Surah Al-Anfal – Ayah No. 70-75 (8:70–75)

A.   TRANSLATION

٧٠  يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرَىٰ إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِمَّا أُخِذَ مِنْكُمْ وَيَغْفِرْ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ

 

[Quran 8:70] They, the Nabiy (النَّبِيُّ) Qul (قُلْ) to whoever is in Aedekum your (أَيْدِيكُمْ) of the Asra (الْأَسْرَىٰ), “Indeed, Ya’lami (يَعْلَمِ) Allah in your Qulubukum (قُلُوبِكُمْ) Khayran (خَيْرًا), Yutikum (يُؤْتِكُمْ) Khayran (خَيْرًا) of what Akhiza (أُخِذَ) among you and Yaghfir (وَيَغْفِرْ) for you. And Allah Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).”

 

٧١  وَإِنْ يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ

 

[Quran 8:71] And indeed, Yuridu (يُرِيدُوا) in the past Khiyanatan (خِيَانَتَكَ) then indeed, Khanu (خَانُوا) Allah from Qabal (قَبْلُ). Then Amkana (فَأَمْكَنَ) among them. And Allah A’leemun (عَلِيمٌ) Hakeem (حَكِيمٌ).

 

٧٢  إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّىٰ يُهَاجِرُوا ۚ وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

 

[Quran 8:72] Indeed those who Amanu (آمَنُوا) and Haajaru (وَهَاجَرُوا) and Jaahad (وَجَاهَدُوا) with their Amwaal (بِأَمْوَالِهِمْ) and their Anfusehim (وَأَنْفُسِهِمْ) in Sabeel (سَبِيلِ) Allah and those who Awaw (آوَوْا) and Nas’aruhu (وَنَصَرُوا)- those Ba’zuhum (بَعْضُهُمْ) Awliyaa (أَوْلِيَاءُ) Ba’zin (بَعْضٍ). And those who Amanu (آمَنُوا) and not they Yuhajeru (يُهَاجِرُوا)- what is for you from their Walayati (وَلَايَتِهِمْ) of Shayyin (شَيْءٍ) Hatta (حَتَّىٰ) they Hajeru (يُهَاجِرُوا). And indeed, let your Nas’rukum (اسْتَنْصَرُوكُمْ) in the Deen (الدِّينِ). So, upon you the Nas’ar (النَّصْرُ) except A’ala (عَلَىٰ) Quomin (قَوْمٍ) Baynakum (بَيْنَكُمْ) you and Baynihum (وَبَيْنَهُمْ) them Mees’aqun (مِيثَاقٌ). And Allah with what you Aa’maluna (تَعْمَلُونَ) Bas’eer (بَصِيرٌ).

 

٧٣  وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ

 

[Quran 8:73] And those who Kufr (كَفَرُوا) Ba’azuhum them (بَعْضُهُمْ) Awliya (أَوْلِيَاءُ) Ba’zin (بَعْضٍ), except you Fa’lu (تَفْعَلُوهُ) Takun (تَكُنْ) Fit’natan (فِتْنَةٌ) in the Arzi (الْأَرْضِ) and Fasadun (وَفَسَادٌ) Kabirun (كَبِيرٌ).

 

٧٤  وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

 

[Quran 8:74] And those who Amanu (آمَنُوا) and Haajaru (وَهَاجَرُوا) and Jaahad (وَجَاهَدُوا) in Sabeel (سَبِيلِ) Allah and those who Awaw (آوَوْا) and Nas’aruhu (وَنَصَرُوا) – those are the Mominoon (الْمُؤْمِنُونَ) Haqqan (حَقًّا). Towards them Maghfiratun (مَغْفِرَةٌ) and Rizqun (وَرِزْقٌ) Karimun (كَرِيمٌ).

 

٧٥  وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَٰئِكَ مِنْكُمْ ۚ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ ۗ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

 

[Quran 8:75] And those who Amanu (آمَنُوا) from after and Haajaru (وَهَاجَرُوا) and Jaahad (وَجَاهَدُوا) Ma’a (مَعَكُمْ) you. Then those among you and Awlu (وَأُولُو) the Arhaam (الْأَرْحَامِ) – Ba’azuhum (بَعْضُهُمْ) them Auwla (أَوْلَىٰ) with Ba’zin (بِبَعْضٍ) in Kitaab (كِتَابِ) Allah. Indeed, Allah with all Shayyin (شَيْءٍ) A’leemun (عَلِيمٌ).

