Sūrat al-Anfāl

سورۃ الانفال

On the Meaning of al-Anfāl

The Companions asked the Prophetﷺconcerning al-anfāl — the war-spoils. Anfāl is the plural of nafl, meaning surplus and excess: what is obtained beyond the minimum obligation. That which is earned over and above a base allotment is called nafl. In general usage anfāl refers to goods obtained in battle — whether secured by combat, or acquired without fighting. Those who asked were inquiring about the disposition of such property.

يَسْأَلُونَكَ عَنِ الْأَنفَالِ قُلِ الْأَنفَالُ لِلَّهِ وَالرَّسُولِ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِن كُنتُم مُّؤْمِنِينَ

Yas'alūnaka ʿani l-anfāli quli l-anfālu lillāhi wa-l-rasūli fa-ttaqū llāha wa-aṣliḥū dhāta baynikum wa-aṭīʿū llāha wa-rasūlahu in kuntum muʾminīn.

"They ask you about the spoils of war. Say: the spoils belong to Allāh and the Messenger. So fear Allāh, set right the affairs between yourselves, and obey Allāh and His Messenger, if you are believers." (al-Anfāl 8:1)

Translation: They are asking you about the spoils — say to them: the spoils belong to Allāh and His Messenger. Fear Him and His wrath, put right the matters between you, and obey Allāh and His Messenger if you are truly believers.

Commentary: What is meant by "belonging to Allāh and His Messenger" is that the disposition of the spoils is determined by divine ordinance. That which enters the general fund is spent on the common necessities of the Muslims. The portion that Allāh has ordained for the public good is a form of communal welfare. A tradition reports:«نَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ مَا تَرَكْنَاهُ صَدَقَةٌ»Naḥnu maʿāshira l-anbiyāʾi lā nūrathu mā taraknāhu ṣadaqa — "We, the company of prophets, are not inherited from; what we leave behind is charity." In this way, those who bear responsibility for the community — its leaders and guardians at every level — should spend on the community's needs, not on self-adornment. The leaders of non-Muslims rank at one level; the leaders of Muslims ought to stand above them, for the honour of Muslims lies in their service to Islām. He who serves Islām more truly is the more honoured and respected. Carriages, motor-cars, first-class railway compartments — all of these are mere vanities. Human dignity does not depend on these things; it resides in human character and in noble moral qualities.

The glosses on key words: fa-ttaqū llāha — "fear Allāh," manifest piety, guard yourselves from His wrath; wa-aṣliḥū — "set right," effect reconciliation; dhāta baynikum — "the affairs between you," the mutual relations and conditions of your community; wa-aṭīʿū llāha wa-rasūlahu — "obey Allāh and His Messenger"; in kuntum muʾminīn — "if you are believers," as a condition: obedience is the mark of true faith.

The author observes: This command was given because many people — though they come punctually for the prayer — disappear once the prayer is over. They are present at the time of the prayer, yet once it is finished they vanish. And so the command is given: Obey Allāh and His Messenger — in kuntum muʾminīn — if you truly count yourselves among the believers.

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

Innamā l-muʾminūna lladhīna idhā dhukira llāhu wajilat qulūbuhum wa-idhā tuliyat ʿalayhim āyātuhu zādathum īmānan wa-ʿalā rabbihim yatawakkalūn.

"The believers are only those who, when Allāh is mentioned, their hearts tremble with awe; and when His verses are recited to them, they increase them in faith; and in their Lord alone they place their trust." (al-Anfāl 8:2)

Translation: The true believers are only those whose hearts tremble with awe when Allāh is remembered; and when His verses are recited before them, their faith increases; and they place their complete reliance upon their Lord.

Commentary: Al-muʾminūna — "the believers" — are only those with these qualities. Idhā dhukira llāhu — when the name of Allāh is mentioned in their presence — wajilat qulūbuhum — their hearts become agitated, they feel awe and reverence, they are moved and shaken. Wa-idhā tuliyat ʿalayhim āyātuhu — when His verses are recited to them — zādathum īmānan — it increases them in faith, strengthening and deepening their certainty.

The scholars have differed on the question of the increase of faith. Some hold that faith itself (īmān in its essence) does not increase or decrease; others say that faith as an absolute thing is not subject to increase, yet its effects and qualities certainly admit of increase and degree. Wa-ʿalā rabbihim yatawakkalūn — "and upon their Lord alone they rely" — they entrust all their affairs to Him; they place every matter in the hands of Allāh Most High.

Translation: The true believers are those who, when Allāh is mentioned in their presence, their hearts tremble with awe; and when His verses are recited to them, their faith grows yet stronger; and they rely exclusively upon their Lord.

The qualities of the true believers continued:

الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

Alladhīna yuqīmūna l-ṣalāta wa-mimmā razaqnāhum yunfiqūn.

