consists of 75 verses, 1,075 sentences 5,080 letters and 9Rukuís
It takes its name AL-ANFAL (The Bounties) from the first verse.
It was revealed in 2 A. H. after the Battle of Badr the first battle between Islam and kufr. As it contains a detailed and comprehensive review of the Battle it appears that most probably it was revealed at one and the same time. But it is also possible that some of the verses concerning the problems arising as a result of this Battle might have been revealed later and incorporated at the proper places to make it a continuous whole. At any rate in the whole Sura there is nothing that might show that it is a collection of a couple of discourses that have been patched up together.
Before reviewing the Surah, it is worthwhile to consider the events that led to the Battle of Badr. During the first decade or so of the Prophethood at Makkah, the Message had proved its firmness, and stability. This was the result of two things. F'irst, the Messenger, who possessed the highest qualities of character, was performing his Mission with wisdom, foresight and magnanimity. He had shown by his conduct that he had made up his mind to carry the movement to a successful end and, therefore, was ready to face all sorts of dangers and obstacles in the way. Secondly, the Message was so charming that it attracted the minds and hearts of the people irresistibly towards itself. So much so that all obstacles of ignorance, superstition and petty prejudices failed to check its advance. That is why the Arab upholders of the ways of "ignorance," who looked down upon it in its initial stages, had begun to reckon it as a serious menace during the last period of the stay of the Holy Prophet at Makkah, and were bent on crushing it with all the force at their command. But in spite of the above-mentioned strength, the movement still lacked certain things to lead it to victory
First, it had not yet been fully proved that it had gathered round it a sufficient number of such followers who not only believed in its truth, but also had such an intense devotion to its principles that they were ready to expend all their energies and all that they possessed in the struggle for its success and establishment. So much so that they were ready to sacrifice their lives in the fight against the whole world itself even though they should be their own nearest relative. It is true that the followers of Islam had endured the severest persecutions at the hands of the Quraish of Makkah and had given a good proof of the firmness of their faith and their strong relation with Islam, yet further trials were required to show that Islam had succeeded in acquiring such a band of followers which considered nothing dearer than its ideal and was ready to sacrifice life for it.
Secondly, though the voice of Islam had reached every part of the country, its effects were yet scattered and its acquired strength was spread here and there: it had not yet gathered sufficient force essential for a decisive conflict with the old established order of "ignorance".
Thirdly, Islam had yet no home of its own and had not established itself firmly anywhere in the land where it could consolidate its power and make it a base for further action. For the Muslims were scattered all over the country and were living among the unbelievers as aliens whom their bloodthirsty enemies wanted to uproot from their own homes.
Fourthly, the Muslims had not yet had an opportunity to demonstrate practically the blessings of the system of life based on Islam. There was neither any Islamic culture, nor any social, economic or political system; nor were there any established principles of war and peace for their guidance. Therefore the Muslims had no opportunity for demonstrating those moral principles on which they intended to build their entire system of life; nor had it been proved on the touchstone of trial that the Muslims as a community were sincere in the proclamation of the Message. Allah created opportunities for making up these deficiencies. During the last four years or so of the Prophet's stay at Makkah, the voice of Islam had been proving effective at Yathrab and the people for various reasons had been accepting the messagc more readily than other clans of Arabia. So much so that in the twelfth year of Prophethood on the occasion of Hajj a deputation of 75 people met the Holy Prophet in the darkness of night. These people not only accepted Islam, but also offered to give him and his followers a home. As this was a most epoch making opportunity provided by Allah, the Holy Prophet took advantage of it. The significance of this offer was quite clear to the people of Yathrab, and they fully realized that this was not an invitation to a mere fugitive, but to the Messenger of Allah so that he should become their leader and ruler. Likewise they knew that they were not inviting the Muslim refugees to give them shelter from persecution but to assemble them from all over the country for their integration with themselves to form an organized community. Thus the offer of the people of Yathrab was to make Yathrab the "City of Islam." Accordingly the Holy Propliet accepted their invitation and made it the first "City of Islam" in Arabia. And the people of Yathrab were fully aware of the implications of this offer. It was indeed a declaration of war against the whole of Arabia, and an invitation to their own social and economic boycott as well. And when the Ansar from Yathrab declared their allegiance to the Holy Prophet at Aqabah, they knew fully well its consequences. During the course of the formal declaration of allegiance, Asad-bin- Zurarah, the youngest of all the delegates from Yathrab, stood up and said, "O people of Yathrab! Just listen to me and consider the matter carefully in all its aspects. Though we have come to him, regarding him only as a Messenger of Allah, we should know that we shall be inviting the enmity of the whole of Arabia. For when we take him away to Yathrab, we shall be attacked and our children may be put to the sword. Therefore if you have the courage in your hearts to face it, then and then only, you should declare your allegiance to him and Allah will give you its reward. But if you love your lives more than him and his Message, then leave this matter and frankly excuse yourselves, for at this time Allah may accept your excuses."
Abbas bin Ubadah bin Naalah, another member of the delegation, reiterated the same thing, saying, Do you understand the implication of the declaration of your allegiance to this person?" (Voices, "Yes, we know it.") "You are challenging the whole world to war by your declaration of allegiance to him. There is every likelihood of a serious menace to your lives and properties. Therefore consider it well. If you have any idea lurking in your minds that you will then hand him over to his enemies, it is much better to leave him alone now, because that conduct shall bring shame and disgrace to you in this world and the next. On the other hand, if you have sincerely resolved that you will endure all kinds of consequences that will follow as a result of this invitation, then it would be the best thing to take the oath of allegiance to him because, by God, this will surely bring good to you in this world as well as in the next world." At this all the members of the delegation cried with one voice, "We are ready and prepared to risk all our wealth and our noble kith and kin for his sake." It was then that the famous oath of allegiance, which is known as the "Second Oath of Allegiance at Aqabah" was taken.
On the other side, the people of Makkah also understood fully well the implications of this matter from their own point of view. They realised that Muhammad (Allah's peace be upon him), who, they knew well, had a great personality and possessed extraordinary abilities, was going to gain a strong footing, by this allegiance. For this would help integrate his followers, whose constancy, determination, and unwavering fidelity to the Messenger had been tried, into a disciplined community under his wise leadership and guidance. And they knew that this would spell death for their old ways of life. They also realised the strategic importance of Al-Madinah to their trade, which was their chief means of livelihood. Its geographical position was such that the Muslims could strike with advantage at the caravans travelling on the trade route between Yaman and Syria, and thus strike at the root of their economy and that of other pagan clans very effectively. The value of the trade done by the people of Makkah alone on this route, not to count that of raif and other places, amounted to about two hundred thousand dinars annually. As the Quraish were fully aware of the implications of the oath of allegiance at Aqabah, they were greatly perturbed when they got wind of it the same night. At first they tried to win over the people of Al-Madinah to their side. But when they saw that the Muslims were migrating to Al- Madinah in small groups, they realised that the Holy Prophet was also going to emigrate soon from there. Then they decided to adopt an extreme measure to prevent this danger. A few days before his migration, the Quraish held a council to consider the matter. After a good deal of argument; they decided that one person should be taken from each of the families of Quraish other than that of Banu Hashim to put an end to the life of the Holy Prophet. This was to make it difficult for the family of the Holy Prophet to fight alone with all the other families of the Quraish and thus to force them to accept blood-money for his murder instead of taking revenge from them, but by the grace of Allah their plot against the life of the Holy Prophet failed because of his admirable foresight and full trust in Allah, and he reached Al-Madinah safe and sound. When they could not prevent his emigration, it occurred to them to exploit Abdullah bin Ub who had begun to cherish a grievance against the Holy Prophet since his arrival at Al-Madinah. He was an influential chief of Al-Madinah and the people had agreed to make him their king. But when the majority of Aus and Khazraj clan became Muslims and acknowledged the Holy Prophet as their leader, guide and ruler, all his hopes of becoming a king came to an end. Therefore the Quraish wrote to him, "As you have given shelter to our enemy, we tell you plainly that you should either fight with him yourself or exile him from your city otherwise we swear by God that we will invade your city, kill your males and make your females our slave girls." This letter added fuel to the flames of his jealousy and he was inclined to do some mischief, but the Holy Prophet took timely precautions and defeated his evil designs. The Quraish got another opportunity to hold out a threat. When Sa'ad bin Mu'az, another chief of Al-Madinah, went to Makkah to perform Umrah, Abu Jahl interrupted him at the very door of the Kabah, saying, "Do you think we will let you perform Umrah in peace wlien you give shelter and help to renegades from us? Had you not been a guest of Ummayyah bin Khalf, you would not have gone alive from here." Sa'ad replied, "By Allah, if you prevent me from this, I will retaliate in a worse manner and block your route near Al-Madinah." This incident virtually led to a declaration from the people of Makkah that they would prevent the Muslims from a pilgrimage to the Kabah, and from the people of Al-Madinah that as a retaliation they would block their trade route to Syria against the opponents of Islam. As a matter of fact there was no other alternative for the Muslims than to keep a strong hold on this route so as to force the Quraish, and the other clans, whose interests were vitally bound with this route, to reconsider their inimical and antagonistic attitude towards them. That is why the Holy Prophet attached the greatest importance to this problem. As soon as he was free from making the preliminary arrangements for organizing the newly formed Muslim Community and settling peace terms with the neighbouring Jewish habitations, he adopted two measures in this connection
First, he entered into negotiations with those clans who lived between the Red Sea and this route so as to make alliances with them or at east to persuade them to make treaties of neutrality with the Muslims. He was successful in this, and he entered into a treaty of non-alignment with Juhainah, which was a very important clan of the hilly tract near the sea coast. Then, at the end of the first year of Hijrah, he made a treaty of defensive alliance with Bani Damrah, who lived near Yanb'u and Zawal Ushairah. In 2 A. H. Bani Mudlij also joined the alliance, as they were the neighbours and allies of Bani Damrah. Then it so happened that quite a large number of these people were converted to Islam as a result of the missionary work done by the Muslims.
Secondly, he successively sent small bands of his men on this route to serve as a warning to the Quraish, and himself accompanied some of them. In the first year of Hijrah, four expeditions were sent there, that is, the expedition under Hamzah, the expedition under Ubaidah bin Harith, the expedition under Sa'ad bin Abi Waqqas and the Al-Abwa' expedition under the Holy Prophet himself. In the first month of the second year two more incursions were made on the same route. These are known as Buwat Expedition and Zawal Ushairah Expedition. Two things about all these expeditions are noteworthy. First, no blood was shed and no caravans were plundered in any of these expeditions. This proves that the real object of these expeditions was to show to the Quraish which way the wind was blowing. Secondly, not a single man from the people of Al-Madinah was sent by the Holy Prophet on any of these incursions. All the bands consisted purely of the immigrants from Makkah so that the conflict should remain between the people of the Quraish themselves and should not further spread by the involvement of other clans. On the other side, the Quraish of Makkah tried to involve others also in the conflict. When they sent bands towards Al-Madinah, they did not hesitate to plunder the people. For instance, an expedition under the leadership of Kurz bin Jabir al-Fihrl plundered the cattle of the people of Al-Madinah from the very vicinity of the city to show what their real intentions were.
This was the state of affairs when, in Sha'aban, 2 A.H. (February or March, 623 A.D.) a big trade caravan of the Quraish, carrying goods worth $50,000 or so, with only a guard of thirty to forty men, on its way back from Syria to Makkah, reached the territory from where it could be easily attacked from Al-Madinah. As the caravan was carrying trade goods worth thousands of pounds, and was scantily guarded, naturally Abu Sufyan, who was in charge of it, from his past experience feared an attach from the Muslims. Accordingly, as soon as he entered the dangerous territory, he despatched a camel rider to Makkah with a frantic appeal for help. When the rider reached Makkah, he, following an old custom of Arabia, tore open the ears of his camel, cut open his nose and overturned the saddle. Then rending his shirt from front and behind, he began to cry aloud at the top of his voice, "O people of Quraish despatch help to protect your caravan from Syria under the charge of Abu Sufyan, for Muhammad with his followers is in pursuit of it; otherwise I don't think you will ever get your goods. Run, run for help." This caused great excitement and anger in the whole of Makkah and all the big chiefs of the Quraish got ready for war. An army, consisting of 600 armoured soldiers and cavalry of 100 riders with great pomp and show marched out for a fight. They intended not only to rescue the caravan but also to put to an end, once for all, the new menace from the Muslims who had consolidated themselves at Al-Madinah. They wanted to crush that rising power and overawe the clans surrounding the route so as to make it absolutely secure for future trade. Now the Holy Prophet, who always kept himself well informed of the state of affairs, felt that the decisive hour has come and that was the right time when he must take a bold step; otherwise the Islamic Movement would become lifeless for ever and no chance would be left for it to rise again. For if the Quraish invaded Al-Madinah, the odds would be against the Muslims. The condition of the Muslim Community was still very shaky because the immigrants Muhajirin had not been able to stabilise their economy during the short period (less than two years) of their stay at Al-Madinah; their helpers, the Ansar had not yet been tried; and the neighbouring Jewish clans were antagonistic. Then there was a strong group of hypocrites and mushriks in Al-Madinah itself; above all, the surrounding clans lived in awe of the Quraish and had all their religious sympathies with them. The Holy Prophet, therefore, felt that the consequences of this possible invasion would not be favourable to the Muslims. The second possibility was that they would not invade Al-Madinah but try only to escort their caravan safely and securely by a mere show of force. In that case, too, if the Muslims remained inactive, it would affect their reputation adversely. Obviously, this weak stand in the conflict would embolden the other Arabs also and make the position of the Muslims very insecure in the country and the surrounding clans would, at the instance of the Quraish, start hostilities against them, and the Jews, the hypocrites and the mushriks of Al- Madinah would openly rise against them and not only endanger their security of life, property and honour but make it difficult for them even to live there. The Muslims would not be able to inspire the enemy with awe so as to keep safe from them their life, property and honour. A careful study of the situation led the Holy Prophet to make up his mind to take a decisive step and go into the battle with whatever little strength he could muster, for thus and thus only could he show whether the Muslim Community had the right to survive or was doomed to perish.