 

B.   THE CONCEPT:

THE CONTEXT

In the previous Ayahs of Surah Al Anfaal, by describing and addressing the Nabiy as integral aim to become Momineen, Allah’s system provides a clear formula for Aman and Falah to connect fully with the divine system. Those who share Allah’s message (Nabiy) must become Momineen who actively oppose falsehood, broken promises, and blind following. Allah acknowledges human weaknesses (Zaeef) while providing guidance to replace thoughtless and blind following with intellectual engagement (Amanu). The purpose of the Nabiy as Momineen, is establishing stability on Earth during our worldly existence before the accountability takes place (Duniya), never advocating actions causing suffering but instead encouraging what is permissible, favourite, legal, good and healthy (Halal and Tayyib). By carefully following Allah’s laws (Taqwa), Momineen receive protection from impact of previous sins as well as impacts of Kufar (Ghafoor) and blessings and Rahmat as they maintain their covenant with the ultimate source of strength (Azeez) and wisdom (Hakim).

 

CONCEPT OF THESE AYAHS

Ayah 8:70, “They, those the Nabiy (النَّبِيُّ) Qul (قُلْ) to whoever is in Aedekum your (أَيْدِيكُمْ) among the Asra (الْأَسْرَىٰ), “Indeed, Ya’lami (يَعْلَمِ) Allah in your Qulubukum (قُلُوبِكُمْ) Khayran (خَيْرًا), Yutikum (يُؤْتِكُمْ) Khayran (خَيْرًا) of what Akhiza (أُخِذَ) among you and Yaghfir (وَيَغْفِرْ) for you. And Allah Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).”

 

They, those who communicate Allah’s Naboa’t- Message, that is devoid of lies, fabrications or falsehood and which results in benefits to those receiving the Naboa’t (النَّبِيُّ) reflect from your conducts and speech (قُلْ) to whatever are your actions, conducts and behaviors (أَيْدِيكُمْ) of the impacts and influences (الْأَسْرَىٰ), “Indeed, has the complete knowledge, is aware (يَعْلَمِ) Allah in your intentions, alignment of heart and minds, perceptions, decision (قُلُوبِكُمْ) best, (خَيْرًا), brings about, set forth, for you (يُؤْتِكُمْ) source of all blessings (خَيْرًا) of what has seized, grabbed hold strongly (أُخِذَ) among you and provide protection against all previously committed sins and impacts of Kufar (وَيَغْفِرْ) for you. And Allah provides protection against all previously committed sins and impacts of Kufar (غَفُورٌ) Source of All Rahmat and blessings for those who are on the path of Allah (رَحِيمٌ).”

 

Keeping in consideration the context, the earlier Ayah, i.e. 8:69 tells us that the divine message never requires or teaches anything that leads people toward intense suffering or punishment (Azaab-e-Azeem). Instead, Momineen should use what is healthy, good, favourite, legally acquired and allowed (Halal and Tayyib) to follow Allah’s laws carefully and cautiously (Taqwa) while protecting their covenant with Allah. Allah’s system then acts as shield and protection from the impacts of previously committed sins as well as the impacts of Kufar (Ghafoor) and is the source of all Rehmat, blessings, success, inspiration, unity and strength (Rahim) for those who stay on the path of Allah’s system.

 

This ayah continues the divine instructions to those who are the Nabiy, i.e. those who share Allah’s message truthfully and in ways that benefit others. The guidance now focuses on how they should deal with those who are influenced by the Nabiy, especially the ones who have been affected, impacted by their influence (Asra) due to the actions and behaviors of the Nabiy. Allah asks the Nabiy to reflect through their words and actions (Qul) toward all such people to understand that Allah knows what is Khair, the good, the best, the source of all blessings in their Quloob, their intentions, decisions, beliefs, and how they think and feel. Based on the way they have been impacted by the Nabiy, resulting in the Khair inside them, Allah’s system will bring forward more Khair for them. It will provide even better outcomes from what may have seemed like loss, difficulty, or hardship. At the same time, Allah’s system protects and shields them for what they did in the past. That is because Allah is Ghafoor, always providing a shield against the negative effects of past choices, and Rahim, full of blessings, care, support, and kindness for those who stay committed to the path of Allah. This ayah reminds us that real change and growth begin from within the Quloob, and Allah’s system always responds to that inner Khair with protection and goodness.