"Those who establish the prayer and spend from what We have provided them." (al-Anfāl 8:3)

Translation: Those who establish the prayer with its proper discipline, and spend from what We have given them. All belongs to Allāh — His wealth is to be directed in His name, and that is the true act of generosity.

Commentary: The author pauses here in admiration: what a definition has Allāh Most High given of the Muslims! The name of Allāh enters the heart and the Qur'ān's verses cause the very branches of faith to grow — what a spiritual power! When affliction strikes, turn to Allāh alone. And if it strikes anyway, then trust only in Him. Prayer — ṣalāh — with its due discipline is the mark of the believers; and spending in charity — infāq — from whatever Allāh has provided, without thought of ownership.

The author observes: Many people — though they pray — do not hold fast to the prayer; and they are not prepared to spend in the way of Allāh. Both the outward life and the inner life of the Muslim must be in order. One must stand ready with body and wealth for the sake of Allāh.

The obligation of the believers continues: being ready with both life and wealth for the sake of Allāh. The believers' public life and inward life must both be upright and sound.

أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَّهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

Ulāʾika humu l-muʾminūna ḥaqqan lahum darajātun ʿinda rabbihim wa-maghfiratun wa-rizqun karīm.

"Those — they are the true believers. For them are ranks with their Lord, and forgiveness, and generous provision." (al-Anfāl 8:4)

Translation: Those are the true believers. For them are lofty stations with their Lord, and forgiveness, and honourable provision.

Commentary: Ḥaqqan — "truly," without doubt. Lahum darajātun — there are great ranks for them with their Lord; they shall be of high station before Allāh. Wa-maghfiratun — and forgiveness for their sins. Wa-rizqun karīm — and dignified, honourable provision — provision that carries honour and esteem.

كَمَا أَخْرَجَكَ رَبُّكَ مِن بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِّنَ الْمُؤْمِنِينَ لَكَارِهُونَ

Kamā akhrajaka rabbuka min baytika bi-l-ḥaqqi wa-inna farīqan mina l-muʾminīna la-kārihūn.

"Just as your Lord brought you out from your home with the truth — though a party of the believers was averse —" (al-Anfāl 8:5)

Translation: Just as your Lord brought you forth from your house for the right purpose — though indeed a group among the believers was unwilling.

Commentary: This verse refers to the occasion of the Battle of Badr. The background is as follows: the Quraysh had sent a trading caravan; the caravan leader — Abū Sufyān ibn Ḥarb, who later accepted Islām — learned that the Muslims were setting out to intercept it, and evaded their route. He sent word to the Qurayshī chiefs in Mecca, who mobilised a large armed force to confront the Muslims. The Prophetﷺreceived divine guidance to proceed. Some of the believers were reluctant to engage in open battle rather than simply intercepting the caravan, and on a couple of occasions, as the Muslim forces drew near Medina and turned back, this hesitation was visible. But on one occasion the Prophetﷺconsulted his Companions formally and, by the grace of Allāh, they resolved to advance. The caravan had already deposited its goods in Mecca with a promise that all profits would be devoted to the cause of Islam's enemies. The encounter between the Muslim and Qurayshī armies became inevitable.

As the two forces met, the Muslims had approximately three hundred and thirteen fighters, while the enemy numbered over nine hundred, and the Qurayshī force was far better equipped and armed. The Qurayshī commanders — ʿUtba, Shayba, and Walīd — issued a challenge to individual combat (mubāraza). From among the Anṣār, those bearing the marks of prophecy on their bodies came forward. When asked by the Qurayshīs who they were, they replied: "We are from Medina." The Qurayshīs said: "We have nothing against you — we wish to fight those who are equal to us." The Prophetﷺthen sent forward Ḥamza ibn ʿAbd al-Muṭṭalib, ʿUbaydullāh ibn al-Ḥārith, and ʿAlī ibn Abī Ṭālib (may Allāh be pleased with them all). The champions of both sides exchanged recognition and then combat began. Ḥamza (may Allāh be pleased with him) slew ʿUtba; ʿAlī (may Allāh be pleased with him) slew Shayba; and ʿUbayda (may Allāh be pleased with him) was gravely wounded — both his legs were cut off — but he struck Walīd. Then Ḥamza and ʿAlī completed the defeat of Walīd. Abū ʿUbayda (may Allāh be pleased with him) was carried wounded to the battlefield and was dying. His head rested on the Prophet's lapﷺ. Looking at his wound, he said: "O Messenger of Allāh! Have I attained the station of martyrdom?" The Prophetﷺreplied: "Yes, you have been accorded the full rank of martyrdom." In that condition the Prophetﷺwiped his hands over ʿUbayda's wound in comfort and blessing.

