Al-Anfal 27: Oh you believers! Do not commit treason against Allah and Allah’s Messenger. (If you do so) you will knowingly have committed treason against the things you were entrusted with.
Contents
Explanation
Translation
Oh you believers! Do not commit treason against Allah and Allah’s Messenger. (If you do so) you will knowingly have committed treason against the things you were entrusted with.
Tafsir
O you who believe! Do not turn away from Allah and His Messenger and do not commit treason against them. That is, do not say that you are Muslims and at the same time commit sin. Do not fail to fulfill the conditions of Islam. Do not go beyond the limits in hijab, in prayer, in halal and haram, in drinking and gambling, in revealing state secrets, in submitting to Allah's commands. If we turn away from Allah and His Messenger, we will be abandoning the trust entrusted to us, which is a heavy burden on our shoulders against our souls, and we will be traitors to Islam. By being traitors to Islam, we are also wronging our own souls. We also wrong our children, who are Allah's servants, who are entrusted to us, by not keeping alive the Religion of Islam, which Allah has entrusted to us.
It is narrated that this verse was revealed about Khatib ibn Abu Beltea. When the Prophet (PBUH) was about to march on Mecca, Khadij ibn Abu Beltea secretly wrote a letter to the Meccans and informed them of the Prophet's action. This is a betrayal against Islam. Muslims are forbidden from such treachery.
Another narration is narrated from Ibn Abbas. It was revealed about Abu Lubabah, one of the Companions named Rifae or Marwan. The Prophet (SAW) had taken the Jewish tribe of Beni Qurayza under siege. The reason for this was that while the Prophet (SAW) was fighting the enemy, this tribe broke the treaty with the Prophet (SAW) and helped the enemy troops. Therefore, after the battle, the Prophet (SAW) besieged the stronghold of the Jews, the tribe of Beni Qurayza. They wanted to make a treaty to leave the neighborhood called Jericho in Damascus. The Prophet (SAW) did not allow this. He appointed Sad Ibn Maaz, one of the Companions, as an arbitrator to decide between the two sides. The tribe of Beni Qurayza also requested that Abu Lubabah from the Companions be sent to them. He was sent to them. They said to Abu Lubabah from the tribe of Beni Qurayza, "O Abu Lubabah! Shall we accept the judgment of Saad ibn Maaz? Abu Lubabah showed his throat with his hand. With this gesture he meant to say to the tribe of Beni Qurayza. If you submit to the judgment of Saad Ibn Maaz, his judgment will be nothing but killing you.
Abu Lubaba's wealth and relatives were among the tribe of the Beni Qurayza, so he gave a good sign about the Beni Qurayza. Then this honorable person realized his mistake and betrayal of Islam, tied himself to a pillar of the mosque and begged Allah's forgiveness for seven days without food or water. He promised not to untie himself from the pole and not to eat or drink until a verse came from Allah about his forgiveness. Finally, the Prophet (PBUH) informed him that his repentance was accepted and he promised to leave the land of the tribe of Beni Qurayza and to give away his property. The Prophet (s.a.w.) said that one-third of the property is sufficient.
In order for these verses to be better understood, Allah (swt) has created such events to show people not to betray Islam, which is entrusted to us. Even though the verses were revealed in the way described in the narrations, it is an example for people as such events will continue until the Day of Judgment. He warns against such mistakes and against turning away from Allah and His Messenger.
What is said in the video
Surah Al-Anfal, verse 27: O you who believe! Do not betray Allah and the Prophet. Then you will knowingly have betrayed your own trusts. There is a very deep meaning here; listing it would never end, listing it would never end. Do not betray Allah and the Prophet; you will knowingly have betrayed your own trusts. When we say this betrayal of your own trusts, first comes the religion of Islam. The greatest betrayal is of it. Then of acts of worship. Then of our children entrusted to us. Then of our bodies given to us as a trust. Within these trusts, which lead to many meanings in this way, we have explained it in a limited way, but so as to (?).