 

Ayah 8:71, “And indeed, Yuridu (يُرِيدُوا) in the past Khiyanatan (خِيَانَتَكَ) then indeed, Khanu (خَانُوا) Allah from Qabal (قَبْلُ). Then Amkana (فَأَمْكَنَ) among them. And Allah A’leemun (عَلِيمٌ) Hakeem (حَكِيمٌ).”

 

And indeed, they aimed (يُرِيدُوا) in the past disloyalty, treason (خِيَانَتَكَ) then indeed, they already were involved in disloyalty, treason (خَانُوا) against Allah from before (قَبْلُ). Then carry out the basic purpose, roles, functions, standing and responsibilities as that of the Nabiy (فَأَمْكَنَ) among them. And Allah is all-aware (عَلِيمٌ) all wise, the lawmaker, the authority and the judge (حَكِيمٌ).

 

This ayah continues the conversation from the previous one, where the focus was on the inner Khair, goodness and potential, within the Quloob of those influenced by the Nabiy. While the earlier ayah gave hope for those whose Quloob are aligned with Khair, this ayah now turns our attention to the past as the actions of those who are influenced by the Nabiy, as pf the present but in the past these were the same people who whose actions reflected betrayal and disloyalty with the covenant of Allah. It reminds the Nabiy that there are people among those impacted (the Asra) who, in the past aimed (Yuridu) to engage in Khiyanat, acts of betrayal, dishonesty, or breaking of trust. But this is not something new. These individuals had already committed Khiyanat against Allah from before as well. Their past or even current behaviors are only a continuation of the same mindset and conduct that has always been there.

 

Despite this, the divine instruction is clear: carry out your purpose and role as the Nabiy (Fa Amkana), i.e. stand firm in your responsibility to convey the truth, to influence through wisdom, and to live by the values of Aman, conviction, and alignment with Allah’s system. Your role is not to react to their past betrayals emotionally or personally, but to stay focused on your divine mission among them. The ayah ends by reminding us that Allah is A’leem, fully aware of every detail, every intention, and every situation as well as Hakeem, the source of perfect judgment, law, and wisdom. This gives assurance that no act of betrayal goes unnoticed and that the path of the Nabiy is always upheld and guided by divine justice and wisdom.

 

Ayah 8:72, “Indeed those who Amanu (آمَنُوا) and Haajaru (وَهَاجَرُوا) and Jaahad (وَجَاهَدُوا) with their Amwaal (بِأَمْوَالِهِمْ) and their Anfusehim (وَأَنْفُسِهِمْ) in Sabeel (سَبِيلِ) Allah and those who Awaw (آوَوْا) and Nas’aruhu (وَنَصَرُوا)- those Ba’zuhum (بَعْضُهُمْ) Awliyaa (أَوْلِيَاءُ) Ba’zin (بَعْضٍ). And those who Amanu (آمَنُوا) and not they Yuhajeru (يُهَاجِرُوا)- what is for you from their Walayati (وَلَايَتِهِمْ) of Shayyin (شَيْءٍ) Hatta (حَتَّىٰ) they Hajeru (يُهَاجِرُوا). And indeed, let your Nas’rukum (اسْتَنْصَرُوكُمْ) in the Deen (الدِّينِ). So, upon you the Nas’ar (النَّصْرُ) except A’ala (عَلَىٰ) Quomin (قَوْمٍ) Baynakum (بَيْنَكُمْ) you and Baynihum (وَبَيْنَهُمْ) them Mees’aqun (مِيثَاقٌ). And Allah with what you Aa’maluna (تَعْمَلُونَ) Bas’eer (بَصِيرٌ).”