The Qurayshī commander-in-chief at Badr was Abū Jahl. Two young men — Muʿādh ibn ʿAmr ibn al-Jamūḥ and Muʿawwidh ibn ʿAfrāʾ — both sons of a single mother, attacked from either side. Their mother had said to them: "Go — which one of you is it that will kill Abū Jahl, that enemy of the Messenger of Allāh?" Having heard her, both boys fell upon Abū Jahl. They struck him and both his legs were cut off, and he fell from his mount. ʿAbdullāh ibn Masʿūd (may Allāh be pleased with him) came and saw him still alive with a breath remaining. He said: "I will end it." Abū Jahl asked: "On whose behalf?" Ibn Masʿūd said: "On behalf of Allāh and His Messenger." Ibn Masʿūd then cut off his head. Abū Jahl had asked: "What better news could there be for you — who is the greatest chieftain among the people?" So the Prophetﷺhad said: "He is the Pharaoh of this community, more tyrannical even than the Pharaoh of old." In any case, this was the Muslims' victory — this was the Battle of Badr, fought in a valley seventeen stages from Medina, in which a great number of the disbelievers were slain.

The chiefs of the disbelievers fell one after another into a great pit. The Prophetﷺdeclared: "Allāh has fulfilled the promise He made to me. Has He fulfilled what He promised you?" Someone asked: "Are you addressing the dead?" Heﷺreplied: "They hear my words no less than you." From this event, the fact that the dead hear is established: when the disbelievers are slain, the Muslims gain victory. From among the dead — particularly those who were noble, who were leaders of learning and virtue — when the time comes, they must still embrace Islām.

يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَمَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنظُرُونَ

Yujādilūnaka fī l-ḥaqqi baʿdamā tabayyana ka-annamā yusāqūna ilā l-mawti wa-hum yanẓurūn.

"They dispute with you about the truth after it had become clear, as if they were being driven toward death while they watched." (al-Anfāl 8:6)

Translation: [Some of the believers] were disputing and arguing with you after the matter had been settled and determined — they were acting as though they were being driven toward death with their own eyes wide open.

Commentary: Yujādilūnaka fī l-ḥaqqi — "they dispute with you concerning the truth," arguing and contending even after clarity. Baʿdamā tabayyana — after it had become evident and plain. Ka-annamā yusāqūna ilā l-mawti — it was as though they were being herded toward death, fearing as though they would surely be killed. Wa-hum yanẓurūn — and they were watching it happen with their own eyes.

وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَن يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ

Wa-idh yaʿidukumu llāhu iḥdā l-ṭāʾifatayni annahā lakum wa-tawaddūna anna ghayra dhāti l-shawkati takūna lakum wa-yurīdu llāhu an yuḥiqqa l-ḥaqqa bi-kalimātihi wa-yaqṭaʿa dābira l-kāfirīn.

"And when Allāh promised you that one of the two parties would be yours — while you wished for the one without thorns [i.e. the unarmed caravan] to be yours — but Allāh intended to establish the truth by His words and to cut off the last remnant of the disbelievers." (al-Anfāl 8:7)

Translation: And recall when Allāh promised you one of the two groups — the armed force or the caravan — would fall to you; though you desired the unarmed caravan. But Allāh intended to bring the truth to light and fulfil His word, and to cut off the roots of the disbelievers.

Commentary: Iḥdā l-ṭāʾifatayn — one of the two groups: either the armed enemy force or the trading caravan. Tawaddūna anna ghayra dhāti l-shawkati — you wished the unarmed caravan were yours; dhāt al-shawka means "the one with thorns," i.e. the armed force. You desired the softer prey, but Allāh had a greater purpose. Wa-yurīdu llāhu an yuḥiqqa l-ḥaqqa bi-kalimātihi — Allāh wished to make truth manifest and to bring His decree to pass by His own words and command. Wa-yaqṭaʿa dābira l-kāfirīn — and to cut off the trailing remnant and the very roots of the disbelievers.

Translation: And recall when Allāh promised you one of the two groups — yours. You desired the unarmed caravan rather than the armed force, but Allāh, according to His prior decree and counsel, wished to make truth manifest by His words, and to utterly cut off the disbelievers.

لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ

Li-yuḥiqqa l-ḥaqqa wa-yubṭila l-bāṭila wa-law kariha l-mujrimūn.

"That He might establish the truth and invalidate falsehood — even if the criminals should dislike it." (al-Anfāl 8:8)

Translation: That He might confirm truth and eliminate falsehood — even though the guilty dislike it.

إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَلَائِكَةِ مُرْدِفِينَ

Idh tastaghīthūna rabbakum fa-stajāba lakum annī mumiddukum bi-alfi mina l-malāʾikati murdifīn.