When he arrived at this momentous decision, he called the Muhajirin and the Ansar together and placed the whole position before them, without any reservation. He said, "Allah has promised that you will confront one of the two, the trade caravan coming from the north or the army of the Quraish marching from the south. Now tell me which of the two you want to attack!" A large majority of the people replied that they wanted to attack the caravan. But the Holy Prophet who had something else before him, repeated the same question. At this Miqdad bin 'Amr, a Muhajir, stood up and said, "O Messenger of Allah! Please march to the side to which your Lord commands you; we will accompany you wherever you go. We will not say like the Israelites, 'Go and let you and your Lord fight we will wait'. In contrast to them we say, 'Let you and your Lord fight; we will fight by your side to our last breath'." Even then he did not announce any decision but waited for a reply from the Ansar who had not yet taken any part in any battle of Islam. As this was the first opportunity for them to prove that they were ready to fulfil their promise of fighting for the cause of Islam, he repeated the question without directly addressing them. At this, Sa'ad bin Mu'az, an Ansar, stood up and said, "Sir, it appears that you are putting the question to us." When the Holy Prophet said, "Yes", the Ansar replied, "We have believed in you and confirmed that what you have brought is the Truth, and have made a solemn pledge with you that we will listen to you and obey you. Therefore, O Messenger of Allah, do whatever you intend to do. We swear by Allah Who has sent you with the Truth that we are ready to accompany you to the sea shore and if you enter it, we will plunge into it. We assure you that not a single one of us will remain behind or forsake you, for we will not hesitate at all to go to fight, even if you should lead us to the battlefield tomorrow. We will remain steadfast in the battle and sacrifice our lives in the fight. We do hope that by the grace of Allah our behaviour will gladden your heart. So, trusting in Allah's blessing, take us to the battlefield." After these speeches it was decided that they should march towards the army of the Quraish and not towards the trade caravan. But it should be noted that the decision was of an ordinary nature. For the number of people, who came forward to go to the battlefield, was only a little more than three hundred (86 Muhajirs, 62 from Aus and 170 from Khazraj). Then the little army was ill-armed and hardly equipped for battle. Only a couple of them had horses to ride and the others had to take their turn in threes and fours on the back of a camel, out of the 70 they had in all. Above all, they had not got enough weapons for the battle; only 60 of them had armours. It is, therefore, no wonder that with the exception of those who were prepared to sacrifice their lives for the cause of Islam, the majority of those who had joined the expedition, were so filled with fear that they felt as if they were knowingly going into the jaws of death. Then there were people who always looked at things from a selfish point of view. Though they had embraced Islam, they did not realize that their faith would demand the sacrifice of their lives and properties from them; they were of the opinion that it was a mad expedition prompted by irrational enthusiasm for religion. But the Holy Prophet and the true Believers had realized the urgency of that critical hour which required the risk of life: therefore they marched straight to the south-west, wherefrom the army of the Quraish was coming. This is a clear proof of the fact that from the very beginning they had gone out to fight with the army and not to plunder the caravan. For if they had aimed at plundering the caravan they would have taken the north-westerly direction and not the south-westerly one.
The two parties met in combat at Badr on the seventeenth of Ramadan. When the two armies confronted each other and the Holy Prophet noticed that the Quraish army outnumbered the Muslims by three to one and was much better equipped, he raised his hands up in supplication and made this earnest prayer with great humility: "O Allah! Here are the Quraish proud of their war material: they have come to prove that Thy Messenger is false. O Allah! now send that succour that Thou hast promised to give me. O Allah! If this little army of Thy servants is destroyed, then there will be left none in the land to worship Thee." In this combat the emigrants from Makkah were put to the hardest test for they had to fight against their own near and dear relatives and put to the sword their fathers, their sons, their paternal and maternal uncles and their brothers. It is obvious that only such people could have come out successful in this hardest of tests as had accepted the Truth sincerely and cut off all relations with falsehood. And in another way the test to which the Ansar were put was not less hard. So far they had only alienated the powerful Quraish and their allies by giving shelter to the Muslims against their wishes but now, for the first time, they were going to give fight to them and to sow the seeds of a long and bitter war with them. This was indeed a very hard test for it meant that a small town with a population of a few thousand inhabitants was going to wage a war with the whole of Arabia. It is obvious that only such people could take this bold step who believed in the Truth of Islam so firmly that they were ready to sacrifice every personal interest for its sake. So Allah accepted the self-sacrifices of the Muhajirin and the Ansar because of their true faith, and rewarded them with His succour. The proud, well-armed Quraish were routed by these ill-equipped devotees of Islam. Seventy men of their army were killed and seventy captured as prisoners and their arms and equipment came into the hands of the Muslims as spoils of war. All their big chiefs, who were their best soldiers and who had led the opposition to Islam, were killed in this Battle. No wonder that this decisive victory made Islam a power to be reckoned with. A Western research scholar says that before the Battle of Badr, Islam was merely a religion and a state but after the Battle it became the state religion, nay, the state itself.
It is this great Battle that has been reviewed in this Surah. But let it be noted that in some respects this review is quite different from the reviews that are usually made by the worldly commanders after a great victory. Instead of gloating over the victory, the moral weaknesses that had come to the surface in that expedition have been pointed out so that the Muslims should try their best to reform themselves.
It has been impressed upon them that the victory was due to the succour of Allah rather than to their own valour and bravery so that the Muslims should learn to rely on Him and obey Allah and His Messenger alone. The moral lesson of the conflict between the Truth and falsehood has been enunciated and the qualities which lead to success in a conflict have been explained. Then the Surah addresses the mushriks, the hypocrites, the Jews and the prisoners of this war in a very impressive manner that should teach them a good lesson. It also gives instructions in regard to the spoils of war. The Muslims have bean told not to regard these as their right but as a bounty from Allah. Therefore they should accept with gratitude the share that is granted to them out of it and willingly accede to the share which Allah sets apart for His cause and for the help of the needy.
Then it also gives normal instructions concerning the laws of peace and war for these were urgently needed to be explained at the stage which the Islamic Movement had entered. It enjoined that the Muslims should refrain from ways of "ignorance" in peace and war and thus should establish their moral superiority in the world. It also meant, to demonstrate to the world in actual practical life the morality which it had been preaching to the world from the very beginning of Islam and had been enjoining that practical life should be based on the same. It also states some articles of the Islamic Constitution which help differentiate the status of the Muslims living within the limits of Dar-ul-Islam (the Abode of Islam) from that of the Muslims living beyond its limits.
IMPORTANT: Please note that the Digest is based upon these outstanding translations and they have been reproduced here for the benefit of serious readers of the Quríaan; the copyrights of these works are held by their respective authors/publishers from whom they can be purchased by anyone interested in acquiring them and we ardently hope that no offence will be taken by their inclusion.
Bismi Allahi alrrahmani alrraheemi
Context of Revelation : The following verses were revealed when those who participated in the Battle of Badr disagreed with each other over spoils of war, so the issue was taken out of their hands and placed in the hands of the Prophet with clear instructions on priorities to their entitlement. These priorities still apply to all Islamic states across the world who abide by the Shariyyah
8 : 1
1. Yas-aloonaka AAani al-anfali quli al-anfalu lillahi waalrrasooli faittaqoo Allaha waaslihoo thata baynikum waateeAAoo Allaha warasoolahu in kuntum mu/mineena
They ask you (O Mohammed) about spoils of war. Say : 'The spoils belong to Allah and His messenger. Keep your duty to Allah and let there be harmony between you and abide by the discretion of Allah and His messenger, - if you believe in them.
8 : 2
2. Innama almu/minoona allatheena itha thukira Allahu wajilat quloobuhum wa-itha tuliyat AAalayhim ayatuhu zadat-hum eemanan waAAala rabbihim yatawakkaloona
True believers are they whose hearts fill with reverence at the mention of Allah's name and whose faith exacerbates when they hear His revelations being recited to them and who trust their Lord alone -
8 : 3
3. Allatheena yuqeemoona alssalata wamimma razaqnahum yunfiqoona
And who perpetuate worship and spend in Our way some of what We have bestowed upon them.
8 : 4
4. Ola-ika humu almu/minoona haqqan lahum darajatun AAinda rabbihim wamaghfiratun warizqun kareemun
Only they are the true believers, and for them are levels of esteem in the eyes of their Lord, and for them is redemption and a generous provision!
(A clear cut definition of who the true believers really are in the eyes of Allah : those who implicitly obey Allah and respect the guidelines provided by the Prophet; those who refrain from creating rifts between themselves on matters entailing controversy; those whose hearts thump from fear generated by respect when the name of Allah is mentioned; whose faith multiplies and consolidates whenever His revelations are recited to them; who surrender all their affairs in His hands and to His will; who establish consistent worship and gladly share the comforts bestowed on them by their Lord with those who deserve to be looked after)
8 : 5
5. Kama akhrajaka rabbuka min baytika bialhaqqi wa-inna fareeqan mina almu/mineena lakarihoona
Although your Lord caused you (O Mohammed) to come out of your house in order to vindicate the Truth, a group among the believers were unhappy about it -
8 : 6
6. Yujadiloonaka fee alhaqqi baAAda ma tabayyana kaannama yusaqoona ila almawti wahum yanthuroona
Disputing with you over the Truth after it was made manifest to them, as though they were being dragged towards a certain death!
(The events which triggered off the armed conflict between the believers and disbelievers, culminating in the Battle of Badr were as follows :
When a trading caravan belonging to the tribe of Quraish set out from Syria towards Mecca, escorted by a party of armed guards under the command of Abu Sufian, it presented the Muslims with an opportunity to raid the caravan and plunder it for Spoils. Towards this end, the Prophet put together a small army of 300 men and embarked on what had seemed like an easy and hassle free catch.
However, when Abu Jehl, a sworn enemy of the Prophet and of Islam heard about the planned raid of the caravan by the Muslim warriors, he raised an even bigger army of 1000 well trained, well armed and well equipped soldiers and headed towards the caravan under the pretext of providing it with protection, but inwardly determined to root out the Muslim brotherhood once and for all.
But the chain of events took an unexpected turn when Abu Sufian, unaware that Abu Jehl was on his way along with his great army to provide him protection, decided not to risk the threat posed by the Muslims and made a U turn half way through, preferring to go back to Syria instead of proceeding to Mecca.
But Abu Jehl, whose hidden agenda was to confront the prophet and his men and wipe them out, refused to accept the recommendation of his militia men to go home, now that the purpose of their campaign was defeated, and compelled them to head for Badr and lay in wait for the enemy.
Meanwhile, the Prophet also came up against arguments and disagreements from his own regiment, most of whom wanted him either to go after the caravan and take it, or return home to their families instead of going to Badr and getting involved in a major armed conflict, especially in view of the fact that they were few in numbers, inexperienced and ill-equipped.
The choice made by his men did not meet with the Prophet's approval because Allah had promised to help the Muslims score a decisive victory over the disbelievers, no matter how strong and numerous they were, and it was His will that a confrontation should take place on that day between the believers and the disbelievers, so that Truth was vindicated and Falsehood was exposed. Besides, not seizing the opportunity of putting the disbelievers in their place with the help of Allah demonstrated a lack of faith in His word, which was not acceptable to him under any circumstances. Hence, despite the opposition from the rest of his men, he motivated his closest associates to trust his judgement, follow his instinct and take the plunge, leaving the end result in the hands of Allah
The remonstration in the verse is aimed at those who disagreed with the Prophet and showed reluctance to proceed against the army of Abu Jehl even after it was openly declared to them that a victory over the disbelievers on that occasion was not merely a possibility but a clear guarantee vouchsafed by Allah. Hence there really was no need for them to drag their heels as if they were being propelled towards a certain death).
8 : 7
7. Wa-ith yaAAidukumu Allahu ihda altta-ifatayni annaha lakum watawaddoona anna ghayra thati alshshawkati takoonu lakum wayureedu Allahu an yuhiqqa alhaqqa bikalimatihi wayaqtaAAa dabira alkafireena
And remember when Allah made a promise to you that one of the two bands of the enemy is yours; and you wanted it to be the one that bore no arms; but Allah wanted the Truth to be upheld by the power of His word and to sever the roots of the enemy -
8 : 8
8. Liyuhiqqa alhaqqa wayubtila albatila walaw kariha almujrimoona
So that Truth emerged as Truth, and Falsehood as Falsehood, no matter how bad the guilty felt.
(The two bands of enemy refers to the trading caravan escorted by a small contingent of scantily armed guards under the command of Abu Sufian and the 1000 strong army of disbelievers raised by the tribe of Quraish for Abu Jehl).
* * *
Context of Revelation : The following verse was revealed on the eve of the Battle of Badr when the Prophet despairingly looked at his own small band of believers as opposed to the overwhelming might of the enemy and went down on his knees before Allah, pleading for His intervention and help to protect those who were striving with their lives for His cause, saying : 'If You let them be destroyed at the hands of disbelievers, there will not be anyone left on earth to take Your name and to offer You worship, O Lord of ours!').
8 : 9
9. Ith tastagheethoona rabbakum faistajaba lakum annee mumiddukum bi-alfin mina almala-ikati murdifeena
When you implored your Lord for help, He heard your invocation and promised : 'I will surely help you with thousands of angels, column upon column!'
8 : 10
10. Wama jaAAalahu Allahu illa bushra walitatma-inna bihi quloobukum wama alnnasru illa min AAindi Allahi inna Allaha AAazeezun hakeemun
And Allah caused this to happen to provide you with sense of elation and to relieve your hearts of anxiety! Victory comes from none but Allah, the Meritorious, the Sagacious! (R)
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
1. They ask you (O Muhammad SAW) about the spoils of war. Say: "The spoils are for All‚h and the Messenger." So fear All‚h and adjust all matters of difference among you, and obey All‚h and His Messenger (Muhammad SAW), if you are believers.
2. The believers are only those who, when All‚h is mentioned, feel a fear in their hearts and when His Verses (this Qur'‚n) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone);
3. Who perform As-Sal‚t (Iq‚mat≠as≠Sal‚t) and spend out of that We have provided them.
4. It is they who are the believers in truth. For them are grades of dignity with their Lord, and Forgiveness and a generous provision (Paradise).
5. As your Lord caused you (O Muhammad SAW) to go out from your home with the truth, and verily, a party among the believers disliked it;
6. Disputing with you concerning the truth after it was made manifest, as if they were being driven to death, while they were looking (at it).
7. And (remember) when All‚h promised you (Muslims) one of the two parties (of the enemy i.e. either the army or the caravan) that it should be yours, you wished that the one not armed (the caravan) should be yours, but All‚h willed to justify the truth by His Words and to cut off the roots of the disbelievers (i.e. in the battle of Badr).
8. That He might cause the truth to triumph and bring falsehood to nothing, even though the MujrimŻn (disbelievers, polytheists, sinners, criminals, etc.) hate it.
9. (Remember) when you sought help of your Lord and He answered you (saying): "I will help you with a thousand of the angels each behind the other (following one another) in succession."
10. All‚h made it only as glad tidings, and that your hearts be at rest therewith. And there is no victory except from All‚h. Verily, All‚h is All-Mighty, All-Wise.
YUSUFALI: They ask thee concerning (things taken as) spoils of war. Say: "(such) spoils are at the disposal of Allah and the Messenger: So fear Allah, and keep straight the relations between yourselves: Obey Allah and His Messenger, if ye do believe."
PICKTHAL: They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers.
SHAKIR: They ask you about the windfalls. Say: The windfalls are for Allah and the Messenger. So be careful of (your duty to) Allah and set aright matters of your difference, and obey Allah and His Messenger if you are believers.
YUSUFALI: For, Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord;
PICKTHAL: They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when His revelations are recited unto them they increase their faith, and who trust in their Lord;
SHAKIR: Those only are believers whose hearts become full of fear when Allah is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust.
YUSUFALI: Who establish regular prayers and spend (freely) out of the gifts We have given them for sustenance:
PICKTHAL: Who establish worship and spend of that We have bestowed on them.
SHAKIR: Those who keep up prayer and spend (benevolently) out of what We have given them.
YUSUFALI: Such in truth are the believers: they have grades of dignity with their Lord, and forgiveness, and generous sustenance:
PICKTHAL: Those are they who are in truth believers. For them are grades (of honour) with their Lord, and pardon, and a bountiful provision.
SHAKIR: These are the believers in truth; they shall have from their Lord exalted grades and forgiveness and an honorable sustenance.
YUSUFALI: Just as thy Lord ordered thee out of thy house in truth, even though a party among the Believers disliked it,
PICKTHAL: Even as thy Lord caused thee (Muhammad) to go forth from thy home with the Truth, and lo! a party of the believers were averse (to it).
SHAKIR: Even as your Lord caused you to go forth from your house with the truth, though a party of the believers were surely averse;
YUSUFALI: Disputing with thee concerning the truth after it was made manifest, as if they were being driven to death and they (actually) saw it.
PICKTHAL: Disputing with thee of the Truth after it had been made manifest, as if they were being driven to death visible.
SHAKIR: They disputed with you about the truth after it had become clear, (and they went forth) as if they were being driven to death while they saw (it).