 

Indeed, those who are peaceful, use intellect to seek knowledge, remain at utter conviction with Allah and as upholders of their covenants with Allah (آمَنُوا) and those who migrated, from one point of view, code, of school of thought abandoning the previous code of life (وَهَاجَرُوا) and those who strive against their own bad Nafs- Nafs-e-Ammara (وَجَاهَدُوا) with their wealth, money, efforts, abilities, resources, and faculties (بِأَمْوَالِهِمْ) and their soul, essence, Nafs-e-Mut’mainna, aligned with Allah’s system (وَأَنْفُسِهِمْ) in the path (سَبِيلِ) of Allah and those who shield, cover, shelter, protect and surround from all sides (آوَوْا) and provide support, help, protection, provision and backing (وَنَصَرُوا)- those some of them (بَعْضُهُمْ) ally, close friend, endorser, leader, supporter, protector, defenders, benefactors, a confidant, on whom they rely on and put their trusts on (أَوْلِيَاءُ) of some of others (بَعْضٍ). And those who are peaceful, use intellect to seek knowledge, remain at utter conviction with Allah and as upholders of their covenants with Allah (آمَنُوا) and not they migrate, from one point of view, code, of school of thought and not they abandon the previous code of life (يُهَاجِرُوا)- what is for you from their ally, close friend, endorser, leader, supporter, protector, defenders, benefactors, a confidant, on whom they rely on and put their trusts on (وَلَايَتِهِمْ) of anything, anyone (شَيْءٍ) until (حَتَّىٰ) they migrate, from one point of view, code, of school of thought abandoning the previous code of life (يُهَاجِرُوا). And indeed, let your support, help, protection, provision and backing (اسْتَنْصَرُوكُمْ) in the Deen- the laws given by Allah, of which we are indebted to before the Akhira, the purpose of which is to bring out the best in us as per the Fitrat of Allah and which are going to be the main benchmarks for our accountability (الدِّينِ). So, upon you the support, help, protection, provision and backing (النَّصْرُ) except the height of (عَلَىٰ) establishing and strengthening (قَوْمٍ) among (بَيْنَكُمْ) you and among (وَبَيْنَهُمْ) them a binding and unbreakable contract, oath and covenant (مِيثَاقٌ). And Allah with what you are involved in terms of your actions (تَعْمَلُونَ) is all-perceiving (بَصِيرٌ).

 

In the earlier ayahs, Allah’s system guiding those who act as Nabiy, those who share the divine message with clarity and truth, emphasized that becoming and remaining a Momin means living with conviction, intellect, peace, and a strong connection to Allah’s system. The Nabiy is not to accept blind following or betrayal, but to stay committed to transforming lives by opposing acts of Kufar, Khiyanat, and Kazaba. The previous ayah reminded that Allah knows what’s in people’s Quloob and will protect those who are influenced by the Nabiy, while guiding the Nabiy to stay steady in their role, even when others have shown disloyalty or treason before.

 

This ayah now gives a full picture of who the true Momineen are. These are people who live with conviction, seek knowledge with their minds, and honor their covenant with Allah. But they show it through clear actions. First, they Haajaru, i.e. they leave behind old ways, systems, or beliefs that are not aligned with Allah’s system. They migrate not physically, but by changing their way of thinking and living. Second, they Jaahadu, i.e., they struggle and strive with their whole being, using both their Amwaal- wealth, money, abilities, resources and their Nafs- inner selves. They give time, energy, and effort to support the path of Allah with everything they have. Third, they Awawu, i.e., they offer shelter, protection, and emotional safety to others surrounding them from all sides. And fourth, they Nas’aru, i.e., they give active support, help, and backup to those in need. These people become one another’s Awliyaa, trusted supporters, allies, and protectors.

 

But then Allah gives a condition to the Nabiy, even if someone is a Momin, they cannot be accepted as a Waliy, trusted ally or partner, until they have also migrated away from their old ways, systems, or beliefs that are not aligned with Allah’s system (Yuhajeru). This shows that action and alignment are key. No one can be considered reliable or trusted unless they have fully left behind their old, harmful ways and embraced the divine path. Thus, the requirement to migrate, from one point of view, code, or school of thought to another by fully abandoning the previous way of life, is the key foundation. Without this clear shift, the Nabiy cannot take anyone as their Waliy: a trusted confidant, ally, or supporter.