"When you cried out in supplication to your Lord and He answered you: 'Indeed I shall reinforce you with a thousand angels arriving in succession.'" (al-Anfāl 8:9)

Translation: Remember when you were crying out in distress to your Lord — al-ghawth, al-ghawth! — "Help! Help!" — and Allāh answered your prayer and accepted your supplication, replying: I shall reinforce you with a thousand angels descending in succession, rank after rank.

Commentary: Tastaghīthūna — "you cry for help." Al-istigātha — to cry out for rescue. Fa-stajāba — and Allāh responded. Murdifīn — "arriving in succession," one wave following another.

وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ وَمَا النَّصْرُ إِلَّا مِنْ عِندِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

Wa-mā jaʿalahu llāhu illā bushrā wa-li-taṭmaʾinna bihi qulūbukum wa-mā l-naṣru illā min ʿindi llāhi inna llāha ʿazīzun ḥakīm.

"And Allāh made it only as glad tidings and so that your hearts would be reassured thereby; and victory is only from Allāh. Verily Allāh is Mighty, Wise." (al-Anfāl 8:10)

Translation: Allāh made this sending of angels only as glad tidings — so that your hearts would be put at ease and find composure through it — for victory is from Allāh alone. Allāh is the Mighty, the All-Wise.

Commentary: Sayyidunā Abū Bakr al-Ṣiddīq (may Allāh be pleased with him) saw the angels — in a dream or in waking vision — coming in procession; Jibrīl (upon him be peace) was at their head, bringing glad tidings that the angels had come to fight alongside the believers. Wa-li-taṭmaʾinna bihi qulūbukum — "so that your hearts might find reassurance" — so that the inner confidence of the believers would be strengthened. Wa-mā l-naṣru illā min ʿindi llāhi — victory is only from Allāh; it has nothing to do with material preparation alone. Inna llāha ʿazīzun ḥakīm — He is the All-Powerful who does whatever He wills, and All-Wise in how He ordains it.

إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ السَّمَاءِ مَاءً لِّيُطَهِّرَكُم بِهِ وَيُذْهِبَ عَنكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ

Idh yughashīkumu l-nuʿāsa amanatan minhu wa-yunazzilu ʿalaykum mina l-samāʾi māʾan li-yuṭahhirakum bihi wa-yudhhiba ʿankum rijza l-shayṭāni wa-li-yarbiṭa ʿalā qulūbikum wa-yuthabbita bihi l-aqdām.

"When He veiled you in slumber as a security from Him, and sent down upon you water from the sky to purify you with it, and to remove from you the defilement of Satan, and to give firmness to your hearts and make firm your feet." (al-Anfāl 8:11)

Translation: Remember when He cast drowsiness over you as a mercy and security from Him; and He sent rain upon you from the sky to purify you, to remove from you the whisperings (waswāsa) and impurity of Satan, to give firmness to your hearts, and to make your feet steady on the ground.

Commentary: Al-nuʿās — drowsiness, sleepiness. Amanatan minhu — "security from Him," a divine gift of tranquillity. Allāh caused rain to fall that night, which purified the believers both physically and spiritually. Rijz al-shayṭān — "Satan's defilement" — meaning his whisperings of fear and doubt. Wa-li-yarbiṭa ʿalā qulūbikum — "to bind up your hearts firmly," to give them resolve. Wa-yuthabbita bi-hi l-aqdām — "to make the feet firm" — physically: rain had made the ground firm for the believers' side and loose sand for the disbelievers.

إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ

Idh yūḥī rabbuka ilā l-malāʾikati annī maʿakum fa-thabbitu lladhīna āmanū sa-ulqī fī qulūbi lladhīna kafarū l-ruʿba fa-ḍribū fawqa l-aʿnāqi wa-ḍribū minhum kulla banān.

"When your Lord revealed to the angels: 'I am with you, so give steadfastness to those who believed. I will cast terror into the hearts of those who disbelieve — so strike above the necks and strike every fingertip of theirs.'" (al-Anfāl 8:12)

Translation: Remember when your Lord revealed to the angels: "I am with you — steady and strengthen the believers. I will cast terror into the hearts of the disbelievers — so strike above the neck-joints, and strike their every joint and finger."

Commentary: Fa-thabbitu lladhīna āmanū — "steadfast the believers," encourage them and reinforce their courage. Sa-ulqī fī qulūbi lladhīna kafarū l-ruʿba — "I will cast dread into the hearts of the disbelievers," causing them panic. Fa-ḍribū fawqa l-aʿnāq — "strike above the necks" — that is, strike the heads and necks, the nerve centres: the point where all nerves converge. Wa-ḍribū minhum kulla banān — "strike every joint" — that is, strike the wrist joints and finger joints of the enemies, for striking those vital pressure points renders the enemy unable to fight.

The author remarks: This verse precisely describes the most effective method of combat — striking above the neck-joints and at the joints. Experts in anatomy and in the martial arts know well that a blow at the nape or at the joints is harder to bear and more incapacitating than a wound to other parts of the body.

ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ وَمَن يُشَاقِقِ اللَّهَ وَرَسُولَهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

Dhālika bi-annahum shāqqū llāha wa-rasūlahu wa-man yushāqiqi llāha wa-rasūlahu fa-inna llāha shadīdu l-ʿiqāb.

"That is because they opposed Allāh and His Messenger; and whoever opposes Allāh and His Messenger — then indeed Allāh is severe in punishment." (al-Anfāl 8:13)

Translation: This [punishment] is because they opposed Allāh and His Messenger and broke from their way. And whoever opposes Allāh and His Messenger will find Allāh most severe in retribution and punishment.

ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ النَّارِ

Dhālikum fadhūqūhu wa-anna lil-kāfirīna ʿadhāba l-nār.

"That — so taste it! And for the disbelievers there is the punishment of the Fire." (al-Anfāl 8:14)

Translation: This [punishment] — so taste it! And for the disbelievers is the torment of the Hellfire.

Commentary: Dhālikum fadhūqūhu — "so taste this," meaning: experience this worldly punishment first. Wa-anna lil-kāfirīna ʿadhāba l-nār — and the punishment of Hellfire awaits the disbelievers in the next world as well.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ

Yā ayyuhā lladhīna āmanū idhā laqītumu lladhīna kafarū zaḥfan fa-lā tuwallūhumu l-adbār.

"O you who believe! When you encounter the disbelievers in battle, do not turn your backs on them." (al-Anfāl 8:15)

Translation: O believers! When you confront the disbelievers in full battle — they advancing toward you and you toward them — do not turn your backs and flee; do not make them your companions and protectors in retreat.

Commentary: Zaḥfan — "advancing in force," a great army marching toward confrontation. Fa-lā tuwallūhumu l-adbār — "do not turn your backs to them," do not flee, do not show them your backs; do not make their backs your direction.

وَمَن يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِّقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِّنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ

Wa-man yuwallihim yawmaʾidhin duburahū illā mutaḥarrifan li-qitālin aw mutaḥayyizan ilā fiʾatin fa-qad bāʾa bi-ghaḍabin mina llāhi wa-maʾwāhu jahannamu wa-biʾsa l-maṣīr.

"And whoever turns his back on that day — unless manoeuvring for battle or rallying to a company — has earned the wrath of Allāh, and his abode is Hell; and how evil a destination!" (al-Anfāl 8:16)

Translation: Whoever turns his back on that day of battle — unless it be a tactical manoeuvre to regroup for fighting, or to rally to another Muslim company — has incurred the wrath of Allāh, and his abode is Hellfire. How wretched is that destination!

Commentary: Mutaḥarrifan li-qitāl — "manoeuvring for fighting," i.e. making a tactical retreat in order to regroup and attack from a better position. Aw mutaḥayyizan ilā fiʾa — or withdrawing to join another Muslim formation. Fa-qad bāʾa bi-ghaḍabin mina llāh — "has earned the wrath of Allāh." Wa-maʾwāhu jahannamu wa-biʾsa l-maṣīr — "his dwelling is Hell, and what a wretched return it is."

فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ اللَّهَ قَتَلَهُمْ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

Fa-lam taqtulūhum wa-lākinna llāha qatalahum wa-mā ramayta idh ramayta wa-lākinna llāha ramā wa-li-yubliya l-muʾminīna minhu balāʾan ḥasanan inna llāha samīʿun ʿalīm.

"You did not kill them; rather Allāh killed them. And you did not throw when you threw — rather Allāh threw — so that He might bestow upon the believers a fine blessing from Him. Indeed Allāh is All-Hearing, All-Knowing." (al-Anfāl 8:17)

Translation: It was not you who slew them — Allāh slew them. And when you threw [a handful of dust], it was not you who threw — it was Allāh who threw — in order to bestow upon the believers a gracious blessing from Himself. Truly, Allāh hears all and knows all.

Commentary: Fa-lam taqtulūhum — "you did not kill them," though your hands struck the blows. Wa-lākinna llāha qatalahum — "but Allāh killed them," for He alone orchestrates the causes of victory and death. Wa-mā ramayta idh ramayta wa-lākinna llāha ramā — this refers to the Prophetﷺwho, at the height of the battle, took a handful of sand or gravel and flung it toward the Qurayshī army, saying:«شَاهَتِ الْوُجُوهُ»Shāhati l-wujūh — "May those faces be disfigured!" — and the entire enemy force was struck in the eyes. Balāʾan ḥasanā — "a goodly trial" — balāʾ here carries the sense of testing and blessing together; after the test comes either honour or humiliation. Inna llāha samīʿun ʿalīm — "Allāh hears your prayers and knows your condition."

Translation: So it was Allāh who slew them [through you], and it was Allāh who threw [when you threw] — so that He might bestow the believers with the finest of trials and blessings. Truly Allāh is All-Hearing, All-Knowing.