What do we say? O you who believe! Do not turn away from Allah and His Messenger. Do not commit betrayal against them. That is, do not say 'I am a Muslim' and also commit sins. Do not fail to fulfill the conditions of Islam. In covering, in prayer, in halal and haram, in drink and gambling, in revealing state secrets, in not submitting to Allah's commands — do not overstep the bounds. If, turning away from Allah and His Messenger, we abandon what is entrusted to us and is a heavy load on our shoulders against our nafs — the trust of the religion of Islam — we will have betrayed Islam.
By betraying Islam we also wrong our own selves. If you betray Islam, we become such that we do not listen to Allah's commands.
In prayer, fasting, zakat, hajj, in interest, gambling, drink — whatever the nafs wants, we do; whatever His command, we do not. In that case we are betraying the religion of Islam and committing wrong with our own selves.
Moreover, to our children, Allah's servants given to us as a trust — by not keeping alive Allah's trust with us, the religion of Islam — to our children too we will have done wrong. Every father's greatest inheritance is leaving his religion to his child as an inheritance.
Material things end one day. But religion — with both the child and himself and, from Allah, with the period of (?) — it takes on life. So the duty that falls to us is not to betray the trusts.
According to a report, this verse was revealed about Hatib ibn Abi Balta'a. When the Prophet (peace be upon him) was about to march on Mecca, Hatib ibn Abi Balta'a secretly, with a (?), informed the Meccans of this move of the Prophet.
This is treachery against Islam. Muslims have been forbidden such treacheries. That is what we mean by a state secret. Even when someone from a unit is taken captive, when they press him, where and when that unit will do what — that Muslim does not tell.
Another report is narrated from Ibn Abbas. It was revealed about Abu Lubaba, of the Companions, named Rifa or Marwan. The Prophet (peace be upon him) had placed the Jewish tribe of Banu Qurayza under siege. The reason was that while the Prophet (peace be upon him) was fighting the enemy, this tribe broke its treaty with the Prophet (peace be upon him) and helped the enemy forces. Therefore, after the battle, the Prophet (peace be upon him) besieged the fortress of the Jews, that is, of the Banu Qurayza tribe. They wanted to leave for the place called Jericho in Sham, and to make an agreement to do so.
The Prophet (peace be upon him) did not allow this. To decide about both sides, he appointed Sa'd ibn Mu'adh of the noble Companions as arbiter. The Banu Qurayza tribe, in turn, begged that Abu Lubaba of the Companions be sent to them. This man was sent to them. Those of the Banu Qurayza tribe said to Abu Lubaba: O Abu Lubaba, shall we accept the ruling of Sa'd ibn Mu'adh? Abu Lubaba, however, points to his throat with his hand. With this gesture he wanted to convey this to the Banu Qurayza tribe: If you accept the ruling of Sa'd ibn Mu'adh, his ruling will be nothing other than killing you. Since Abu Lubaba's property and relatives and dependents were among the Banu Qurayza tribe, toward the Banu Qurayza he made a well-meaning sign.
Then this respected person realizes the mistake he made and that he had betrayed Islam; tying himself to a pillar of the mosque, for some seven days, hungry and thirsty, he asks Allah's forgiveness. Until a verse came about his being forgiven by Allah. He vows not to untie himself from the pillar and not to eat or drink. Finally the Prophet (peace be upon him) informs this respected man that his repentance has been accepted, and this man declares that he will leave the land of the Banu Qurayza tribe and give his property in charity. The Prophet (peace be upon him), however, said that it is enough for him to give a third of his property in charity.
So that these verses would be understood better, Allah Almighty created such events and thus showed people that the trusts of Islam must not be betrayed. Although the verses were revealed in the way told in the reports, since such events will continue until the Day of Judgment, it is an example to people, telling them not to fall into such mistakes and not to turn away from Allah and His Messenger. Yes.
So when Allah Almighty is going to send down a verse, He first brings about events. Within those events, so that the verses are better understood, He sends down His verse.
Just as history is nothing but repetition.
People's lives too, until the Day of Judgment, more or less, however much they evolve — the things they will do are nothing but repetition. So verses that seem to address people in the past are lived in our time and in the future and shed light on them too.