YUSUFALI: Behold! Allah promised you one of the two (enemy) parties, that it should be yours: Ye wished that the one unarmed should be yours, but Allah willed to justify the Truth according to His words and to cut off the roots of the Unbelievers;-
PICKTHAL: And when Allah promised you one of the two bands (of the enemy) that it should be yours, and ye longed that other than the armed one might be yours. And Allah willed that He should cause the Truth to triumph by His words, and cut the root of the disbelievers;
SHAKIR: And when Allah promised you one of the two parties that it shall be yours and you loved that the one not armed should he yours and Allah desired to manifest the truth of what was true by His words and to cut off the root of the unbelievers.
YUSUFALI: That He might justify Truth and prove Falsehood false, distasteful though it be to those in guilt.
PICKTHAL: That He might cause the Truth to triumph and bring vanity to naught, however much the guilty might oppose;
SHAKIR: That He may manifest the truth of what was true and show the falsehood of what was false, though the guilty disliked.
YUSUFALI: Remember ye implored the assistance of your Lord, and He answered you: "I will assist you with a thousand of the angels, ranks on ranks."
PICKTHAL: When ye sought help of your Lord and He answered you (saying): I will help you with a thousand of the angels, rank on rank.
SHAKIR: When you sought aid from your Lord, so He answered you: I will assist you with a thousand of the angels following one another.
YUSUFALI: Allah made it but a message of hope, and an assurance to your hearts: (in any case) there is no help except from Allah: and Allah is Exalted in Power, Wise.
PICKTHAL: Allah appointed it only as good tidings, and that your hearts thereby might be at rest. Victory cometh only by the help of Allah. Lo! Allah is Mighty, Wise.
SHAKIR: And Allah only gave it as a good news and that your hearts might be at ease thereby; and victory is only from Allah; surely Allah is Mighty, Wise.
8 : 11
11. Ith yughashsheekumu alnnuAAasa amanatan minhu wayunazzilu AAalaykum mina alssama-i maan liyutahhirakum bihi wayuthhiba AAankum rijza alshshaytani waliyarbita AAala quloobikum wayuthabbita bihi al-aqdama
And when He plunged you into a slumber, it was to rid you of battle fatigue; and when He soaked you in rain, it was to cleanse your soiled bodies and to break the devil's hold on you and to reassure your hearts and to give you a firm foothold in the battlefield!
(According to Muslim traditions, several miracles of Allah are said to have taken place in course of the battle of Badr. Foremost of these was the presence of Angels in the midst of the Muslims come to help them at the behest of Allah and as promised by Him. Invisible to the naked eye, but very much present, they pursued relentlessly the retreating army of Abu Jehl and soaked the ground with blood. As rider after rider and horse after horse toppled, bleeding and mutilated, without a trace or clue as to who exactly was inflicting such deadly carnage upon them, the disbelievers took to their heels without pausing to look back.
The other miracles mentioned in these verses are slumber and rain. If slumber is induced in a battlefield, its purpose could only be propitious and therefore should be taken as a sign from Allah, whereas if it is induced during worship, its purpose could only be inauspicious and therefore should be taken as gesture from Satan. During this battle, the Muslim army was plunged in a deep slumber to enable them to recover from battle fatigue and resume their tasks with a fresh zeal. It was considered a miracle of Allah that the army of believers, trapped in the middle of a grim and brutal battle, should sink into such a peaceful slumber without coming to harm at the hands of their adversaries and then resume the fight where it was left off, their strength revived and their wits recouped.
As for rain, the terrain on which this battle took place between the followers of Allah and the sycophants of the devil was harsh, hostile, arid and desolate desert land with no water nor shade. Wherever there was a random oasis present, it was already taken over by the enemy and was rampaged. Some in desperate need of water to soak their throats and others in need of ablution to cleanse their dust laden bodies before they could offer worship, the Muslim soldiers were in a shambles. Dragging themselves through the heaps of sand into which the legs of their horses sank knee-deep and scorched by the blistering rays of the blazing sun, they kept going, their attention pivoted upon the enemy ahead, their thoughts centred around the families they had left behind and their hopes banked upon none but Allah!
At a time like that, and in answer to their prayers, unexpected clouds gathered in the sky, a random gust of refreshing breeze blew and then a blessed downpour of rain descended on them, enough to wash their soiled bodies, soak their horses, quench their thirst, fill up their empty canteens and give them a better foot-hold on the slippery slopes of the sand dunes. Thus refreshed and rejuvenated, the entire regiment formed into rows and offered worship as well as gave thanks to Allah who was with them, keeping an eye on them, helping them at every critical juncture and keeping the promise of victory which He had given to His messenger!)
8 : 12
12. Ith yoohee rabbuka ila almala-ikati annee maAAakum fathabbitoo allatheena amanoo saolqee fee quloobi allatheena kafaroo alrruAAba faidriboo fawqa al-aAAnaqi waidriboo minhum kulla bananin
When your Lord sent the angels, He inspired them saying : 'I am with you, so consolidate the troops of the believers and I will fill the hearts of the enemy with terror! Then behead them and smite their fingers!
8 : 13
13. Thalika bi-annahum shaqqoo Allaha warasoolahu waman yushaqiqi Allaha warasoolahu fa-inna Allaha shadeedu alAAiqabi
That was because they opposed Allah and His messenger! Those who oppose Allah and His messenger, let them know that Allah's retribution is severe;
8 : 14
14. Thalikum fathooqoohu waanna lilkafireena AAathaba alnnari
Let them get the taste of this defeat for the time being and then wait for the castigation of fire, which is there for every disbeliever!
8 : 15
15. Ya ayyuha allatheena amanoo itha laqeetumu allatheena kafaroo zahfan fala tuwalloohumu al-adbara
O those of you who believe! When you come face to face with columns of the enemy, do not turn your back on them!
8 : 16
16. Waman yuwallihim yawma-ithin duburahu illa mutaharrifan liqitalin aw mutahayyizan ila fi-atin faqad baa bighadabin mina Allahi wama/wahu jahannamu wabi/sa almaseeru
Whoever turns his back towards them on that day, save as strategy of warfare or to rejoin his company, he will be turning to face the wrath of Allah, for his abode shall then be hell, and what an awful abode it is to end up in!
* * *
Context of Revelation : The following verse was revealed in response to the boastful claims made by those who took part in the Battle of Badr about their exploits in the battlefield.
8 : 17
17. Falam taqtuloohum walakinna Allaha qatalahum wama ramayta ith ramayta walakinna Allaha rama waliyubliya almu/mineena minhu balaan hasanan inna Allaha sameeAAun AAaleemun
You slew them not (O believers) but Allah slew them; and you threw it not what you threw (O Mohammed) but Allah threw it in order to bless the believers with a fair reward. Verily Allah does hear everything and know everything!!
(You threw it not refers to something which the Prophet had done moments before the commencement of the battle; after surveying the overwhelming volume of enemy troops lined up in readiness to draw blood, he concluded his silent supplications and then, picking up a fistful of dust from the ground, blew the name of Allah on it and threw it at the enemy, which went straight into their eyes and blinded their vision for a short while before they could come charging towards him and his men.
The verse makes it clear that, in the same way was as slaying of the enemy was carried out by invisible hands at the behest of Allah, the dust momentarily striking them blind and halting their progress was carried out by the invisible aids who were present in their midst).
8 : 18
18. Thalikum waanna Allaha moohinu kaydi alkafireena
Such is the case! And so, let it be known that Allah will surely enfeeble the strategy of the disbelievers!
* * *
Context of Revelation : The following verse was revealed in response to the prayers of the disbelievers on the eve of the Battle of Badr, imploring Allah to judge between them fairly and to grant victory to those He thought to be deserving of victory.
8 : 19
19. In tastaftihoo faqad jaakumu alfathu wa-in tantahoo fahuwa khayrun lakum wa-in taAAoodoo naAAud walan tughniya AAankum fi-atukum shay-an walaw kathurat waanna Allaha maAAa almu/mineena
(O Disbelievers!) If it is a judgement that you seek, then let it be known that the judgement has already been passed : If you suspend hostilities, it would be for your own good; but if you resume persecution, We too will resume castigation. Beware that your allies would be of no use to you, no matter how formidable they might be, and that Allah is with those who believe! (R)
(According to some commentators, it was Abu Jehl, and according to others it was Quraish who clung to the lattice around the Ka'ba and prayed to Allah asking Him to bestow victory on Mohammed, if he was fighting for the right cause, or on them, if they were fighting him for the right reason.
The verse made clear to them that, in answer to their own prayers, victory was bestowed on Mohammed and his men because they were fighting for the right cause, and a defeat was inflicted on Quraish and Abu Jehl because they were opposing them for the wrong reasons.
It is ironic that, if it was Abu Jehl who thus prayed, not only did he sustain a crushing and humiliating defeat, he was also slain in battle and his head was placed before the Prophet's feet by the warrior who slew him.
Although he was amply requited in the life of this world for the atrocities he committed in the life of this world, the burden of sin which he took along with him when he went out of this world still remains to be appropriated in the Hereafter!
That was the chilling message sent to the tribe of Quraish who had left no stone unturned in making life difficult for the Prophet and his followers).
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
11. (Remember) when He covered you with a slumber as a security from Him, and He caused water (rain) to descend on you from the sky, to clean you thereby and to remove from you the Rijz (whispering, evil-suggestions, etc.) of Shait‚n (Satan), and to strengthen your hearts, and make your feet firm thereby.
12. (Remember) when your Lord inspired the angels, "Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved, so strike them over the necks, and smite over all their fingers and toes."
13. This is because they defied and disobeyed All‚h and His Messenger. And whoever defies and disobeys All‚h and His Messenger, then verily, All‚h is Severe in punishment.
14. This is the torment, so taste it, and surely for the disbelievers is the torment of the Fire.
15. O you who believe! When you meet those who disbelieve, in a battle-field, never turn your backs to them.
16. And whoever turns his back to them on such a day - unless it be a stratagem of war, or to retreat to a troop (of his own), - he indeed has drawn upon himself wrath from All‚h. And his abode is Hell, and worst indeed is that destination!
17. You killed them not, but All‚h killed them. And you (Muhammad SAW) threw not when you did throw but All‚h threw, that He might test the believers by a fair trial from Him. Verily, All‚h is All-Hearer, All-Knower.
18. This (is the fact) and surely, All‚h weakens the deceitful plots of the disbelievers.
19. (O disbelievers) if you ask for a judgement, now has the judgement come unto you and if you cease (to do wrong), it will be better for you, and if you return (to the attack), so shall We return, and your forces will be of no avail to you, however numerous it be, and verily, All‚h is with the believers.
YUSUFALI: Remember He covered you with a sort of drowsiness, to give you calm as from Himself, and he caused rain to descend on you from heaven, to clean you therewith, to remove from you the stain of Satan, to strengthen your hearts, and to plant your feet firmly therewith.
PICKTHAL: When He made the slumber fall upon you as a reassurance from him and sent down water from the sky upon you, that thereby He might purify you, and remove from you the fear of Satan, and make strong your hearts and firm (your) feet thereby.
SHAKIR: When He caused calm to fall on you as a security from Him and sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness of the Shaitan, and that He might fortify your hearts and steady (your) footsteps thereby.
YUSUFALI: Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them."
PICKTHAL: When thy Lord inspired the angels, (saying): I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each finger.
SHAKIR: When your Lord revealed to the angels: I am with you, therefore make firm those who believe. I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them.
YUSUFALI: This because they contended against Allah and His Messenger: If any contend against Allah and His Messenger, Allah is strict in punishment.
PICKTHAL: That is because they opposed Allah and His messenger. Whoso opposeth Allah and His messenger, (for him) lo! Allah is severe in punishment.
SHAKIR: This is because they acted adversely to Allah and His Messenger; and whoever acts adversely to Allah and His Messenger-- then surely Allah is severe in requiting (evil).
YUSUFALI: Thus (will it be said): "Taste ye then of the (punishment): for those who resist Allah, is the penalty of the Fire."
PICKTHAL: That (is the award), so taste it, and (know) that for disbelievers is the torment of the Fire.
SHAKIR: This-- taste it, and (know) that for the unbelievers is the chastisement of fire.
YUSUFALI: O ye who believe! when ye meet the Unbelievers in hostile array, never turn your backs to them.
PICKTHAL: O ye who believe! When ye meet those who disbelieve in battle, turn not your backs to them.
SHAKIR: O you who believe! when you meet those who disbelieve marching for war, then turn not your backs to them.
YUSUFALI: If any do turn his back to them on such a day - unless it be in a stratagem of war, or to retreat to a troop (of his own)- he draws on himself the wrath of Allah, and his abode is Hell,- an evil refuge (indeed)!
PICKTHAL: Whoso on that day turneth his back to them, unless manoeuvring for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end.
SHAKIR: And whoever shall turn his back to them on that day-- unless he turn aside for the sake of fighting or withdraws to a company-- then he, indeed, becomes deserving of Allah's wrath, and his abode is hell; and an evil destination shall it be.
YUSUFALI: It is not ye who slew them; it was Allah: when thou threwest (a handful of dust), it was not thy act, but Allah's: in order that He might test the Believers by a gracious trial from Himself: for Allah is He Who heareth and knoweth (all things).
PICKTHAL: Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower.
SHAKIR: So you did not slay them, but it was Allah Who slew them, and you did not smite when you smote (the enemy), but it was Allah Who smote, and that He might confer upon the believers a good gift from Himself; surely Allah is Hearing, Knowing.
YUSUFALI: That, and also because Allah is He Who makes feeble the plans and stratagem of the Unbelievers.
PICKTHAL: That (is the case); and (know) that Allah (it is) Who maketh weak the plan of disbelievers.
SHAKIR: This, and that Allah is the weakener of the struggle of the unbelievers.
YUSUFALI: (O Unbelievers!) if ye prayed for victory and judgment, now hath the judgment come to you: if ye desist (from wrong), it will be best for you: if ye return (to the attack), so shall We. Not the least good will your forces be to you even if they were multiplied: for verily Allah is with those who believe!
PICKTHAL: (O Qureysh!) If ye sought a judgment, now hath the judgment come unto you. And if ye cease (from persecuting the believers) it will be better for you, but if ye return (to the attack) We also shall return. And your host will avail you naught, however numerous it be, and (know) that Allah is with the believers (in His Guidance).
SHAKIR: If you demanded a judgment, the judgment has then indeed come to you; and if you desist, it will be better for you; and if you turn back (to fight), We (too) shall turn back, and your forces shall avail you nothing, though they may be many, and (know) that Allah is with the believers.
8 : 20
20. Ya ayyuha allatheena amanoo ateeAAoo Allaha warasoolahu wala tawallaw AAanhu waantum tasmaAAoona
O those of you who believe! Obey Allah and His Messenger and do not knowingly ignore His command.
8 : 21
21. Wala takoonoo kaallatheena qaloo samiAAna wahum la yasmaAAoona
And be not like those who simply say : 'We hear!' though they never do.
8 : 22
22. Inna sharra alddawabbi AAinda Allahi alssummu albukmu allatheena la yaAAqiloona
Verily worse than the beasts in the sight of Allah are those who neither hear nor speak but play dumb.
8 : 23
23. Walaw AAalima Allahu feehim khayran laasmaAAahum walaw asmaAAahum latawallaw wahum muAAridoona
Had Allah found any virtue in them, He would have made them hear. But even if He had made them hear, the end result would still be recantation on their part.
(After admonishing the believers to obey Allah and His messenger and never ignore his command, because obeying the Prophet is equal to obeying Allah and ignoring him is equal to ignoring Allah, a sharp contrast is drawn between the believers and the Hypocrites who say :' we hear' but seldom do; and between the believers and the disbelievers who neither hear nor speak nor comprehend the Truth.