ذَٰلِكُمْ وَأَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكَافِرِينَ

Dhālikum wa-anna llāha mūhinu kaydi l-kāfirīn.

"That, and that Allāh is the weakener of the plot of the disbelievers." (al-Anfāl 8:18)

Translation: So it is — and Allāh is the one who weakens and nullifies the schemes of the disbelievers.

إِن تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ وَإِن تَنتَهُوا فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَعُودُوا نَعُدْ وَلَن تُغْنِيَ عَنكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ وَأَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ

In tastaftīḥū fa-qad jāʾakumu l-fatḥu wa-in tantahū fa-huwa khayrun lakum wa-in taʿūdū naʿud wa-lan tughniya ʿankum fiʾatukum shayʾan wa-law kathurat wa-anna llāha maʿa l-muʾminīn.

"If you sought a decision, the decision has come to you. And if you desist, it is better for you; but if you return, We shall return — and your forces will avail you nothing however numerous they are. Allāh is with the believers." (al-Anfāl 8:19)

Translation: O you of weak conviction [i.e. the Quraysh]! If you sought a decisive verdict — it has come. And if you turn back and desist, it is better for you. But if you return [to your former ways of hostility], We shall return [with punishment]. Your great multitude will be of no avail to you — for Allāh is with the believers, granting them aid, support, and protection.

Commentary: In tastaftīḥū — the Qurayshī leader had prayed before the battle: "O Allāh, give victory to the better of the two parties!" He requested a decision (fatḥ) — and that decision came, but against him. Wa-in tantahū — if you desist from your hostility, it is better for you. Wa-in taʿūdū naʿud — if you return to aggression, Allāh will return with His punishment. Wa-lan tughniya ʿankum fiʾatukum shayʾan — your forces, however large, will avail you nothing; neither numbers nor strategy can succeed without divine support. Wa-anna llāha maʿa l-muʾminīn — Allāh is with the believers, His company and His aid is for them.

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَوَلَّوْا عَنْهُ وَأَنتُمْ تَسْمَعُونَ

Yā ayyuhā lladhīna āmanū aṭīʿū llāha wa-rasūlahu wa-lā tawallaw ʿanhu wa-antum tasmaʿūn.

"O you who believe! Obey Allāh and His Messenger, and do not turn away from him while you are hearing." (al-Anfāl 8:20)

Translation: O believers! Obey Allāh and His Messenger, and do not turn away in heedlessness when you are listening to the commandments.

Commentary: Wa-lā tawallaw ʿanhu — "do not turn away from him" — do not turn your face, do not incline your back; do not be heedless. Wa-antum tasmaʿūn — "while you are listening and hearing." To hear without accepting and without acting upon what is heard is meaningless obedience.

وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ

Wa-lā takūnū ka-lladhīna qālū samiʿnā wa-hum lā yasmaʿūn.

"And do not be like those who said: 'We have heard,' while they do not hear." (al-Anfāl 8:21)

Translation: And do not be like those who say "We have heard" while in fact they do not truly hear or accept. Hearing that is not followed by acceptance is no real hearing at all.

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ

Inna sharra l-dawābbi ʿinda llāhi l-ṣummu l-bukmu lladhīna lā yaʿqilūn.

"Indeed the worst of moving creatures in the sight of Allāh are the deaf and dumb who do not reason." (al-Anfāl 8:22)

Translation: Truly, the worst of all creatures on earth in Allāh's sight are the deaf-mutes who do not reason — those who neither hear what is right nor speak the truth, and who do not understand.

Commentary: Sharra l-dawābb — "the worst of dawābb" — the word dābb means any living creature that moves upon the earth, and has come to be used for riding animals, or donkeys. Those who neither hear the truth nor speak it — and who do not understand even when it is before them — are described as the worst of creatures. Alladhīna lā yaʿqilūn — "those who do not reason."

Translation: In Allāh's sight the worst of living creatures are those who neither hear the truth nor speak it — for they are those who do not recognise right from wrong.

وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لَّأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَهُمْ مُّعْرِضُونَ

Wa-law ʿalima llāhu fīhim khayran la-asmaʿahum wa-law asmaʿahum la-tawallaw wa-hum muʿriḍūn.

"And had Allāh known any good in them, He would have made them hear; but even if He had made them hear, they would have turned away in aversion." (al-Anfāl 8:23)

Translation: Had Allāh found any good in them, He would have made them truly hear and accept. But even were He to make them hear, they would only turn away further in their aversion.

Commentary: The author notes a subtle grammatical and theological point here: the first law — wa-law ʿalima llāhu — is a conditional whose conclusion establishes that the condition is absent (anfāʾ al-sharṭ). So it is understood that Allāh found no good in them, and therefore did not cause them to hear in a way that would benefit. The second wa-law asmaʿahum la-tawallaw shows that even having the capacity to hear would not have benefited them, since their aversion is rooted in the heart.