 

This is why the Nabiy is given a clear instruction, to offer help, support, and protection only in the path of Deen, that is, the system of Allah based on divine laws. These laws are not just rules; they are a complete way of life that guides people toward becoming their best selves, living in line with the Fitrat of Allah, their best higher selves as per the natural design. This divine system also prepares each person for Akhira, accountability, where our actions and decisions will be weighed with complete fairness. Thus, the Nabiy is told to support only what helps in building and strengthening this system of Deen. But there is one exception. If there is already a Meesaq, i.e., a binding agreement or unbreakable covenant, between the Momineen and others, then that agreement must be honored completely. The Nabiy is not allowed to break or go against that Meesaq in any way. Support must still be given, but always within the boundaries of the Meesaq.

 

This teaches a very important lesson: even while standing firmly for the truth, a person must remain committed to their promises and contracts. The Nabiy is reminded that Allah is fully Bas’eer, meaning Allah sees and understands everything that people do. Every intention, every action, and every agreement we make is known to Allah. So, in all dealings, especially when helping or supporting others, the Nabiy must stay within the limits set by divine law and never betray a Meesaq.

 

Ayah 8:73, “And those who Kufr (كَفَرُوا) Ba’azuhum them (بَعْضُهُمْ) Awliya (أَوْلِيَاءُ) Ba’zin (بَعْضٍ), except you Fa’lu (تَفْعَلُوهُ) Takun (تَكُنْ) Fit’natan (فِتْنَةٌ) in the Arzi (الْأَرْضِ) and Fasadun (وَفَسَادٌ) Kabirun (كَبِيرٌ).”

 

And those who conceal and hide their intellect by blindly following others, conceal and hide the absolute truth and justice as Haqq, deny and reject Allah’s ayahs and remain arrogant and ungrateful (كَفَرُوا) some of them (بَعْضُهُمْ) are ally, close friend, endorser, leader, supporter, protector, defenders, benefactors, a confidant, on whom they rely on and put their trusts on (أَوْلِيَاءُ) of some of others (بَعْضٍ), except you react, get involved in such actions, sayings, conducts and behaviors in terms of accomplishing (تَفْعَلُوهُ) reaching the desired destination through your conducts of (تَكُنْ) results in test or trial exposing the real characteristics of tempting you away from the path of Allah (فِتْنَةٌ) in the planet earth, in the planet earth, in their communities, families, nations, or tribes (الْأَرْضِ) and cause corruption disrupting the law and order (وَفَسَادٌ) magnified, with pride and arrogance (كَبِيرٌ).

 

After describing the true Momineen- defining their identity through four clear actions: First, they Haajaru, they leave behind old beliefs, systems, or ways of living that are not aligned with Allah’s laws. This is not just physical migration, but a shift in mindset and way of life. Second, they Jaahadu, they strive with all they have, using their wealth, time, energy, and their own inner selves to support the path of Allah. Third, they Awawu, they offer shelter, protection, and emotional safety to others creating safe, supportive environments. And fourth, they Nas’aru, they give help, backup, and protection to those on the same path. These four actions are what make someone a Momin.

 

After talking about the basic foundational actions of those who are the Momineen, this ayah now shifts attention to those who do Kufar, that is, those who hide or suppress their ability to think, who reject Allah’s system, deny the truth, follow blindly, and act in arrogance and ingratitude. These people also form alliances, some of them act as Awliya, trusted allies and protectors, for others within their circle. However, unlike the covenant-based unity of the Momineen, these alliances are rooted in concealment, control, and deviation from Haqq (truth and justice).

 

This ayah gives a clear and serious warning: If you, i.e. those who are the Nabiy and the Momineen, do not carry out the four actions mentioned earlier (Haajaru, Jaahadu, Awawu, and Nas’aru), then the result will be Fitna. This Fitna is not just a test, but a condition that brings out the real characteristics of people and tempts people away from Allah’s path. It spreads across families, communities, and nations, leading to widespread Fasaad, corruption, disorder, and destruction of human potential. And this Fasaad will not be small, it will Kabeer, that is magnified and big, marked by pride, arrogance, and deep harm.