In the judgement of Allah, those who have been given eyes and yet fail to utilize them to see the truth; and those who have been given ears and mouth but are unable to hear and speak the truth, they are worse than beasts who at least play their part in Allah's creation which they are assigned to play, while man, created to be the regent of Allah upon earth and surpass all other creatures in his accountability to Him sinks lower than the dumb beasts!).
8 : 24
24. Ya ayyuha allatheena amanoo istajeeboo lillahi walilrrasooli itha daAAakum lima yuhyeekum waiAAlamoo anna Allaha yahoolu bayna almar-i waqalbihi waannahu ilayhi tuhsharoona
O those of you who believe! Respond instantly to Allah and His messenger when He calls you towards that which revives your life, and know that Allah comes between man and the designs of his heart, and that it is to Him that you will be gathered in the end!
(Here is a strict admonition to the believers that when they are summoned by Allah, or by the messenger for the Cause of Allah, they should drop everything they are doing and respond to it without a moment's delay. In this connection, there are instances when those who were summoned by the Prophet delayed in responding to him because they were engaged in worship and deference prevented them breaking away, but the Prophet's reaction in all these instances was : 'Did you not read in the Qur'aan Allah's admonition to respond to the call at once?'
This does not mean that the Prophet expected his summons to be given priority over Allah. From the qualifying clause when He calls you for that which revives your life, it's apparent that if the summon is for Allah, and if it is for that which revives your life, then it is incumbent upon the believer to respond to it without delay.
Many commentators have defined Ďthat which revives your lifeí to mean faith because if there is no faith in us, there is no life in us; if there is no spark in us, there is no light in us; if there is no beat in our hearts, there is no movement in the rest of our limbs; if there is no acumen in our minds, there is no co-ordination in our thoughts; if there is no goal in our sight, there is no direction to our path; if we do not believe in the Hereafter, our life in this world ceases to have a meaning; if we do not accept the inevitability of the Judgement Day, we throw the very concept of accountability in disarray and render ourselves incapable of discerning good from evil, sin from virtue, white from black. That is how important it is for us that we respond instantly when He summons us towards that which revives our lives!
Some commentators have taken it to mean the Qur'aan which brings life into a dead heart, such as of a disbeliever, leading to the purification of the human soul so that it becomes chaste enough to merit redemption; or Jihad, because taking up arms for Allah's Cause and laying down our lives for it makes us martyrs, gives us immortality and brings us closer to our Lord.
The verse also exhorts the believers to know that, whenever an untoward element creeps into the human heart, - a salacious passion, a surge of greed, an intention of treachery, an urge for deceit, a capitulation to sin, a temptation to violate, a desire to rebel, an impulse to persecute, Allah always comes between them and every indecorous designs of their hearts so that turpitude is thrown out and purity takes its place).
* * *
8 : 25
25. Waittaqoo fitnatan la tuseebanna allatheena thalamoo minkum khassatan waiAAlamoo anna Allaha shadeedu alAAiqabi
Guard yourselves against a castigation which, when it lands, will not land exclusively on the core offenders amongst you! And beware that Allah's castigation is most severe.
(If we see that an atrocity is being perpetrated and yet do nothing to prevent it; if we apprehend that the community midst whom we live is being consumed by termites of sin and yet make no effort to eradicate them; if we know of a judge who is accepting bribes and perverting the course of justice but take no steps to bring him to book; if we are aware of a brother who is cheating his wife by having an affair with his neighbour's wife but hesitate to warn her about it; if we discovered a hideout which a criminal is using to escape the law and turn a blind eye to it; if we have reason to believe that a certain politician is resorting to deceit in order to gain office and yet vote him in power, we are as guilty as those who are perpetrating the crime and deserve the same punishment as the criminals do.
According to a Hadith of our beloved Prophet, Allah will not inflict His punishment on all for the sins of some, unless the sins committed by some are being watched by all and are ignored, in spite of their having the power and the ability to prevent them from happening. This Hadith, and several others similar to this, bear out the fact that any community which neglects its duty to prevent solecism and allows its members to indulge in atrocities brings upon itself the evil outcome of the evil deeds of those whom it condones).
8 : 26
26. Waothkuroo ith antum qaleelun mustadAAafoona fee al-ardi takhafoona an yatakhattafakumu alnnasu faawakum waayyadakum binasrihi warazaqakum mina alttayyibati laAAallakum tashkuroona
And remember when you were a handful in land, and you were feckless and fearful of being overpowered by your adversaries without being warned, how He gave you refuge, and strengthened you with His help, and made provision for you of the good things in life so that you may give Him thanks.
(This reminder is aimed at the believers who emigrated from Mecca to Madina as a result of persecutions committed on them by the disbelievers not to forget the plight which they had suffered in their home-land, being few and being weak, until Allah found them a safe haven in Madina, as a result of which they got a modest shelter to repose in, a place in the hearts of some truly sincere friends and a clean provision by making Spoils lawful to them which were never made lawful for any other community before).
8 : 27
27. Ya ayyuha allatheena amanoo la takhoonoo Allaha waalrrasoola watakhoonoo amanatikum waantum taAAlamoona
O those of you who believe! Deceive not Allah and His Messenger, nor knowingly betray your trust.
8 : 28
28. WaiAAlamoo annama amwalukum waawladukum fitnatun waanna Allaha AAindahu ajrun AAatheemun
And know that your wealth and your children are but impediments that will keep you tied down, while the real bountiful rewards are with Allah alone! (R)
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
20. O you who believe! Obey All‚h and His Messenger, and turn not away from him (i.e. Messenger Muhammad SAW) while you are hearing.
21. And be not like those who say: "We have heard," but they hear not.
22. Verily! The worst of (moving) living creatures with All‚h are the deaf and the dumb, those who understand not (i.e. the disbelievers).
23. Had All‚h 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, averse (to the truth).
24. O you who believe! Answer All‚h (by obeying Him) and (His) Messenger when he (SAW) calls you to that which will give you life, and know that All‚h comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily to Him you shall (all) be gathered.
25. And fear the Fitnah (affliction and trial, etc.) which affects not in particular (only) those of you who do wrong (but it may afflict all the good and the bad people), and know that All‚h is Severe in punishment.
26. 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 so that you might be grateful.
27. O you who believe! Betray not All‚h and His Messenger, nor betray knowingly your Am‚n‚t (things entrusted to you, and all the duties which All‚h has ordained for you).
28. And know that your possessions and your children are but a trial and that surely with All‚h is a mighty reward.
YUSUFALI: O ye who believe! Obey Allah and His Messenger, and turn not away from him when ye hear (him speak).
PICKTHAL: O ye who believe! Obey Allah and His messenger, and turn not away from him when ye hear (him speak).
SHAKIR: O you who believe! obey Allah and His Messenger and do not turn back from Him while you hear.
YUSUFALI: Nor be like those who say, "We hear," but listen not:
PICKTHAL: Be not as those who say, we hear, and they hear not.
SHAKIR: And be not like those who said, We hear, and they did not obey.
YUSUFALI: For the worst of beasts in the sight of Allah are the deaf and the dumb,- those who understand not.
PICKTHAL: Lo! the worst of beasts in Allah's sight are the deaf, the dumb, who have no sense.
SHAKIR: Surely the vilest of animals, in Allah's sight, are the deaf, the dumb, who do not understand.
YUSUFALI: If Allah had found in them any good. He would indeed have made them listen: (As it is), if He had made them listen, they would but have turned back and declined (Faith).
PICKTHAL: Had Allah known of any good in them He would have made them hear, but had He made them hear they would have turned away, averse.
SHAKIR: And if Allah had known any good in them He would have made them hear, and if He makes them hear they would turn back while they withdraw.
YUSUFALI: O ye who believe! give your response to Allah and His Messenger, when He calleth you to that which will give you life; and know that Allah cometh in between a man and his heart, and that it is He to Whom ye shall (all) be gathered.
PICKTHAL: O ye who believe! Obey Allah, and the messenger when He calleth you to that which quickeneth you, and know that Allah cometh in between the man and his own heart, and that He it is unto Whom ye will be gathered.
SHAKIR: O you who believe! answer (the call of) Allah and His Messenger when he calls you to that which gives you life; and know that Allah intervenes between man and his heart, and that to Him you shall be gathered.
YUSUFALI: And fear tumult or oppression, which affecteth not in particular (only) those of you who do wrong: and know that Allah is strict in punishment.
PICKTHAL: And guard yourselves against a chastisement which cannot fall exclusively on those of you who are wrong-doers, and know that Allah is severe in punishment.
SHAKIR: And fear an affliction which may not smite those of you in particular who are unjust; and know that Allah is severe in requiting (evil).
YUSUFALI: Call to mind when ye were a small (band), despised through the land, and afraid that men might despoil and kidnap you; But He provided a safe asylum for you, strengthened you with His aid, and gave you Good things for sustenance: that ye might be grateful.
PICKTHAL: And remember, when ye were few and reckoned feeble in the land, and were in fear lest men should extirpate you, how He gave you refuge, and strengthened you with His help, and made provision of good things for you, that haply ye might be thankful.
SHAKIR: And remember when you were few, deemed weak in the land, fearing lest people might carry you off by force, but He sheltered you and strengthened you with His aid and gave you of the good things that you may give thanks.
YUSUFALI: O ye that believe! betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you.
PICKTHAL: O ye who believe! Betray not Allah and His messenger, nor knowingly betray your trusts.
SHAKIR: O you who believe! be not unfaithful to Allah and the Messenger, nor be unfaithful to your trusts while you know.
YUSUFALI: And know ye that your possessions and your progeny are but a trial; and that it is Allah with Whom lies your highest reward.
PICKTHAL: And know that your possessions and your children are a test, and that with Allah is immense reward.
SHAKIR: And know that your property and your children are a temptation, and that Allah is He with Whom there is a mighty reward.
8 : 29
29. Ya ayyuha allatheena amanoo in tattaqoo Allaha yajAAal lakum furqanan wayukaffir AAankum sayyi-atikum wayaghfir lakum waAllahu thoo alfadli alAAatheemi
O those of you who believe! If you keep your duty to Allah, He will give you the insight to segregate truth from falsehood and will purge you of your sins and disregard your failings, for Allah is Profound in Grace!
8 : 30
30. Wa-ith yamkuru bika allatheena kafaroo liyuthbitooka aw yaqtulooka aw yukhrijooka wayamkuroona wayamkuru Allahu waAllahu khayru almakireena
And when the disbelievers hatch their plots to capture you (O Mohammed), or to slay you, or to drive you away, they do no more than plot, whereas Allah also plots and Allah is the most resourceful of plotters!
(The reference here is to the incident that led to the major emigration of the believers from Mecca to Madina.
When the tribe of Quraish, bitter enemies of the Prophet and the religion he preached, assembled in a secret place where ideas were exchanged and an elaborate plot was hatched under the leadership of Abu Jehl to slay him at night whilst he was asleep and unaware, he was informed of the impending danger by the Archangel at the behest of Allah and advised to be on guard.
On the night in question, the Prophet surreptitiously set out from Mecca towards Madina in the company of his closest friend Hdrath Abu Bakr, while Hadrath Ali, who was also a trusted member of the inner circle of his associates, took his place on his bed, covered by the blanket which belonged to him.
When the assassins hired by the Quraish to carry out the murder crept into his house and found Ali asleep on it instead of their intended target, the entire tribe came to know at once that the Prophet had escaped and launched a manhunt to re-capture him. But by then, he and his companion had managed to reach the safety of an unfrequented cave where they took shelter, while a spider emerged from one of the crevices of the stone and wove its web on the entrance of the tunnel to mask the presence of the two fugitives hiding inside.
Thus the enemies of Allah hatched a plot to rid their flesh of a thorn that was beginning to prick them harder and harder, but Allah also plotted, and while their plot came to a naught, Allah's plot burgeoned on, and has carried on burgeoning across the metes and bounds of the earth!)
* * *
Context of Revelation : The following verse was revealed as a rebuke to a blatant critic of the Prophet who, upon listening to a recitation of the Qur'aan by him, said that there was nothing extra-ordinary about its text, and that he too could improvise something similar, if he was asked to.
8 : 31
31. Wa-itha tutla AAalayhim ayatuna qaloo qad samiAAna law nashao laqulna mithla hatha in hatha illa asateeru al-awwaleena
And when Our ordinances are recited to them, they say : 'Yes, we have heard these before! If we want to, we too can come up with something similar! These are no more than fables from the past!'
* * *
8 : 32
32. Wa-ith qaloo allahumma in kana hatha huwa alhaqqa min AAindika faamtir AAalayna hijaratan mina alssama-i awi i/tina biAAathabin aleemin
And when they say : 'O Allah! If this is really a revelation from You, then cause a shower of pebbles to land on us from the sky, or send any other painful scourge.
8 : 33
33. Wama kana Allahu liyuAAaththibahum waanta feehim wama kana Allahu muAAaththibahum wahum yastaghfiroona
But it is not the volition of Allah to send upon them any affliction whilst you (Mohammed) remain in their midst, nor would He mete out a punishment to anyone whilst they are still engaged in the act of seeking His forgiveness.
8 : 34
34. Wama lahum alla yuAAaththibahumu Allahu wahum yasuddoona AAani almasjidi alharami wama kanoo awliyaahu in awliyaohu illa almuttaqoona walakinna aktharahum la yaAAlamoona
What grounds have they to expect that Allah would not be punitive towards them if they prevent access to the Hallowed Mosque? They are least worthy of guarding it, its most seemly guardians being those who keep their duty to Allah! But most of them are not even aware of it.
8 : 35
35. Wama kana salatuhum AAinda albayti illa mukaan watasdiyatan fathooqoo alAAathaba bima kuntum takfuroona
And in the vicinity of the Ka'ba, their worship is not worship but only boisterous whistling and clapping of hands, so taste now the flavour of damnation in return for your apostasy!
* * *
Context of Revelation : The following verse was revealed with reference to twelve men from the tribe of Quraish who provided food for the army of disbelievers during the Battle of Badr and helped them with a steady supply of camels.
8 : 36
36. Inna allatheena kafaroo yunfiqoona amwalahum liyasuddoo AAan sabeeli Allahi fasayunfiqoonaha thumma takoonu AAalayhim hasratan thumma yughlaboona waallatheena kafaroo ila jahannama yuhsharoona
Verily the disbelievers spend their wealth on trying to prevent men from the path of Allah. But whatever they spend now, they will regret later because they will soon be forced into submission. And the direction which the disbelievers take will eventually lead them to hell -
8 : 37
37. Liyameeza Allahu alkhabeetha mina alttayyibi wayajAAala alkhabeetha baAAdahu AAala baAAdin fayarkumahu jameeAAan fayajAAalahu fee jahannama ola-ika humu alkhasiroona
So that Allah may separate the dirty from the clean and then pile the dirty one on top of the other in a heap and consign them to hell, for it is they who would sustain the real loss! (R)
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
29. O you who believe! If you obey and fear All‚h, He will grant you Furq‚n a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and All‚h is the Owner of the Great Bounty.
30. And (remember) when the disbelievers plotted against you (O Muhammad SAW) to imprison you, or to kill you, or to get you out (from your home, i.e. Makkah); they were plotting and All‚h too was planning, and All‚h is the Best of the planners.
31. And when Our Verses (of the Qur'‚n) are recited to them, they say: "We have heard this (the Qur'‚n); if we wish we can say the like of this. This is nothing but the tales of the ancients."
