Transliteration:( Yaaa aiyuhan Nabiyyu harridil mu'mineena 'alal qitaal; iny-yakum minkum 'ishroona saabiroona yaghliboo mi'atayn; wa iny-yakum minkum mi'atuny yaghlibooo alfam minal lazeena kafaroo bi anahum qawmul laa yafqahoon )
144. this emerge two issues:Â
1. Participation in the Holy War is a highest form of worship. The Holy Prophet was ordered to instill in the people desire for it. Thus who ever stops you from Holy War is a devileg, Mirza Goolam Qadyani.
2. Every possible means of instilling this desire for Holy War is permissible. This includes to set salaries for the soldiers, to take care of their wives and children, to appreciate and value the brave etc.
145. In this verse there is a glad tiding as well as a special command. The glad tidings is that the Muslim warriors out of the grace of Allah Almgithy would overpower infidels ten times their number. Allah Almighty had fulfilled this promise. Secondly, it becomes incumbent upon the Muslims that a single soldier should not take to his heels of opposing ten enemies, but remain steadfast. However this command was abrogated by the next "Now Allah Almighty has lightened your burden." Thus abrogation is not giving glad tidings but it is a command.
146. Because they are fighting like this not for the pleasure of Allah Almighty but to boost their own ego, just like how the animals fight amongst themselves. Hence they would not be able to remain steadfast against such opposition which fights for the sole pleasure of Allah Almighty. From this we learn that to fight for national and territorial gains is sheer ignorance. The believer fights only for the sake of Allah Almighty and His Beloved Prophet
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The tafsir of Surah Al-Anfal verse 65 by Ibn Kathir is unavailable here.
Please refer to Surah Anfal ayat 64 which provides the complete commentary from verse 64 through 66.
(8:65) O Prophet! Rouse the believers to fighting. If they be twenty of you who persevere they shall vanquish two hundred; and if there be of you a hundred, they shall vanquish a thousand of those who disbelieve, for they are a people who lack understanding.[47]
47. What is nowadays called morale has been described as ‘understanding’ in the Qur’an. The Qur’anic expression is more scientific than the currently used word ‘morale’. For the word in this context refers to the one who is fully cognizant of his objective, who is quiet clear in his mind that the cause for which he has staked his life is much more valuable than his own life, and hence if that cause is left unrealized, his life will lose all its worth and meaning. Such a conscious, comitted person actually becomes many times more powerful than he who fights without any consciousness of his cause, even though the two might be comparable in physical strength. Above all, he who has a clear understanding of reality of his own being, of God, of his relationship with God, of the reality of life and death, and of life after death, who is also well aware of the difference between truth and falsehood, and of the consequences of the victory of falsehood over truth, his strength surpasses by far the strength of others for whom, even though they ‘understand’, their consciousness is related to nationalism or patriotism or class conflict. It is for this reason that the Qur’an declares that a believer with understanding is ten times stronger than an unbeliever. For the believer understands the truth and a non-believer does not. It may be remembered, however, that the verse also mentions another important factor in addition to ‘understanding’ which makes a believer much stronger than an unbeliever, and that is ‘patience’.
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