 

Ayah 8:74, “And those who Amanu (آمَنُوا) and Haajaru (وَهَاجَرُوا) and Jaahad (وَجَاهَدُوا) in Sabeel (سَبِيلِ) Allah and those who Awaw (آوَوْا) and Nas’aruhu (وَنَصَرُوا) – those are the Mominoon (الْمُؤْمِنُونَ) Haqqan (حَقًّا). Towards them Maghfiratun (مَغْفِرَةٌ) and Rizqun (وَرِزْقٌ) Karimun (كَرِيمٌ).”

 

And those who are peaceful, use intellect to seek knowledge, remain at utter conviction with Allah and as upholders of their covenants with Allah (آمَنُوا) and those who migrated, from one point of view, code, of school of thought abandoning the previous code of life (وَهَاجَرُوا) and who strive against their own bad Nafs- Nafs e Ammara, through their efforts, abilities, resources, faculties (وَجَاهَدُوا) in the path of (سَبِيلِ) Allah and those who shield, cover, shelter, protect and surround from all sides (آوَوْا) and provide support, help, protection, provision and backing (وَنَصَرُوا) – those are those who are peaceful, use intellect to seek knowledge, remain at utter conviction with Allah and as upholders of their covenants with Allah (الْمُؤْمِنُونَ) as their due right, as per the absolute truth and justice and as per their responsibility (حَقًّا). Towards them is protection against all previously committed sins and impacts of Kufar (مَغْفِرَةٌ) and provision of sources and means of personality and character nourishment and development (وَرِزْقٌ) generous, openhearted, comfortable, valuable and priceless (كَرِيمٌ).

 

In the earlier ayahs, Allah clearly outlined the four foundational actions of the Momineen, those who live with peace, intellect, and deep commitment to the divine system. First, they Haajaru, they walk away from false systems, old beliefs, and lifestyles that are not aligned with Allah’s guidance. This is not just a physical change, but a full shift in how they think and live. Second, they Jaahadu, they strive hard using their time, wealth, resources, and inner energy to stay firm on the path of Allah. Third, they Awawu, they offer shelter, protection, and emotional support to others, becoming a safe space for people. Fourth, they Nas’aru, they actively help and support others who are on the path of Allah. In the earlier Ayahs, we were also warned that if we fail to act upon these four responsibilities, we run the serious risk of becoming part of the system of Kufar, those who hide the truth, follow blindly, and reject divine laws. If we, as Momineen, don’t live by these four actions, we could fall into the same trap, spreading Fitna, confusion, misguidance, and internal corruption, and causing Fasaad, destruction, disorder, and breakdown of peace, in families, communities, and the world.

 

Now, in this ayah, Allah confirms who the true Momineen are, those who do all four actions. These are people who Haajaru, Jaahadu, Awawu, and Nas’aru, and who stay deeply connected to the system of Allah. They are called Momineen Haqqan, true Momineen by Haqq, meaning they have earned this title by fulfilling their duties truthfully and justly. It’s not a label given without merit. It is a status they fully deserve, based on their choices and actions. For these people, Allah’s system guarantees Maghfirah, a shield from the impact of past mistakes and wrongdoings and Rizq Kareem, sustenance and resources that are generous, valuable, and deeply nurturing. This Rizq isn’t only about money or food; it includes emotional support, growth opportunities, knowledge, wisdom, and everything needed to build a strong character and continue walking the path of Allah with honor and strength.

 

Ayah 8:75, “And those who Amanu (آمَنُوا) from after and Haajaru (وَهَاجَرُوا) and Jaahad (وَجَاهَدُوا) Ma’a (مَعَكُمْ) you. Then those among you and Awlu (وَأُولُو) the Arhaam (الْأَرْحَامِ) – Ba’azuhum (بَعْضُهُمْ) them Auwla (أَوْلَىٰ) with Ba’zin (بِبَعْضٍ) in Kitaab (كِتَابِ) Allah. Indeed, Allah with all Shayyin (شَيْءٍ) A’leemun (عَلِيمٌ).”