32. And (remember) when they said: "O All‚h! If this (the Qur'‚n) is indeed the truth (revealed) from You, then rain down stones on us from the sky or bring on us a painful torment."
33. And All‚h would not punish them while you (Muhammad SAW) are amongst them, nor will He punish them while they seek (All‚h's) Forgiveness.
34. And why should not All‚h punish them while they stop (men) from Al-Masjid-al-Har‚m, and they are not its guardians? None can be its guardian except Al-MuttaqŻn (the pious - see V.2:2), but most of them know not.
35. Their Sal‚t (prayer) at the House (of All‚h, i.e. the Ka'bah at Makkah) was nothing but whistling and clapping of hands. Therefore taste the punishment because you used to disbelieve.
36. Verily, those who disbelieve spend their wealth to hinder (men) from the Path of All‚h, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcomed. And those who disbelieve will be gathered unto Hell.
37. In order that All‚h may distinguish the wicked (disbelievers, polytheists and doers of evil deeds) from the good (believers of Isl‚mic Monotheism and doers of righteous deeds), and put the wicked (disbelievers, polytheists and doers of evil deeds) one on another, heap them together and cast them into Hell. Those! it is they who are the losers.
YUSUFALI: O ye who believe! if ye fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded.
PICKTHAL: O ye who believe! If ye keep your duty to Allah, He will give you discrimination (between right and wrong) and will rid you of your evil thoughts and deeds, and will forgive you. Allah is of Infinite Bounty.
SHAKIR: O you who believe! If you are careful of (your duty to) Allah, He will grant you a distinction and do away with your evils and forgive you; and Allah is the Lord of mighty grace.
YUSUFALI: Remember how the Unbelievers plotted against thee, to keep thee in bonds, or slay thee, or get thee out (of thy home). They plot and plan, and Allah too plans; but the best of planners is Allah.
PICKTHAL: And when those who disbelieve plot against thee (O Muhammad) to wound thee fatally, or to kill thee or to drive thee forth; they plot, but Allah (also) plotteth; and Allah is the best of plotters.
SHAKIR: And when those who disbelieved devised plans against you that they might confine you or slay you or drive you away; and they devised plans and Allah too had arranged a plan; and Allah is the best of planners.
YUSUFALI: When Our Signs are rehearsed to them, they say: "We have heard this (before): if we wished, we could say (words) like these: these are nothing but tales of the ancients."
PICKTHAL: And when Our revelations are recited unto them they say: We have heard. If we wish we can speak the like of this. Lo! this is naught but fables of the men of old.
SHAKIR: And when Our communications are recited to them, they say: We have heard indeed; if we pleased we could say the like of it; this is nothing but the stories of the ancients.
YUSUFALI: Remember how they said: "O Allah if this is indeed the Truth from Thee, rain down on us a shower of stones form the sky, or send us a grievous penalty."
PICKTHAL: And when they said: O Allah! If this be indeed the truth from Thee, then rain down stones on us or bring on us some painful doom!
SHAKIR: And when they said: O Allah! if this is the truth from Thee, then rain upon us stones from heaven or inflict on us a painful punishment.
YUSUFALI: But Allah was not going to send them a penalty whilst thou wast amongst them; nor was He going to send it whilst they could ask for pardon.
PICKTHAL: But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness.
SHAKIR: But Allah was not going to chastise them while you were among them, nor is Allah going to chastise them while yet they ask for forgiveness.
YUSUFALI: But what plea have they that Allah should not punish them, when they keep out (men) from the sacred Mosque - and they are not its guardians? No men can be its guardians except the righteous; but most of them do not understand.
PICKTHAL: What (plea) have they that Allah should not punish them, when they debar (His servants) from the Inviolable Place of Worship, though they are not its fitting guardians. Its fitting guardians are those only who keep their duty to Allah. But most of them know not.
SHAKIR: And what (excuse) have they that Allah should not chastise them while they hinder (men) from the Sacred Mosque and they are not (fit to be) guardians of it; its guardians are only those who guard (against evil), but most of them do not know.
YUSUFALI: Their prayer at the House (of Allah) is nothing but whistling and clapping of hands: (Its only answer can be), "Taste ye the penalty because ye blasphemed."
PICKTHAL: And their worship at the (holy) House is naught but whistling and hand-clapping. Therefore (it is said unto them): Taste of the doom because ye disbelieve.
SHAKIR: And their prayer before the House is nothing but whistling and clapping of hands; taste then the chastisement, for you disbelieved.
YUSUFALI: The Unbelievers spend their wealth to hinder (man) from the path of Allah, and so will they continue to spend; but in the end they will have (only) regrets and sighs; at length they will be overcome: and the Unbelievers will be gathered together to Hell;-
PICKTHAL: Lo! those who disbelieve spend their wealth in order that they may debar (men) from the way of Allah. They will spend it, then it will become an anguish for them, then they will be conquered. And those who disbelieve will be gathered unto hell,
SHAKIR: Surely those who disbelieve spend their wealth to hinder (people) from the way of Allah; so they shall spend it, then it shall be to them an intense regret, then they shall be overcome; and those who disbelieve shall be driven together to hell.
YUSUFALI: In order that Allah may separate the impure from the pure, put the impure, one on another, heap them together, and cast them into Hell. They will be the ones to have lost.
PICKTHAL: That Allah may separate the wicked from the good, The wicked will He place piece upon piece, and heap them all together, and consign them unto hell. Such verily are the losers.
SHAKIR: That Allah might separate the impure from the good, and put the impure, some of it upon the other, and pile it up together, then cast it into hell; these it is that are the losers.
8 : 38
38. Qul lillatheena kafaroo in yantahoo yughfar lahum ma qad salafa wa-in yaAAoodoo faqad madat sunnatu al-awwaleena
Say to the disbelievers that if they refrain from persecuting the believers, everything that happened in the past would be forgiven. But if they persist with their harassment, they already know what happened to those who persecuted in the past.
8 : 39
39. Waqatiloohum hatta la takoona fitnatun wayakoona alddeenu kulluhu lillahi fa-ini intahaw fa-inna Allaha bima yaAAmaloona baseerun
Fight them until persecution is erased and only a universal religion for the worship of Allah prevails. But if they desist, Allah is aware of their actions.
8 : 40
40. Wa-in tawallaw faiAAlamoo anna Allaha mawlakum niAAma almawla waniAAma alnnaseeru
And if they turn away from you, then know that Allah is your Guardian, and what a great Guardian and Stalwart He is for you!
8 : 41
41. WaiAAlamoo annama ghanimtum min shay-in faanna lillahi khumusahu walilrrasooli walithee alqurba waalyatama waalmasakeeni waibni alssabeeli in kuntum amantum biAllahi wama anzalna AAala AAabdina yawma alfurqani yawma iltaqa aljamAAani waAllahu AAala kulli shay-in qadeerun
And know that whatever spoils you net, one fifth of it belongs to Allah and to His messenger, and to his kindred, and the orphans, and the destitutes, and the wayfarer, - if you believe in Allah and in that which We revealed to Our slave on the Day of Discernment when the two armies clashed. Allah has control over everything!
(The verse contains a further elaboration regarding the disbursement of Spoils to the effect that one fifth of the booty belongs to Allah and His messenger over which no one has any claims, to be divided between him, his consanguines, the orphans, the destitutes and the wayfarers.
After the demise of the Prophet, his share and the shares of his consanguines were passed on to the latter three groups : the orphans, the destitutes and the wayfarers.
Opinions of Islamic clerics are divided over the identity of the consanguines of the Prophet, some stating that they are the descendants of Abu Hashim, the Tribe to whom the Prophet belonged, or of al-Mutallib, and some claiming that they are the entire Tribe of Al-Quraish who embraced Islam en-mass subsequent to the Conquest of Mecca, and some contending that they include all those people who are not entitled to receiving Zakaat because of their blood bonds with the Prophet.
The Day of Discernment refers to the Battle of Badr; the two armies who clashed were the believers on one side and the disbelievers on the other; and that which was revealed to Our slave to the contingents of Angels sent down to aid the believers, who were not visible to anyone but the Prophet, and whose presence midst them was acknowledged by one and all from the mysterious manner in which the enemy was coming to grief).
8 : 42
42. Ith antum bialAAudwati alddunya wahum bialAAudwati alquswa waalrrakbu asfala minkum walaw tawaAAadtum laikhtalaftum fee almeeAAadi walakin liyaqdiya Allahu amran kana mafAAoolan liyahlika man halaka AAan bayyinatin wayahya man hayya AAan bayyinatin wa-inna Allaha lasameeAAun AAaleemun
When you were on the near side of the valley (of Madina) and they were on the fared, and the caravan trailed at a distance, had you planned to engage in battle, you would not have ventured to engage in battle. But Allah concludes what is destined to be concluded (whether or not you engaged) so that he who falls (that day) falls by a clear proof, and he who survives (that day) survives by a clear proof! And verily Allah hears and knows everything!
(The above verse contains a brief description of the state of affairs on the day of this battle. The Muslim army, under the command of the Prophet, was on one side of the valley and the forces of the disbelievers, under the command of Abu Jehl, on the farther side of the valley, with the trading caravan escorted by armed guards under the command of Abu Sufian travelling in between. The topography of the terrain was such that, from that distance, the Muslim army was unable to see and assess the overwhelming odds against them, they being so few and ill prepared and the enemy being so many and well prepared, which was a blessing in disguise because, if they had realized what they were up against, they would not have ventured to engage in battle. But since Allah was determined to conclude what needed to be concluded on that day by allowing those who were fighting for the right cause triumph over those who were striving for the wrong cause, He made the army of the enemy seem smaller to the believers and bolstered up their courage, as a result of which an engagement did take place between the two sides and right triumphed over wrong).
8 : 43
43. Ith yureekahumu Allahu fee manamika qaleelan walaw arakahum katheeran lafashiltum walatanazaAAtum fee al-amri walakinna Allaha sallama innahu AAaleemun bithati alssudoori
Allah showed the enemy to you in your dream (O Mohammed) as scant in numbers; but had He shown them to you (O Muslims) as massive, you would have backed away and broken ranks. But Allah stepped in and saved the day. And He does, indeed, know what lies inside the human heart.
(On the eve of the battle, the Prophet had a dream in which he saw that the army of Abu Sufian was not as formidable as he had expected. When he described the dream to his men, it strengthened their courage, overcame their sense of inadequacy and gave them the impetus they desperately needed to stand up to the challenge.
According to some commentators, the dream which the Prophet had was also a presage of things to come to the effect that the disbelievers who fought alongside Abu Jehl that day were truly as few as the Prophet had seen because those who survived the battle became believers later on. In other words, the army shown to the Prophet comprised only of those who were slain in battle, excluding those who survived and embraced Islam later on).
8 : 44
44. Wa-ith yureekumoohum ithi iltaqaytum fee aAAyunikum qaleelan wayuqallilukum fee aAAyunihim liyaqdiya Allahu amran kana mafAAoolan wa-ila Allahi turjaAAu al-omooru
And when you clashed, He made the enemy seem scant in your eyes; and made you seem meagre in the eyes of your enemy so that Allah may conclude a matter that is destined to be concluded! And to Allah must all things be referred back! (R)
(Not only did Allah make the army of disbelievers seem small to the believers, He also made the army of believers seem overwhelming to the other side which, coupled with the rate at which their heroes were falling in the battle-ground, put the fear of hell in their hearts).
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
38. Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven. But if they return (thereto), then the examples of those (punished) before them have already preceded (as a warning).
39. And fight them until there is no more Fitnah (disbelief and polytheism: i.e. worshipping others besides All‚h) and the religion (worship) will all be for All‚h Alone [in the whole of the world]. But if they cease (worshipping others besides All‚h), then certainly, All‚h is All-Seer of what they do.
40. And if they turn away, then know that All‚h is your Maul‚ (Patron, Lord, Protector and Supporter, etc.), (what) an Excellent Maul‚, and (what) an Excellent Helper!
41. And know that whatever of war-booty that you may gain, verily one-fifth (1/5th) of it is assigned to All‚h, and to the Messenger, and to the near relatives [of the Messenger (Muhammad SAW)], (and also) the orphans, Al-Mas‚kin (the poor) and the wayfarer, if you have believed in All‚h and in that which We sent down to Our slave (Muhammad SAW) on the Day of criterion (between right and wrong), the Day when the two forces met (the battle of Badr) - And All‚h is Able to do all things.
42. (And remember) when you (the Muslim army) were on the near side of the valley, and they on the farther side, and the caravan on the ground lower than you. Even if you had made a mutual appointment to meet, you would certainly have failed in the appointment, but (you met) that All‚h might accomplish a matter already ordained (in His Knowledge); so that those who were to be destroyed (for their rejecting the Faith) might be destroyed after a clear evidence, and those who were to live (i.e. believers) might live after a clear evidence. And surely, All‚h is All-Hearer, All-Knower.
43. (And remember) when All‚h showed them to you as few in your (i.e. Muhammad's SAW) dream, if He had shown them to you as many, you would surely have been discouraged, and you would surely have disputed in making a decision. But All‚h saved (you). Certainly, He is the All-Knower of what is in the breasts.
44. And (remember) when you met (the army of the disbelievers on the Day of the battle of Badr), He showed them to you as few in your eyes and He made you appear as few in their eyes, so that All‚h might accomplish a matter already ordained (in His Knowledge), and to All‚h return all matters (for decision).
YUSUFALI: Say to the Unbelievers, if (now) they desist (from Unbelief), their past would be forgiven them; but if they persist, the punishment of those before them is already (a matter of warning for them).
PICKTHAL: Tell those who disbelieve that if they cease (from persecution of believers) that which is past will be forgiven them; but if they return (thereto) then the example of the men of old hath already gone (before them, for a warning).
SHAKIR: Say to those who disbelieve, if they desist, that which is past shall be forgiven to them; and if they return, then what happened to the ancients has already passed.
YUSUFALI: And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do.
PICKTHAL: And fight them until persecution is no more, and religion is all for Allah. But if they cease, then lo! Allah is Seer of what they do.
SHAKIR: And fight with them until there is no more persecution and religion should be only for Allah; but if they desist, then surely Allah sees what they do.
YUSUFALI: If they refuse, be sure that Allah is your Protector - the best to protect and the best to help.
PICKTHAL: And if they turn away, then know that Allah is your Befriender - a Transcendent Patron, a Transcendent Helper!
SHAKIR: And if they turn back, then know that Allah is your Patron; most excellent is the Patron and most excellent the Helper.
YUSUFALI: And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah,- and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing,- the Day of the meeting of the two forces. For Allah hath power over all things.
PICKTHAL: And know that whatever ye take as spoils of war, lo! a fifth thereof is for Allah, and for the messenger and for the kinsman (who hath need) and orphans and the needy and the wayfarer, if ye believe in Allah and that which We revealed unto Our slave on the Day of Discrimination, the day when the two armies met. And Allah is Able to do all things.
SHAKIR: And know that whatever thing you gain, a fifth of it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah and in that which We revealed to Our servant, on the day of distinction, the day on which the two parties met; and Allah has power over all things.
YUSUFALI: Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on lower ground than ye. Even if ye had made a mutual appointment to meet, ye would certainly have failed in the appointment: But (thus ye met), that Allah might accomplish a matter already enacted; that those who died might die after a clear Sign (had been given), and those who lived might live after a Clear Sign (had been given). And verily Allah is He Who heareth and knoweth (all things).
