104. That is: In exchange of the ransom which has been taken from you He will grant you the good fortune of embracing Islam. and in this way you would deserve His forgiveness. provided you appreciate the favour of grant of life.

105. If they are incapable of appreciating the favour done to them by the prophet (Sallal lahu Alaihi wasallam) and they again take up arms against him. they should realise that they would again be overpowered by Muslims.

106. ‘Hijrat’ (migration) does not mean fleeing, but it means leaving one’s native place. people of faith are not landworshippers, they are Godworshippers. Therefore, when Allah’s religion demands that they should leave the land which is growing hostile towards truth, they prepare themselves for this sacrifice. At the time when the Surah Al-Anfal was revealed, Muslim forces were collecting in Madina in order that under the leadership of the prophet disbelief could be resisted. For this reason those who migrated to Madina from Makkah deserved to be honoured.

For further explanation, please see Surah An- Nisa, Note No.177.

107. Jihad does not merely mean striving, it also means that kind of striving which would require the faithful to fight physically against the forces of falsehood. When a war is declared between truth and falsehood, they should spend their wealth, and if necessary should even stake their lives for the defence of the truth.

For further explanation please see Note No.123, Surah Maidah.

108. Denotes the Ansar of Madina who helped the refugee Muslims (Muhajireen) from Makkah in every way. This was not a temporary relief, but they also offered half of their property with sincerity and gave them shelter in their homes.

109. In the text the word used is ‘Auliya’ (Companion), which is the plural of the word ‘wali’. In Arabic this word has various meanings, but when it is used in connection with fighting against the enemy, it means companion, supporter and helper. Here the Muhajireen (refugees) and the Ansar (Helpers) have been termed as companions of one another, which means that they are each other’s helpers in fighting against the infidels, therefore, the responsibility of protecting and helping one another depends on each one of them.

There should be such a unity and cohesion in them that they should be able to protect and defend themselves satisfactorily and should be able to carry. on Jihad for the purpose of truth. This relationship of comradeship which was established between them placed heavy political responsibilities on them.

110. That is: Those who have embraced Islam but have not migrated to Madina, with such persons you have no relationship in political matters and problems. Being Muslims they sure are members of the Muslim Society, but they are not members of the political organization that was taking shape in Madina, therefore, the responsibility of protecting them does not devolve on you, and they also are not bound to respect the treaty which you might have made with any nation.

It is thus clear that Islam’s international law is this that an Islamic state is not responsible for protecting the Muslims living outside its borders and jurisdiction.

111. That is: Although because of their living outside the borders of the Islamic state it is not your legal responsibility to protect them. but since they are your religious brethren and members of the Islamic Ummah. you should help them if they seek your assistance in any religious matter. except in the case where they may by staying in a state with which you have a treaty of peace, and they may be seeking your help against that state. In such a case you should respect the treaty and you should not employ unfair means to help your Muslim brethren.

This clarifies the following points of principles in connection with the International problems:

1. No legal responsibility devolves on an Islamic state to protect the Muslim minority living in a non-lslamic state. But it does not mean that the Islamic state should be totally unconcerned with them and may not help them in religious matters when need arises. but that the Islamic state should help them as they may be deserving it. because all are the members of the Islamic Ummah. For example, if the minority Muslims seek help for constructing mosques, religious schools or for propagation of religion from an Islamic state, then not only nothing prevents the Islamic state to help them, but it should necessarily help them in these activities as far as circumstances permit.

2. If the Islamic State has signed a treaty of peace and no-war with a non-lslamic state, and if that’ Muslim minority of that state seeks the help of the Islamic state in such matters which would be used against the non-lslamic state, there is no permission for the Islamic state to do so. because, it is an open contravention of the treaty.

3. Whether it is a minority or a majority that is being subjected to oppression and repression. nothing should prevent the Islamic state’ to raise its voice against it. because helping the oppressed is the most important principle of Islamic morality.

But this action cannot be taken by the Islamic state if it has a peace treaty with the non-Islamic state.

112. All the infidels combined are one nation. However different and varying may be their ideas and ideologies, so far as their disbelief or denial of the Truth is concerned, they are all agreed on it and they are ever willing to express their combined strength against Islam. If in these circumstances, Muslims do not act on these directives which are being given them to be mutually helpful and united, and to provide help to the oppressed Muslims outside the Islamic state, then it would result in great mischief and disturbances.

Today the atmosphere of the world has become so polluted and, dusty with mischiefs and intrigues that it has become difficult for the followers of the path of truth to breathe in it, and the flood of disturbances has overtaken the world in such a way that big and small nations, all are drowning in it, and Muslims and non-Muslims all are being swept away. It is the result of the fact that the Muslims who should have risen as a righteous force could not rise in such a way. They hold power in various countries, but they are negligent of their duties, and they are totally careless of the resources which are to be employed to eliminate mischief and evil from the world. In such a condition if Allah’s wrath is descending down on the peoples of the world, it should not surprise anyone.

113. In the foregoing Verse, Muhajireen and Ansar were told of their responsibilities. Here they are called true and firm believers and they are being given the glad tidings of success in the Hereafter.

114. The Muhajireen and Ansar are being directed to treat those persons who would embrace Islam subsequently, would migrate and participate in jihad along with them as belonging to their group, of them; and they are asked not to discriminate against them on the ground that they were previously their enemies.

115. That is: So far as inheritance is concerned, it would be decided on the basis of blood ties, and not on the basis of this brotherhood that was established between the Muhajireen and the Ansar. This relationship has its own importance while the blood relationship is also important in its own way. The basis of Allah’s Law of Inheritance is the blood relationship, because in social affairs their rights have priority. Here only a directive about the principle is given. Later on when Surah An-Nisa was revealed, therein details of the law of inheritance have been given.