 

And those who are peaceful, use intellect to seek knowledge, remain at utter conviction with Allah and as upholders of their covenants with Allah (آمَنُوا) from after and those who migrated, from one point of view, code, of school of thought abandoning the previous code of life (وَهَاجَرُوا) and those who strive in the path of Allah against their own bad Nafs- Nafs e Ammara, through their efforts, abilities, resources, faculties (وَجَاهَدُوا) supporting and strengthening  (مَعَكُمْ) you. Then those among you and are the possessors and owners (وَأُولُو) of the Arhaam, those who are connected to us like blood relatives, for whom we are the life lines, source of survival, the protection and shield, the source of long-term nourishment, growth and progress and the source of source of self-less love and sacrifice (الْأَرْحَامِ) – some of (بَعْضُهُمْ) them ally, close friend, endorser, leader, supporter, protector, defenders, benefactors, a confidant, on whom they rely on and put their trusts on (أَوْلَىٰ) with some of the others (بِبَعْضٍ) in the book, the laws of Allah, what is written and made obligatory to follow by (كِتَابِ) Allah. Indeed, Allah with all things, places, people, experiences, events etc. (شَيْءٍ) All-knowing (عَلِيمٌ).

 

Before we discuss this Ayah, it’s important to understand the concept of Arhaam, as the Momineen are referred as the Al Harhaam in this ayah and with respect to their role of Awliya for the Kitaab of Allah. The word Arhaam (الْأَرْحَامِ) is used in Quran in the meanings of mother’s Womb during pregnancy. This word has the same characteristics and the meanings of the words such as Raham, Rahmat, Rahman, and Raheem all share the meanings. Therefore, whatever Arham means to a child, is the meaning of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival- the child breathes from the Arham, the child takes all it source of nourishment/survival from the Arham; (2) The protection/shield- it protects the child from anything that can harm the child; (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner so much so that a child is created from a single cell to a complete being and (4) The source of Self-less love and sacrifice- the selflessness and sacrifice for the child that a mother has is multiplied many times in case of Arham, so much so that in order to fulfill the requirements for the child, the Arham extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know. Therefore, whenever the word Rahmat, Rahman, Raham and Rahim are used in Quran, these words have all these 4 broad definitions. It’s because of this that one’s blood relation, that is those who are connected with each other through the same parents are also called Al-Arhaam in Quran.

 

In the earlier ayahs, Allah gave us a clear picture of who the true Momineen are. They are those who (1) Haajaru, migrate away from old beliefs and ways of life not aligned with Allah’s laws, (2) Jaahadu, strive with their time, energy, wealth, and inner strength to stay firm on the path of Allah, (3) Awawu, offer protection and emotional safety to others, and (4) Nas’aru, give active support, backup, and help to those walking the same path. These four actions are what make them true Momineen, as per Haqq, meaning by truth, justice, and their rightful position.

 

This ayah now speaks about those who did the three main actions: they Amanu, i.e., lived with deep conviction and used their intellect to stay aligned with Allah’s system; they Haajaru, i.e., left behind old beliefs or harmful lifestyles to walk the path of Allah; and they Jaahadu, i.e., struggled with their efforts, abilities, and inner selves to support this path. The divine wisdom in this Ayah is towards the Nabiy and the Momineen telling us that these people, are now fully Ma’akum, with you, part of your community, supporting and strengthening your mission.

 

Then comes a powerful reminder about the Arhaam, those who are like the mother’s womb during pregnancy for the child in the womb. Just as a mother’s womb gives complete nourishment, protection, growth, and selfless love to a child, the Arhaam here refers to those among the Momineen who do these three acts, Amanu, Haajaru and Jaahadu, for others. They become a source of safety, strength, and selfless care for each other. These people act as Arhaam, the ones who carry others in their care, just like a mother’s womb.

 

The divine guidance as per this Ayah is that from these Arhaam, some of them play the significant role of Awliya, trusted allies, close protectors, for others. This system of support is in accordance with the Kitaab of Allah, part of the divine system and guidance that we are meant to follow. This ayah teaches that such bonds and support among the Momineen are part of Allah’s laws, and that these roles are earned through action and commitment. The ayah ends by reminding us that Allah is All-Knowing, aware of every detail, every person, every effort, and every connection. Nothing escapes divine wisdom. So the guidance here is to be Momineen as per Haqq, to recognize the value of each other, and to honor those who act as lifelines, protectors, and givers of Rahmat among the Momineen.