PICKTHAL: When ye were on the near bank (of the valley) and they were on the yonder bank, and the caravan was below you (on the coast plain). And had ye trysted to meet one another ye surely would have failed to keep the tryst, but (it happened, as it did, without the forethought of either of you) that Allah might conclude a thing that must be done; that he who perished (on that day) might perish by a clear proof (of His Sovereignty) and he who survived might survive by a clear proof (of His Sovereignty). Lo! Allah in truth is Hearer, Knower.
SHAKIR: When you were on the nearer side (of the valley) and they were on the farthest side, while the caravan was in a lower place than you; and if you had mutually made an appointment, you would certainly have broken away from the appointment, but-- in order that Allah might bring about a matter which was to be done, that he who would perish might perish by clear proof, and he who would live might live by clear proof; and most surely Allah is Hearing, Knowing;
YUSUFALI: Remember in thy dream Allah showed them to thee as few: if He had shown them to thee as many, ye would surely have been discouraged, and ye would surely have disputed in (your) decision; but Allah saved (you): for He knoweth well the (secrets) of (all) hearts.
PICKTHAL: When Allah showed them unto thee (O Muhammad) in thy dream as few in number, and if He had shown them to thee as many, ye (Muslims) would have faltered and would have quarrelled over the affair. But Allah saved (you). Lo! He knoweth what is in the breasts (of men).
SHAKIR: When Allah showed them to you in your dream as few; and if He had shown them to you as many you would certainly have become weak-hearted and you would have disputed about the matter, but Allah saved (you); surely He is the Knower of what is in the breasts.
YUSUFALI: And remember when ye met, He showed them to you as few in your eyes, and He made you appear as contemptible in their eyes: that Allah might accomplish a matter already enacted. For to Allah do all questions go back (for decision).
PICKTHAL: And when He made you (Muslims), when ye met (them), see them with your eyes as few, and lessened you in their eyes, (it was) that Allah might conclude a thing that must be done. Unto Allah all things are brought back.
SHAKIR: And when He showed them to you, when you met, as few in your eyes and He made you to appear little in their eyes, in order that Allah might bring about a matter which was to be done, and to Allah are all affairs returned.
8 : 45
45. Ya ayyuha allatheena amanoo itha laqeetum fi-atan faothbutoo waothkuroo Allaha katheeran laAAallakum tuflihoona
O those of you who believe! Whenever you confront an army, be firm in your resolve and think of Allah much so that you may accomplish your goal.
(A memorable verse that needs to be written in golden lettering and hung on the walls for our children to read and draw inspiration from.
Life being a tortuous path that travels across twining bends of time, filled with all sorts of pitfalls and tripwires, tests and ordeals, questions without answers, cross roads without sign-boards, problems without solutions, races without finishing lines, tides without shores and storms without coasts, there are so many times when we find ourselves lost in the imbroglios of confusion; in the tangles of uncertainties; in the quagmires of indecision and in the quicksand of failure! Allah has thrown at us a life-line through this verse to the effect that whenever we confront such trials, on battle-fields or away from them, our best recourse is to strengthen our resolve by repeating the auspicious names of Allah as often as we can, and more often than we usually do, which works like a wondrous emollient to subside our concerns and to bring us peace!)
8 : 46
46. WaateeAAoo Allaha warasoolahu wala tanazaAAoo fatafshaloo watathhaba reehukum waisbiroo inna Allaha maAAa alssabireena
Obey Allah and His Messenger and never yield to mutual bickering, for bickering leads to cowardice and the momentum you have gathered would quickly dissipate. And be patient, for verily Allah is with those that are patient.
(As the saying goes : 'united we win and divided we fall', this verse establishes that mutual disharmony between those who are aiming to accomplish common goals deprives us of our strength, takes away from us our potential for success, leads us to failure and makes us a laughing stock in the eyes of our enemies.
The best antidote against strife and discord is to obey the guidance provided to us by Allah through His messenger and to conform to the tenets laid down by our religion)
* * *
Context of Revelation : The following verse was revealed with reference to Quraish who used to be intolerably scornful towards the believers and constantly on the look out for an opportunity to insult the Prophet and defy the religion he preached, which came to them on a silver platter when the Battle of Badr appeared on the horizon.
8 : 47
47. Wala takoonoo kaallatheena kharajoo min diyarihim bataran wari-aa alnnasi wayasuddoona AAan sabeeli Allahi waAllahu bima yaAAmaloona muheetun
And be not like those who come swaggering out of their houses, showing off their status to other people and obstructing men from gaining access to the path of Allah, though Allah is surrounding all their actions.
(When Abu Sufian, who was escorting the trading caravan along with armed guards under his command sent word to Quraish that the caravan was out of harm's way and therefore there was no longer any need for them to send re-inforcements, Abu Jehl ignored it, swore to avenge the Prophet and his companions for attempting to raid the caravan, proceeded to Badr along with his massive army, set up camp outside the township, slaughtered camels for his men to have a grand feast, get drunk and watch the lewd dances of nude slave girls so that the stories of how they defied the Prophet and the measly army he commanded travelled far and wide.
But the plan which Allah made for him and his men turned out to be a far cry from the fiesta he hoped to lay down; instead of the camels, it was his warriors who got slaughtered; instead of wine flowing, the blood of his compatriots spilled on the ground; instead of the music and the dancing, wails of widows and orphans who lost their loved ones echoed around the desolate and dust laden battle-field of Badr!)
* * *
8 : 48
48. Wa-ith zayyana lahumu alshshaytanu aAAmalahum waqala la ghaliba lakumu alyawma mina alnnasi wa-innee jarun lakum falamma taraati alfi-atani nakasa AAala AAaqibayhi waqala innee baree-on minkum innee ara ma la tarawna innee akhafu Allaha waAllahu shadeedu alAAiqabi
Satan made their deeds seem fair to them when he said : 'None can subdue you this day, for you are now under my protection!' But as soon as the two armies confronted one another, he turned around and fled saying : 'Verily I have nothing to do with you! Verily I see that which you see not! Verily I fear Allah and I know that Allah is dire in castigation! (R)
(According to some commentators, the reference here is to a curious incident that is said to have taken place during the Battle of Badr.
At the time Quraish were drawing up battle plans and making important decisions on the conduct of the battle, it came to light that there was a powerful tribe in the vicinity of Badr with whom they were at loggerheads over a considerable period of time. But as soon as some of men who were against the idea of a battle at that juncture expressed concern over it, Satan appeared in the guise of Saraqa ben Malik, who was the leader of the hostile tribe, held their hands and assured them of full co-operating and backing of his men.
However, after the battle commenced, and his wily eye caught a glimpse of the angels who had teamed up with the believers and were raging havoc upon the army of Abu Jehl, he got petrified and deserted them at once, despite the remonstrations and protestations of his one time allies saying : 'I have nothing to do with you; I can see those whom you cannot see, and I fear them because they have power over me!')
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
45. O you who believe! When you meet (an enemy) force, take a firm stand against them and remember the Name of All‚h much (both with tongue and mind), so that you may be successful.
46. And obey All‚h and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, All‚h is with those who are As-S‚birin (the patient ones, etc.).
47. And be not like those who come out of their homes boastfully and to be seen of men, and hinder (men) from the Path of All‚h. and All‚h is MuhÓtun (encircling and thoroughly comprehending) all that they do.
48. And (remember) when Shait‚n (Satan) made their (evil) deeds seem fair to them and said, "No one of mankind can overcome you this Day (of the battle of Badr) and verily, I am your neighbour (for each and every help)." But when the two forces came in sight of each other, he ran away and said "Verily, I have nothing to do with you. Verily! I see what you see not. Verily! I fear All‚h for All‚h is Severe in punishment."
YUSUFALI: O ye who believe! When ye meet a force, be firm, and call Allah in remembrance much (and often); that ye may prosper:
PICKTHAL: O ye who believe! When ye meet an army, hold firm and think of Allah much, that ye may be successful.
SHAKIR: O you who believe! when you meet a party, then be firm, and remember Allah much, that you may be successful.
YUSUFALI: And obey Allah and His Messenger; and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For Allah is with those who patiently persevere:
PICKTHAL: And obey Allah and His messenger, and dispute not one with another lest ye falter and your strength depart from you; but be steadfast! Lo! Allah is with the steadfast.
SHAKIR: And obey Allah and His Messenger and do not quarrel for then you will be weak in hearts and your power will depart, and be patient; surely Allah is with the patient.
YUSUFALI: And be not like those who started from their homes insolently and to be seen of men, and to hinder (men) from the path of Allah: For Allah compasseth round about all that they do.
PICKTHAL: Be not as those who came forth from their dwellings boastfully and to be seen of men, and debar (men) from the way of Allah, while Allah is surrounding all they do.
SHAKIR: And be not like those who came forth from their homes in great exultation and to be seen of men, and (who) turn away from the way of Allah, and Allah comprehends what they do.
YUSUFALI: Remember Satan made their (sinful) acts seem alluring to them, and said: "No one among men can overcome you this day, while I am near to you": But when the two forces came in sight of each other, he turned on his heels, and said: "Lo! I am clear of you; lo! I see what ye see not; Lo! I fear Allah: for Allah is strict in punishment."
PICKTHAL: And when Satan made their deeds seem fair to them and said: No-one of mankind can conquer you this day, for I am your protector. But when the armies came in sight of one another, he took flight, saying: Lo! I am guiltless of you. Lo! I see that which ye see not. Lo! I fear Allah. And Allah is severe in punishment.
SHAKIR: And when the Shaitan made their works fair seeming to them, and said: No one can overcome you this day, and surely I am your protector: but when the two parties came in sight of each other he turned upon his heels, and said: Surely I am clear of you, surely I see what you do not see, surely I fear Allah; and Allah is severe in requiting (evil).
8 : 49
49. Ith yaqoolu almunafiqoona waallatheena fee quloobihim maradun gharra haola-i deenuhum waman yatawakkal AAala Allahi fa-inna Allaha AAazeezun hakeemun
Although the hypocrites and all the others in whose hearts is a disease say : 'They are obsessed with their religion!', those who put their faith in Allah know that verily Allah is Meritorious and sagacious!
(The reference here is to a particular group of men embraced Islam but were not completely convinced that it was the right thing to do, that the Prophet was a messenger of Allah or that the Qur'aan was a Divine revelation and a host of other doubts by which they were beleaguered.
the Battle broke out in Badr between the Muslims and the Quraish to whom they
remained loyal despite their token affiliation to Islam, they noticed how few
were fighting for the Cause promoted by the Prophet and became even more
disillusioned, without realizing that the most potent strength the Muslims
possessed did not stem from numbers nor from horses and armour,
but from their faith in Allah and their reliance on His promise and His
8 : 50
50. Walaw tara ith yatawaffa allatheena kafaroo almala-ikatu yadriboona wujoohahum waadbarahum wathooqoo AAathaba alhareeqi
If you could see how, when the angels come to gather the souls of disbelievers, they smite them on their faces and their backs (saying) : 'Taste the flavour of burning in the Fire!'
8 : 51
51. Thalika bima qaddamat aydeekum waanna Allaha laysa bithallamin lilAAabeedi
This is a requital for that which you sent ahead of you with your own hands for judgement! Allah does not unfairly persecute His creatures.
8 : 52
52. Kada/bi ali firAAawna waallatheena min qablihim kafaroo bi-ayati Allahi faakhathahumu Allahu bithunoobihim inna Allaha qawiyyun shadeedu alAAiqabi
Like it was in the case of Pharaoh and his folks and others before them. When they refuted the revelations of Allah, they were seized by Allah for their sins! Verily Allah is Mighty and unsparing in castigation.
8 : 53
53. Thalika bi-anna Allaha lam yaku mughayyiran niAAmatan anAAamaha AAala qawmin hatta yughayyiroo ma bi-anfusihim waanna Allaha sameeAAun AAaleemun
This is because Allah never varies the fortunes He has already bestowed upon a nation unless an adverse change has come about in the hearts of its peoples. And verily Allah hears and knows everything!
8 : 54
54. Kada/bi ali firAAawna waallatheena min qablihim kaththaboo bi-ayati rabbihim faahlaknahum bithunoobihim waaghraqna ala firAAawna wakullun kanoo thalimeena
Like it was in the case of Pharaoh and his folks and others before them. They refuted the revelations of their Lord so We destroyed them in response their sins. And We drowned Pharaoh's folks because they were a pernicious folk
(In the above verses, a parallel is drawn between disbelievers of Mecca and the folks of Pharaoh in their evil deeds, their arrogance, their defiance to Allah and His messenger, their repudiation of His revelations, their repression of the meek and the humble, their persecution of fellow citizens because of their convictions, their total surrender to evil and solecism, the idols whom they worshipped in the place of Allah, their pomposity and ostentation, their lavish life-style and their denial of accountability, every one of which were clearly reflected in the attitudes of the Meccan agnostics, repeated twice in verses 52 and 54 for emphasis, warning them that, unless a change in their attitudes and behaviour patterns is forthcoming soon, the same thing would happen to them as happened to Pharaoh's folks and others before them.
It is also made clear in the verse that Allah had already blessed them with ample livelihood and protected them from starvation; given them peace and protected them from the ravages of sedition; given them knowledge and brought them out of the shadow of ignorance; given them wealth and spared them the rigors of penury; sent in their midst a messenger chosen from their own ranks and provided them the opportunity to follow his guidance and secure a place in the Abode of the Hereafter! But if they continued with their ingratitude, their repudiations, their persecution of the innocent and their indifference to the Truth, He can and He will easily deprecate their fortunes, take away from them their comforts and cast them in the pits of misery forever).
* * *
Context of Revelation : The following verses were revealed with reference to a Jewish tribe who entered into a treaty with the Prophet on two separate occasions to the effect that they would not wage any battles against him, nor would they aid those who were hostile to him, but violated its terms on both the occasions.
8 : 55
55. Inna sharra alddawabbi AAinda Allahi allatheena kafaroo fahum la yu/minoona
Verily the worst of beasts in the sight of Allah are those who denied Allah and declined to believe
8 : 56
56. Allatheena AAahadta minhum thumma yanqudoona AAahdahum fee kulli marratin wahum la yattaqoona
And those with whom, no matter how often you enter into a treaty, break it every time and do not fear its consequences.
8 : 57
57. Fa-imma tathqafannahum fee alharbi fasharrid bihim man khalfahum laAAallahum yaththakkaroona
If you come face to face with them in the battle-field, rout them out with such ferocity that their allies are forced to flee and learn their lesson.
8 : 58.
58. Wa-imma takhafanna min qawmin khiyanatan fainbith ilayhim AAala sawa-in inna Allaha la yuhibbu alkha-ineena
And if you suspect a nation of treachery against you, then throw back at them any treaty which you may have entered with them, for Allah does not cherish the treacherous. (R)
(The reference here is to Banu Qurayza, a Jewish tribe of Madina who had given the Prophet a solemn undertaking that they would never take up arms against him and his followers, nor would they aid their opponents, but breached their pact, helping the idolaters of Mecca by supplying them arms when they waged war against the Muslims, thinking the Muslims had lost out to them. Later on, they apologized to the Prophet on the pretext that it was all an oversight on their part and that it would never happen again and entered into yet another treaty of peace with him, breached it during the Battle of the Trench once again by taking sides with the idolaters. In the end, their leader went to Mecca where he entered into a new treaty with the idolaters against the Muslims).
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
49. When the hypocrites and those in whose hearts was a disease (of disbelief) said: "These people (Muslims) are deceived by their religion." But whoever puts his trust in All‚h, then surely, All‚h is All-Mighty, All-Wise.
50. And if you could see when the angels take away the souls of those who disbelieve (at death), they smite their faces and their backs, (saying): "Taste the punishment of the blazing Fire."
51. "This is because of that which your hands had forwarded. And verily, All‚h is not unjust to His slaves."
