see no better opinion for you. Choose a strong, socially elevated young man from each tribe, and give each one of them a sharp sword. Then they would all strike Muhammad at the same time with their swords and kill him. Hence, his blood would be shed by all tribes. This way, his tribe, Banu Hashim, would realize that they cannot wage war against all of the Quraysh tribes and would be forced to agree to accept the blood money; we would have brought comfort to ourselves and stopped him from bothering us.'

The old man from Najd commented, 'By Allah! This man has expressed the best opinion, and I do not support any other opinion.' They quickly ended their meeting and started preparing for the implementation of this plan.

Jibril came to …