 

C.    LESSONS AS PER THESE AYAHS:

By addressing the Nabiy and the Momineen, these Ayahs of Surah Al-Anfal give us the following lessons that we can apply in our daily living:

 

• ALLAH KNOWS THE KHAIR IN QULOOB: The Nabiy and the momieen are instructed to reflect, through both words and actions the Naboa’at, the message of Allah to influence and impact those around them. Allah is fully aware of the Khair, the goodness and potential, in their Quloob, their inner thoughts, intentions, and beliefs. Allah’s system will bring more blessings and goodness their way, even from situations that once felt like loss or hardship since Allah is Ghafoor and Raheem, for the Momineen, who provides protection from the negative impact of past mistakes and grants compassion, support, and growth to those who stay on Allah’s path.

 

• KHAYANAT AND THE ROLE OF THE NABIY: While Khair may now exist in their hearts, these Ayahs remind us that some of these people were involved in betrayal (Khiyanat) in the past, even against Allah. This is not new behavior; it is part of a long-standing mindset. But the divine instruction to the Nabiy is not to dwell emotionally on their past. Instead, the Nabiy is told to stay firm in their role, focused on influence, alignment, and living by truth. Allah is Aleem and Hakeem, always fully aware, lawmaker, judge, wise and perfectly just in dealing with all matters.

 

• DEFINING TRUE MOMINEEN THROUGH ACTION SETS: Allah has given us the divine framework of who the true Momineen are, those who exhibit the characteristics of Momin through four clear actions: Haajaru (leaving behind old ways), Jaahadu (striving with resources and soul), Awawu (providing safety and care), and Nas’aru (offering support and protection). Only when these actions are taken can someone become a Waliy, a trusted ally. Simply the act of Amanu, i.e. to use intellect to seek knowledge, to be peaceful and reach utter conviction with Allah, is not enough without a clear break from harmful systems, previous set of beliefs and practices (Yuhajeru), and so Nabiy can not be the Waily for anyone unless that transformation is complete.

 

• SUPPORT MUST ALLIGN WITH DEEN AND THE MEESAQ: The Nabiy is instructed to give support only for the sake of Deen, the divine system that aligns with our Fitrat and prepares us for accountability. But even in support, there is a boundary, the Meesaq, or binding, unbreakable covenant. If a Meesaq exists between the Momineen and others, it must never be broken and the boundaries of the contract to be respected at all costs. All help, support, and action must stay within that contract. Allah, being Baseer, perceives every act, intention, and promise and we must act with integrity in all dealings.

 

• THE WARNING AGAINST ABANDOING THESE ACTIONS: These ayahs give a clear warning: if the Nabiy and the Momineen do not carry out the four key actions, Haajaru, Jaahadu, Awawu, and Nas’aru, they risk becoming like those who do Kufar and a part of their alliance. The people who do Kufar, i.e. who hide and conceal their facutlies due to blind following, rejecting Haqq and Allah’s Ayaat, form tight alliances that pull others away from truth and justice. If the Momineen do not act, the result will be them becoming a part of the Fitna, a test, trial and condition that tempts people away from the divine path as well as and widespread Fasaad, a magnified, arrogant and self focused corruption that destroys communities, law, and human potential.

 

• THE ARHAAM- MOMIEEN WHO HAAJARU & JAHAADU: If those who Amanu, Haajaru, and Jaahadu, they become fully supportive of, alongside with and part of among the Momineen. These people are like the Arhaam, lifelines, just like a mother’s womb provides nourishment, growth, and selfless care. Within these Arhaam, some serve as Awliya for others, forming a network of support based on Allah’s Kitaab. These roles are earned through action. Allah, being Aleem, knows all intentions, connections, and efforts, and nothing escapes divine awareness.

 

• CONCLUSION: These ayahs together teach that being a true Momin is about clear action, transformation, and support of others in line with Allah’s system. Only those who migrate from harmful ways, strive in Allah’s path, protect and uplift others, and live by the truth can be called Momineen Haqqan, true and rightful Momineen. Allah promises them protection from past wrongs and Rizq Kareem, generous support in all areas of growth. Meanwhile, support must stay within the bounds of the Deen and respect existing Meesaqs. Failure to act on these values risks spreading Fitna and Fasaad. But for those who live this path, their roles become like that of the Arhaam, sources of safety and strength for others, and their place within Allah’s system is assured.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link

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