52. Similar to the behaviour of the people of Fir'aun (Pharaoh), and of those before them; they rejected the Ay‚t (proofs, verses, etc.) of All‚h, so All‚h punished them for their sins. Verily, All‚h is All-Strong, Severe in punishment.
53. That is so because All‚h will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, All‚h is All-Hearer, All-Knower.
54. Similar to the behaviour of the people of Fir'aun (Pharaoh), and those before them. They belied the Ay‚t (proofs, evidences, verses, lessons, signs, revelations, etc.), of their Lord, so We destroyed them for their sins, and We drowned the people of Fir'aun (Pharaoh) for they were all Z‚limŻn (polytheists and wrong-doers, etc.).
55. Verily, The worst of moving (living) creatures before All‚h are those who disbelieve, - so they shall not believe.
56. They are those with whom you made a covenant, but they break their covenant every time and they do not fear All‚h.
57. So if you gain the mastery over them in war, punish them severely in order to disperse those who are behind them, so that they may learn a lesson.
58. If you (O Muhammad SAW) fear treachery from any people throw back (their covenant) to them (so as to be) on equal terms (that there will be no more covenant between you and them). Certainly All‚h likes not the treacherous.
YUSUFALI: Lo! the hypocrites say, and those in whose hearts is a disease: "These people,- their religion has misled them." But if any trust in Allah, behold! Allah is Exalted in might, Wise.
PICKTHAL: When the hypocrites and those in whose hearts is a disease said: Their religion hath deluded these. Whoso putteth his trust in Allah (will find that) lo! Allah is Mighty, Wise.
SHAKIR: When the hypocrites and those in whose hearts was disease said: Their religion has deceived them; and whoever trusts in Allah, then surely Allah is Mighty, Wise.
YUSUFALI: If thou couldst see, when the angels take the souls of the Unbelievers (at death), (How) they smite their faces and their backs, (saying): "Taste the penalty of the blazing Fire-
PICKTHAL: If thou couldst see how the angels receive those who disbelieve, smiting faces and their backs and (saying): Taste the punishment of burning!
SHAKIR: And had you seen when the angels will cause to die those who disbelieve, smiting their faces and their backs, and (saying): Taste the punishment of burning.
YUSUFALI: "Because of (the deeds) which your (own) hands sent forth; for Allah is never unjust to His servants:
PICKTHAL: This is for that which your own hands have sent before (to the Judgment), and (know) that Allah is not a tyrant to His slaves.
SHAKIR: This is for what your own hands have sent on before, and because Allah is not in the least unjust to the servants;
YUSUFALI: "(Deeds) after the manner of the people of Pharaoh and of those before them: They rejected the Signs of Allah, and Allah punished them for their crimes: for Allah is Strong, and Strict in punishment:
PICKTHAL: (Their way is) as the way of Pharaoh's folk and those before them; they disbelieved the revelations of Allah, and Allah took them in their sins. Lo! Allah is Strong, severe in punishment.
SHAKIR: In the manner of the people of Firon and those before them; they disbelieved in Allah's communications, therefore Allah destroyed them on account of their faults; surely Allah is strong, severe in requiting (evil).
YUSUFALI: "Because Allah will never change the grace which He hath bestowed on a people until they change what is in their (own) souls: and verily Allah is He Who heareth and knoweth (all things)."
PICKTHAL: That is because Allah never changeth the grace He hath bestowed on any people until they first change that which is in their hearts, and (that is) because Allah is Hearer, Knower.
SHAKIR: This is because Allah has never changed a favor which He has conferred upon a people until they change their own condition; and because Allah is Hearing, Knowing;
YUSUFALI: (Deeds) after the manner of the people of Pharaoh and those before them": They treated as false the Signs of their Lord: so We destroyed them for their crimes, and We drowned the people of Pharaoh: for they were all oppressors and wrong-doers.
PICKTHAL: (Their way is) as the way of Pharaoh's folk and those before them; they denied the revelations of their Lord, so We destroyed them in their sins. And We drowned the folk of Pharaoh. All were evil-doers.
SHAKIR: In the manner of the people of Firon and those before them; they rejected the communications of their Lord, therefore We destroyed them on account of their faults and We drowned Firon's people, and they were all unjust.
YUSUFALI: For the worst of beasts in the sight of Allah are those who reject Him: They will not believe.
PICKTHAL: Lo! the worst of beasts in Allah's sight are the ungrateful who will not believe.
SHAKIR: Surely the vilest of animals in Allah's sight are those who disbelieve, then they would not believe.
YUSUFALI: They are those with whom thou didst make a covenant, but they break their covenant every time, and they have not the fear (of Allah).
PICKTHAL: Those of them with whom thou madest a treaty, and then at every opportunity they break their treaty, and they keep not duty (to Allah).
SHAKIR: Those with whom you make an agreement, then they break their agreement every time and they do not guard (against punishment).
YUSUFALI: If ye gain the mastery over them in war, disperse, with them, those who follow them, that they may remember.
PICKTHAL: If thou comest on them in the war, deal with them so as to strike fear in those who are behind them, that haply they may remember.
SHAKIR: Therefore if you overtake them in fighting, then scatter by (making an example of) them those who are in their rear, that they may be mindful.
YUSUFALI: If thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms: for Allah loveth not the treacherous.
PICKTHAL: And if thou fearest treachery from any folk, then throw back to them (their treaty) fairly. Lo! Allah loveth not the treacherous.
SHAKIR: And if you fear treachery on the part of a people, then throw back to them on terms of equality; surely Allah does not love the treacherous.
8 : 59
59. Wala yahsabanna allatheena kafaroo sabaqoo innahum la yuAAjizoona
And let not the disbelievers be relieved that they might have escaped the attention of Allah, for they will never manage to escape His attention!
8 : 60
60. WaaAAiddoo lahum ma istataAAtum min quwwatin wamin ribati alkhayli turhiboona bihi AAaduwwa Allahi waAAaduwwakum waakhareena min doonihim la taAAlamoonahumu Allahu yaAAlamuhum wama tunfiqoo min shay-in fee sabeeli Allahi yuwaffa ilaykum waantum la tuthlamoona
And make ready for them all the armed forces whom you can muster, and horses tethered, throwing a scare in the hearts of Allah's enemies, and your enemies, and of others besides them whom you do not know but whom Allah knows. Whatever you spend for Allah's Cause, you will get it back in full, and there would be no short-falls for you!
8 : 61
61. Wa-in janahoo lilssalmi faijnah laha watawakkal AAala Allahi innahu huwa alssameeAAu alAAaleemu
And if they incline towards truce, you too incline towards truce and put your trust in Allah! Verily He hears everything and knows everything.
8 : 62
62. Wa-in yureedoo an yakhdaAAooka fa-inna hasbaka Allahu huwa allathee ayyadaka binasrihi wabialmu/mineena
But if their aim is to cheat you, then Allah suffices you! He it is who strengthens you with His support and with the support of your fellow Muslims.
(Peace being a better prospect for mankind in comparison to tumult and disorder, it is well worth taking precedence over elements that impregnate discord. That is the reason why Muslims are enjoined by Allah to extend a hand of truce and reconciliation before raising the sword on their enemies by inviting them to embrace Islam and bury the hatchet in the name of peace. In the eyes of Allah, a Jihad is not a Jihad unless it is being waged entirely to propagate Islam and hence Muslim warriors are admonished to explore every possible venue for achieving this goal before resorting to the sword.
At the same time, it can never be in the mettle of a believing warrior to turn his back upon the enemy, or to condone deceit without levelling the scores. To this extent, the promise of help from Allah in substantial quantities leaves no room for doubts and uncertainties).
8 : 63
63. Waallafa bayna quloobihim law anfaqta ma fee al-ardi jameeAAan ma allafta bayna quloobihim walakinna Allaha allafa baynahum innahu AAazeezun hakeemun
And He has imbued their hearts with mutual rapport! Even if you spent all the riches in the world towards it, you could not have thus bonded their hearts together! But He bonded them for you, and verily He is Meritorious and Sagacious!
(The reference is to the two Arab tribes of Aws and Khazraj between whom there were endless animosities lasting over a century until the advent of Islam which cleansed their hearts of rancour, made them realize the futility of discord and the advantages of accord, created a suitable atmosphere to bring about reconciliation between them and bonded them together with knots of friendship and affection.
This aspect of cordiality and mutual respect, this spirit of tolerance and rapport, this desire to rise above the trivial irritants which poison the wider society, this determination to unite and succeed as a thriving community is a hallmark of Islamic way of life, more in evidence in the western countries than anywhere else in the world, looking at the way in which a minority community is successfully holding out in the teeth of opposition and in the wake of hostility; how our girls go to school clad in modest clothes as prescribed by the Qur'aan; how well our lads respond to a built-in red alert against practices which deteriorate the moral fibre; how our parents encourage their children to offer Salaat regularly and observe fasts during the holy month of Ramadan; how the glow reflecting the Splendour of Allah is kept alight in our mosques and in our community halls where people assemble together once a week to talk about spiritual matters which help exacerbate our faith and clear our minds of the seeds of doubt that are planted by the devil and make us good Muslims).
8 : 64
64. Ya ayyuha alnnabiyyu hasbuka Allahu wamani ittabaAAaka mina almu/mineena
O Prophet! Allah suffices you, and the believers who follow you. (R)
(According to commentators, this verse was revealed when Hadrath Omar, one of the great stalwarts of Islam and a close associate of the Prophet, renounced heresy and embraced Islam which marked a turning point in the dwindling fortunes of the believers.
If so, this verse could only have been revealed in Mecca because the famous incident which led to his epoch making conversion had taken place in Mecca, but was included in those revealed in Madina at the behest of the Prophet.
However, there are other commentators who insist that it was revealed in Madina, taking the believers denoted in the verse to mean either the Ansar (the citizens of Madina) or the migrants who emigrated from Mecca to Madina along with the Prophet)
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
59. And let not those who disbelieve think that they can outstrip (escape from the punishment). Verily, they will never be able to save themselves (from All‚h's Punishment).
60. And make ready against them all you can of power, including steeds of war (tanks, planes, missiles, artillery, etc.) to threaten the enemy of All‚h and your enemy, and others besides whom, you may not know but whom All‚h does know. And whatever you shall spend in the Cause of All‚h shall be repaid unto you, and you shall not be treated unjustly.
61. But if they incline to peace, you also incline to it, and (put your) trust in All‚h. Verily, He is the All-Hearer, the All-Knower.
62. And if they intend to deceive you, then verily, All‚h is All-Sufficient for you. He it is Who has supported you with His Help and with the believers.
63. And He has united their (i.e. believers') hearts. If you had spent all that is in the earth, you could not have united their hearts, but All‚h has united them. Certainly He is All-Mighty, All-Wise.
64. O Prophet (Muhammad SAW)! All‚h is Sufficient for you and for the believers who follow you.
YUSUFALI: Let not the unbelievers think that they can get the better (of the godly): they will never frustrate (them).
PICKTHAL: And let not those who disbelieve suppose that they can outstrip (Allah's Purpose). Lo! they cannot escape.
SHAKIR: And let not those who disbelieve think that they shall come in first; surely they will not escape.
YUSUFALI: Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly.
PICKTHAL: Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not. Allah knoweth them. Whatsoever ye spend in the way of Allah it will be repaid to you in full, and ye will not be wronged.
SHAKIR: And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy and others besides them, whom you do not know (but) Allah knows them; and whatever thing you will spend in Allah's way, it will be paid back to you fully and you shall not be dealt with unjustly.
YUSUFALI: But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).
PICKTHAL: And if they incline to peace, incline thou also to it, and trust in Allah. Lo! He, even He, is the Hearer, the Knower.
SHAKIR: And if they incline to peace, then incline to it and trust in Allah; surely He is the Hearing, the Knowing.
YUSUFALI: Should they intend to deceive thee,- verily Allah sufficeth thee: He it is That hath strengthened thee with His aid and with (the company of) the Believers;
PICKTHAL: And if they would deceive thee, then lo! Allah is Sufficient for thee. He it is Who supporteth thee with His help and with the believers,
SHAKIR: And if they intend to deceive you-- then surely Allah is sufficient for you; He it is Who strengthened you with His help and with the believers
YUSUFALI: And (moreover) He hath put affection between their hearts: not if thou hadst spent all that is in the earth, couldst thou have produced that affection, but Allah hath done it: for He is Exalted in might, Wise.
PICKTHAL: And (as for the believers) hath attuned their hearts. If thou hadst spent all that is in the earth thou couldst not have attuned their hearts, but Allah hath attuned them. Lo! He is Mighty, Wise.
SHAKIR: And united their hearts; had you spent all that is in the earth, you could not have united their hearts, but Allah united them; surely He is Mighty, Wise.
YUSUFALI: O Prophet! sufficient unto thee is Allah,- (unto thee) and unto those who follow thee among the Believers.
PICKTHAL: O Prophet! Allah is Sufficient for thee and those who follow thee of the believers.
SHAKIR: O Prophet! Allah is sufficient for you and (for) such of the believers as follow you.
8 : 65
65. Ya ayyuha alnnabiyyu harridi almu/mineena AAala alqitali in yakun minkum AAishroona sabiroona yaghliboo mi-atayni wa-in yakun minkum mi-atun yaghliboo alfan mina allatheena kafaroo bi-annahum qawmun la yafqahoona
O Prophet! Urge the believers to fight. If twenty among you are steadfast, they can subdue two hundred; and if an hundred among you are steadfast, they can overwhelm a thousand of the disbelievers! This is so because the disbelievers are devoid of sense.
8 : 66
66. Al-ana khaffafa Allahu AAankum waAAalima anna feekum daAAfan fa-in yakun minkum mi-atun sabiratun yaghliboo mi-atayni wa-in yakun minkum alfun yaghliboo alfayni bi-ithni Allahi waAllahu maAAa alssabireena
Now has Allah made things easier for you because He is aware that you are weaker. So, if there are one hundred steadfast among you, they will cope with two hundred; and if you have one thousand such men, they will overcome two thousand of them by Allah's leave. And Allah is always alongside the steadfast!
above two verses enumerate the odds against the believers, making ten to one
when the first verse was revealed, then gradually decreasing it to one to two as
Islam began to gather strength and the numbers of the Muslims increased day by
* * *
Context of Revelation : The following verse was revealed when, in the Battle of Badr, several disbelievers were captured alive, many of whom belonged to the tribe of the Prophet. When he conferred with his close associates to decide on their fate, those who thought sparing their lives in lieu of ransom not only brought some much needed resources into the community but also enhanced the chances of their conversion to Islam later on, suggested he set them free in lieu of ransom, while others who thought putting the captives to death would make the enemy fear and respect Islam suggested they should be dealt with in the same way as other captives were dealt with, and must therefore be slain! When the Prophet seemed inclined to accept the latter option, this verse was revealed in order to settle the debate.
8 : 67
67. Ma kana linabiyyin an yakoona lahu asra hatta yuthkhina fee al-ardi tureedoona AAarada alddunya waAllahu yureedu al-akhirata waAllahu AAazeezun hakeemun
It does not become a prophet to take captives in battle without having soaked the ground with blood first! While you are tempted towards worldly gains, Allah wishes for you gains in the Hereafter! And Allah is Meritorious and Sagacious!
(In this instance, while Hadrath Abu Bakr was in favour of sparing the lives of disbelievers taken captive in the Battle of Badr in lieu of ransom, Hadrath Omar opposed the idea and insisted upon their being dealt with as other prisoners of war were and executed, so that it threw a scare into the hearts of the enemy, offering to execute members of his own tribe himself.