He also cites an aphorism in explanation: just as a poet wrote: "Had the horse of Dhū Khafar flown before this, a horse would have flown — but since no horse has flown, the impossibility is established." Similarly, law kāna fī al-samāʾi wa-l-arḍi ālihatun ghayru llāhi la-fasadatā — "Had there been gods other than Allāh in the heavens and the earth, they would have fallen into ruin" (al-Anbiyāʾ 21:22) — confirms the unity of God, for there is no such ruin. These law constructions both establish their conclusions by the absence of the condition.

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

Yā ayyuhā lladhīna āmanū stajībū lillāhi wa-li-l-rasūli idhā daʿākum li-mā yuḥyīkum wa-ʿlamū anna llāha yaḥūlu bayna l-marʾi wa-qalbihi wa-annahu ilayhi tuḥsharūn.

"O you who believe! Respond to Allāh and to the Messenger when he calls you to that which gives you life. And know that Allāh intervenes between a man and his heart, and that to Him you shall be gathered." (al-Anfāl 8:24)

Translation: O believers — O Muslims! Respond to the commands of Allāh and His Messenger when they call you to that which truly enlivens you — to eternal, everlasting life. And know that Allāh comes between a person and his own heart, and that you shall all be gathered and returned to Him.

Commentary: Istajībū lillāhi wa-li-l-rasūl — "respond to Allāh and His Messenger" — accept and comply. Li-mā yuḥyīkum — "to what gives you life" — the life referred to here is eternal, lasting life. Yaḥūlu bayna l-marʾi wa-qalbihi — "intervenes between a person and his heart" — Allāh is nearer to a person than his own heart; He knows the inner states of the heart and its deepest movements. Wa-annahu ilayhi tuḥsharūn — "to Him you shall all be gathered" — the Day of Reckoning is coming; you will all be accountable before Allāh.

وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ

Wa-ttaqū fitnatan lā tuṣībanna lladhīna ẓalamū minkum khāṣṣatan wa-ʿlamū anna llāha shadīdu l-ʿiqāb.

"And guard yourselves against a trial that will not afflict only the wrongdoers among you exclusively. And know that Allāh is severe in punishment." (al-Anfāl 8:25)

Translation: O Muslims! Beware of a trial (fitna) that will not strike only the unjust among you but will afflict all alike. And know well that Allāh is most severe in punishment and retribution.

Commentary: Wa-ttaqū fitnatan — "guard yourselves from a fitna." This is an extraordinary warning: the coming trial (fitna) will not be limited to the wrongdoers; it will sweep across the entire community. Wa-ʿlamū anna llāha shadīdu l-ʿiqāb — Allāh is severe in His retribution.

وَاذْكُرُوا إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِي الْأَرْضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ النَّاسُ فَآوَاكُمْ وَأَيَّدَكُم بِنَصْرِهِ وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ

Wa-dhkurū idh antum qalīlun mustaḍʿafūna fī l-arḍi takhāfūna an yatakhaṭṭafakumu l-nāsu fa-āwākum wa-ayyadakum bi-naṣrihi wa-razaqakum mina l-ṭayyibāti laʿallakum tashkurūn.

"And remember when you were few, considered weak in the land, fearing that the people would snatch you away — and He gave you refuge, supported you with His help, and provided for you from good things, that you might give thanks." (al-Anfāl 8:26)

Translation: And remember when you were few in number, deemed weak and vulnerable in the earth, afraid that people would seize and destroy you. Then Allāh gave you shelter and refuge, reinforced you with His divine aid and power, and provided you with pure and wholesome sustenance — so that you might be grateful.

Commentary: Qalīlun mustaḍʿafūna — "few and considered weak," without resources, power, or strength. Takhāfūna an yatakhaṭṭafakumu l-nāsu — you feared that people would snatch you away and destroy you. Fa-āwākum — Allāh gave you a home and refuge — He sheltered you in Medina. Wa-ayyadakum bi-naṣrihi — He reinforced you with His extraordinary divine support. Wa-razaqakum mina l-ṭayyibāt — He granted you the best of provisions. Laʿallakum tashkurūn — so that you would be grateful.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنتُمْ تَعْلَمُونَ

Yā ayyuhā lladhīna āmanū lā takhūnū llāha wa-l-rasūla wa-takhūnū amānātikum wa-antum taʿlamūn.

"O you who believe! Do not betray Allāh and the Messenger, nor betray your trusts (amānāt) knowingly." (al-Anfāl 8:27)

Translation: O believers! Do not betray Allāh and His Messenger — do not violate or breach their commands — and do not betray the trusts (amānāt) entrusted to you. You know what you are doing: be aware of what you are about.