Though the Prophet thought he was being reprimanded by Allah for deciding to set free prisoners of war in return for ransom, - a decision unworthy of a Prophet of Allah to court, - it should be noted that the ruling applied only to those taken captive during the Battle of Badr because, at that time, Islam was still in its stages of infancy and it was more important to demonstrate astringency rather than lenience in order to raise its profile. Later on, after Islam reached its prime and became a force to be reckoned with, Muslims were given the choice to decide for themselves what they did with their captives, whether they forgave them or set them free or enslaved them. They became a portion of the Spoils and were disposed off according to the wishes of those to whom they were allotted).
* * *
8 : 68
68. Lawla kitabun mina Allahi sabaqa lamassakum feema akhathtum AAathabun AAatheemun
Had it not been for a commandment that Allah already recorded, accepting ransom from disbelievers in lieu of freedom would have attracted a severe punishment.
(A commandment that no one who fought for Allah in the Battle of Badr would be taken to task for the mistakes they may have made was already recorded in the Book of Decrees by Allah a long time before this battle was even fought).
8 : 69
69. Fakuloo mimma ghanimtum halalan tayyiban waittaqoo Allaha inna Allaha ghafoorun raheemun
Now you are at liberty to eat and enjoy the Spoils you earned, which are lawful and clean, and keep your duty to Allah. Verily Allah is Magnanimous and Merciful. (R)
(After the revelation of verse 68, when the believers became reluctant to touch the ransom they had received in return for freeing the captives, verse 69 was revealed in order to ease their concerns by categorically clarifying that Spoils are lawful and clean and that there was no reason why they should not eat and enjoy them).
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
65. O Prophet (Muhammad SAW)! Urge the believers to fight. If there are twenty steadfast persons amongst you, they will overcome two hundred, and if there be a hundred steadfast persons they will overcome a thousand of those who disbelieve, because they (the disbelievers) are people who do not understand.
66. Now All‚h has lightened your (task), for He knows that there is weakness in you. So if there are of you a hundred steadfast persons, they shall overcome two hundred, and if there are a thousand of you, they shall overcome two thousand with the Leave of All‚h. And All‚h is with As-S‚birin (the patient ones, etc.).
67. It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but All‚h desires (for you) the Hereafter. And All‚h is All-Mighty, All-Wise.
68. Were it not a previous ordainment from All‚h, a severe torment would have touched you for what you took.
69. So enjoy what you have gotten of booty in war, lawful and good, and be afraid of All‚h. Certainly, All‚h is Oft-Forgiving, Most Merciful.
YUSUFALI: O Prophet! rouse the Believers to the fight. If there are twenty amongst you, patient and persevering, they will vanquish two hundred: if a hundred, they will vanquish a thousand of the Unbelievers: for these are a people without understanding.
PICKTHAL: O Prophet! Exhort the believers to fight. If there be of you twenty steadfast they shall overcome two hundred, and if there be of you a hundred (steadfast) they shall overcome a thousand of those who disbelieve, because they (the disbelievers) are a folk without intelligence.
SHAKIR: O Prophet! urge the believers to war; if there are twenty patient ones of you they shall overcome two hundred, and if there are a hundred of you they shall overcome a thousand of those who disbelieve, because they are a people who do not understand.
YUSUFALI: For the present, Allah hath lightened your (task), for He knoweth that there is a weak spot in you: But (even so), if there are a hundred of you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of Allah: for Allah is with those who patiently persevere.
PICKTHAL: Now hath Allah lightened your burden, for He knoweth that there is weakness in you. So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand (steadfast) they shall overcome two thousand by permission of Allah. Allah is with the steadfast.
SHAKIR: For the present Allah has made light your burden, and He knows that there is weakness in you; so if there are a hundred patient ones of you they shall overcome two hundred, and if there are a thousand they shall overcome two thousand by Allah's permission, and Allah is with the patient.
YUSUFALI: It is not fitting for a prophet that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looketh to the Hereafter: And Allah is Exalted in might, Wise.
PICKTHAL: It is not for any prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desireth (for you) the Hereafter, and Allah is Mighty, Wise.
SHAKIR: It is not fit for a prophet that he should take captives unless he has fought and triumphed in the land; you desire the frail goods of this world, while Allah desires (for you) the hereafter; and Allah is Mighty, Wise.
YUSUFALI: Had it not been for a previous ordainment from Allah, a severe penalty would have reached you for the (ransom) that ye took.
PICKTHAL: Had it not been for an ordinance of Allah which had gone before, an awful doom had come upon you on account of what ye took.
SHAKIR: Were it not for an ordinance from Allah that had already gone forth, surely there would have befallen you a great chastisement for what you had taken to.
YUSUFALI: But (now) enjoy what ye took in war, lawful and good: but fear Allah: for Allah is Oft-forgiving, Most Merciful.
PICKTHAL: Now enjoy what ye have won, as lawful and good, and keep your duty to Allah. Lo! Allah is Forgiving, Merciful.
SHAKIR: Eat then of the lawful and good (things) which you have acquired in war, and be careful of (your duty to) Allah; surely Allah is Forgiving, Merciful.
Context of Revelation : The following verse was revealed with reference to an uncle of the Prophet who was among the ten leading disbelievers of Mecca to have offered to share the financial burden of warfare with the Muslims, but embraced Islam and later on rose to prominence as devout Muslim, - an outstanding example of how Allah helps those who have in their hearts anything worth salvaging and enables them to salvage it through self reform and self amelioration.
8 : 70
70. Ya ayyuha alnnabiyyu qul liman fee aydeekum mina al-asra in yaAAlami Allahu fee quloobikum khayran yu/tikum khayran mimma okhitha minkum wayaghfir lakum waAllahu ghafoorun raheemun
O Prophet! Say to the captives who are in your hands : 'If Allah sees good in your hearts, He will reward you in a much greater measure than what has been taken from you, and He will relent towards you, for He is Magnanimous and Merciful!
(The reference in this verse is to Hadrath Abbas who was among those taken prisoner during the war but shortly afterwards embraced Islam and became yet another important associate of the Prophet. Although participation in a battle waged by the Quraish to destroy the Prophet and to discredit the religion of Allah brought him to the camp of his victors in chains, Allah had destined for him a role that was far superior to the role he played in the affairs of his tribe and turned him into one of the most respected icons of Islamic history. Thus does Allah repay those in whose hearts there are seeds of virtue germinating and give them back much more than what had been taken away from them!
In the case of Abbas, the stash he brought with him as his contribution for the Battle of Badr was taken away from him, but he was more than compensated by being blessed with the inclination to make a far worthier contribution towards the Cause of Allah and attain the status of a martyr in the end!)
8 : 71
71. Wa-in yureedoo khiyanataka faqad khanoo Allaha min qablu faamkana minhum waAllahu AAaleemun hakeemun
But if they betray you, they already betrayed Allah before because of which He gave you power over them. And Allah is Meritorious and Sagacious!
8 : 72
72. Inna allatheena amanoo wahajaroo wajahadoo bi-amwalihim waanfusihim fee sabeeli Allahi waallatheena awaw wanasaroo ola-ika baAAduhum awliyao baAAdin waallatheena amanoo walam yuhajiroo ma lakum min walayatihim min shay-in hatta yuhajiroo wa-ini istansarookum fee alddeeni faAAalaykumu alnnasru illa AAala qawmin baynakum wabaynahum meethaqun waAllahu bima taAAmaloona baseerun
Those who believed and left their homes to strive for the cause of Allah with their lives and their wealth; and those who sheltered and aided them are dedicated friends of one another. As for those who believed but did not leave their homes, you have no obligation to protect them until they leave their homes. But if they seek your help in matters of religion, you are duty bound to counsel them, except against the people between you and whom there is a treaty in existence. Allah is cognizant of what you do!
(This verse pays the highest tribute to the believers who endured untold persecution at the hands of their tormentors in Mecca, relinquished their homes, their belongings, even their consanguines and emigrated to Madina with the Prophet, identified in the Qur'aan as the 'early Emigrants', or as 'Muhajireen', and eulogizes the residents of Madina, identified as 'Ansar', who welcomed them with open arms; nursed the emotional lacerations their guests sustained during their unrelenting struggle against a ruthless enemy; gave them love and compassion; gave them respect; shared with them their modest resources; fed them first before feeding their own selves and families, even their children, and earned for themselves a lasting place in the History of Islam, in the hearts of Muslims, in the eyes of Allah and in the Abode of the Hereafter!
Although this verse confers on them and the Ansar mutual rights of inheritance in their properties and assets because they had severed their contacts with members of their own families, it was subsequently repealed when the plight of Muslims stabilized and they were able to restore their lost family ties. Please See verse 75.
By emphasizing in clear terms that the Prophet was not under any obligation to help those who elected to remain in Mecca and carry on with their lives despite the odds, to the same extent and a like measure, it is being made clear that the status of those who forsook their homes to freely practice their religion forever remains the highest in the eyes of Allah and in the eyes of those who worship Him).
8 : 73
73. Waallatheena kafaroo baAAduhum awliyao baAAdin illa tafAAaloohu takun fitnatun fee al-ardi wafasadun kabeerun
And let the disbelievers be protecting friends of one another. If you do not observe such a divide, it would create an adverse milieu of confusion and corruption in the land.
(This verse effectively forbids Muslims from accepting bequests or inheritances from disbelieving relatives and from making them heirs or beneficiaries in their estates, because if such a divide between the two was not observed, it could tilt the balance in their favour all over again).
8 : 74
74. Waallatheena amanoo wahajaroo wajahadoo fee sabeeli Allahi waallatheena awaw wanasaroo ola-ika humu almu/minoona haqqan lahum maghfiratun warizqun kareemun
And those who became believers and emigrated and took up arms for the Cause of Allah, and those who sheltered and aided them, they are truthful believers! For them is redemption and a generous provision.
(It should be borne in mind that there are several categories of migrants : those who went to Africa in the beginning and were granted asylum by Emperor Negus of Ethiopia but proceeded from there to Madina; those who emigrated from Mecca to Madina along with the Prophet at the height of tensions between the two warring communities; and those who emigrated to Madina after the Treaty of Hudaybiyah was ratified but before Mecca fell to the Muslims).
8 : 75
75. Waallatheena amanoo min baAAdu wahajaroo wajahadoo maAAakum faola-ika minkum waoloo al-arhami baAAduhum awla bibaAAdin fee kitabi Allahi inna Allaha bikulli shay-in AAaleemun
And those who subsequently became believers and left their homes and fought shoulder to shoulder along with you, they are of you. And so are your kindred with whom your bonds are recorded as tighter in the Book of Decrees. Verily Allah is cognizant of everything! (R)
(This verse clarifies that kindred and consanguines should receive the utmost priority over the others in matters of inheritance, including the Muhajireen, who were by then re-united with their torn families and had became entitled to bequests and legacies from them).
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
70. O Prophet! Say to the captives that are in your hands: "If All‚h knows any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you, and All‚h is Oft-Forgiving, Most Merciful."
71. But if they intend to betray you (O Muhammad SAW), they have already betrayed All‚h before. So He gave (you) power over them. And All‚h is All-Knower, All-Wise.
72. Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of All‚h as well as those who gave (them) asylum and help, - these are (all) allies to one another. And as to those who believed but did not emigrate (to you O Muhammad SAW), you owe no duty of protection to them until they emigrate, but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance, and All‚h is the All-Seer of what you do.
73. And those who disbelieve are allies to one another, (and) if you (Muslims of the whole world collectively) do not do so (i.e. become allies, as one united block with one Khalifah - chief Muslim ruler for the whole Muslim world to make victorious All‚h's Religion of Isl‚mic Monotheism), there will be Fitnah (wars, battles, polytheism, etc.) and oppression on earth, and a great mischief and corruption (appearance of polytheism).
74. And those who believed, and emigrated and strove hard in the Cause of All‚h (Al-Jih‚d), as well as those who gave (them) asylum and aid; - these are the believers in truth, for them is forgiveness and Rizqun KarÓm (a generous provision i.e. Paradise).
75. And those who believed afterwards, and emigrated and strove hard along with you, (in the Cause of All‚h) they are of you. But kindred by blood are nearer to one another regarding inheritance in the decree ordained by All‚h. Verily, All‚h is the All-Knower of everything.
YUSUFALI: O Prophet! say to those who are captives in your hands: "If Allah findeth any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you: for Allah is Oft-forgiving, Most Merciful."
PICKTHAL: O Prophet! Say unto those captives who are in your hands: If Allah knoweth any good in your hearts He will give you better than that which hath been taken from you, and will forgive you. Lo! Allah is Forgiving, Merciful.
SHAKIR: O Prophet! say to those of the captives who are in your hands: If Allah knows anything good in your hearts, He will give to you better than that which has been taken away from you and will forgive you, and Allah is Forgiving, Merciful.
YUSUFALI: But if they have treacherous designs against thee, (O Messenger!), they have already been in treason against Allah, and so hath He given (thee) power over them. And Allah so He Who hath (full) knowledge and wisdom.
PICKTHAL: And if they would betray thee, they betrayed Allah before, and He gave (thee) power over them. Allah is Knower, Wise.
SHAKIR: And if they intend to act unfaithfully towards you, so indeed they acted unfaithfully towards Allah before, but He gave (you) mastery over them; and Allah is Knowing, Wise.
YUSUFALI: Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of Allah, as well as those who gave (them) asylum and aid,- these are (all) friends and protectors, one of another. As to those who believed but came not into exile, ye owe no duty of protection to them until they come into exile; but if they seek your aid in religion, it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance. And (remember) Allah seeth all that ye do.
PICKTHAL: Lo! those who believed and left their homes and strove with their wealth and their lives for the cause of Allah, and those who took them in and helped them: these are protecting friends one of another. And those who believed but did not leave their homes, ye have no duty to protect them till they leave their homes; but if they seek help from you in the matter of religion then it is your duty to help (them) except against a folk between whom and you there is a treaty. Allah is Seer of what ye do.
SHAKIR: Surely those who believed and fled (their homes) and struggled hard in Allah's way with their property and their souls, and those who gave shelter and helped-- these are guardians of each other; and (as for) those who believed and did not fly, not yours is their guardianship until they fly; and if they seek aid from you in the matter of religion, aid is incumbent on you except against a people between whom and you there is a treaty, and Allah sees what you do.
YUSUFALI: The Unbelievers are protectors, one of another: Unless ye do this, (protect each other), there would be tumult and oppression on earth, and great mischief.
PICKTHAL: And those who disbelieve are protectors one of another - If ye do not so, there will be confusion in the land, and great corruption.
SHAKIR: And (as for) those who disbelieve, some of them are the guardians of others; if you will not do it, there will be in the land persecution and great mischief.
YUSUFALI: Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give (them) asylum and aid,- these are (all) in very truth the Believers: for them is the forgiveness of sins and a provision most generous.
PICKTHAL: Those who believed and left their homes and strove for the cause of Allah, and those who took them in and helped them - these are the believers in truth. For them is pardon, and bountiful provision.
SHAKIR: And (as for) those who believed and fled and struggled hard in Allah's way, and those who gave shelter and helped, these are the believers truly; they shall have forgiveness and honorable provision.
YUSUFALI: And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company,- they are of you. But kindred by blood have prior rights against each other in the Book of Allah. Verily Allah is well-acquainted with all things.
PICKTHAL: And those who afterwards believed and left their homes and strove along with you, they are of you; and those who are akin are nearer one to another in the ordinance of Allah. Lo! Allah is Knower of all things.
SHAKIR: And (as for) those who believed afterwards and fled and struggled hard along with you, they are of you; and the possessors of relationships are nearer to each other in the ordinance of Allah; surely Allah knows all things.