Commentary: Lā takhūnū llāha wa-l-rasūl — "do not betray Allāh and His Messenger" — do not act contrary to their commands and directions. Wa-takhūnū amānātikum — "nor betray your trusts" — do not be unfaithful in what has been entrusted to you, whether in religious or worldly matters. Wa-antum taʿlamūn — "while you know" — this is a grave aggravation: betraying a trust while knowingly doing so.

وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَأَنَّ اللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ

Wa-ʿlamū annamā amwālukum wa-awlādukum fitnatun wa-anna llāha ʿindahu ajrun ʿaẓīm.

"And know that your wealth and your children are a trial, and that Allāh — with Him is a tremendous reward." (al-Anfāl 8:28)

Translation: Know that your wealth and your children are a trial and a test — do not grieve over the loss of wealth, and do not fear for your children. This world is merely a way station. But with Allāh there is a mighty reward — and whatever is lost in this world will be repaid in the next.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

Yā ayyuhā lladhīna āmanū in tattaqū llāha yajʿal lakum furqānan wa-yukaffir ʿankum sayyiʾātikum wa-yaghfir lakum wa-llāhu dhū l-faḍli l-ʿaẓīm.

"O you who believe! If you fear Allāh, He will grant you a criterion [to distinguish truth from falsehood], expiate your evil deeds, and forgive you. And Allāh is the Possessor of great bounty." (al-Anfāl 8:29)

Translation: O believers! If you cultivate taqwā (God-consciousness) before Allāh, He will grant you furqān — the faculty to distinguish between right and wrong — and He will expunge your sins and evil deeds from your record; and He will forgive you entirely. Allāh is the Possessor of boundless, magnificent favour.

Commentary: Furqān — the criterion of discernment: a faculty granted by Allāh to the God-fearing by which they can distinguish truth from falsehood, light from darkness. Wa-yukaffir ʿankum sayyiʾātikum — "He will expiate your evil deeds" — He will cover over and erase the outward and inward misdeeds. Wa-yaghfir lakum — "and forgive you" — granting you full amnesty, placing you in the best position. Wa-llāhu dhū l-faḍli l-ʿaẓīm — Allāh is the one who dispenses the greatest, most magnificent grace and generosity.

وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

Wa-idh yamkuru bika lladhīna kafarū li-yuthbitūka aw yaqtulūka aw yukhrijūka wa-yamkurūna wa-yamkuru llāhu wa-llāhu khayru l-mākirīn.

"And when the disbelievers were plotting against you to imprison you, or kill you, or expel you. They were plotting — but Allāh was also planning — and Allāh is the best of planners." (al-Anfāl 8:30)

Translation: And remember when the disbelievers were plotting against you — scheming to detain you, to assassinate you, or to drive you out of Mecca — conspiring and scheming. And Allāh was countering their scheme, foiling them — and Allāh is the best and most comprehensive of planners.

Commentary: Li-yuthbitūka — to confine and detain you, to trap and imprison you, to neutralise you in your own city. Aw yaqtulūka — or to kill you. Aw yukhrijūka — or to drive you out. Wa-yamkurūna wa-yamkuru llāh — "they were scheming, and Allāh was scheming" — their schemes were met by the divine counter-plan. Wa-llāhu khayru l-mākirīn — "Allāh is the best of those who counter-plan," the most comprehensive and effective planner of all.

وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا قَالُوا قَدْ سَمِعْنَا لَوْ نَشَاءُ لَقُلْنَا مِثْلَ هَٰذَا إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ

Wa-idhā tutlā ʿalayhim āyātunā qālū qad samiʿnā law nashāʾu la-qulnā mithla hādhā in hādhā illā asāṭīru l-awwalīn.

"And when Our verses are recited to them, they say: 'We have heard. If we wished, we could say something like this — this is nothing but the legends of the ancients.'" (al-Anfāl 8:31)

Translation: And when the verses of Allāh are recited to them, they say: "We have heard — if we wished, we could produce the like of this. This is nothing but myths and tales of the men of old."

Commentary: Qad samiʿnā — "We have heard." Law nashāʾu la-qulnā mithla hādhā — "If we wished, we could say the like" — an arrogant claim. In hādhā illā asāṭīru l-awwalīn — "Asāṭīr" — the plural of usṭūra, meaning a legend or tale, related to the Latin-derived word story — these are the old tales of the ancients.

وَإِذْ قَالُوا اللَّهُمَّ إِن كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ

Wa-idh qālū llāhumma in kāna hādhā huwa l-ḥaqqa min ʿindika fa-amṭir ʿalaynā ḥijāratan mina l-samāʾi awi ʾtinā bi-ʿadhābin alīm.

"And when they said: 'O Allāh! If this is indeed the truth from You, then rain down upon us stones from the sky, or bring us a painful punishment.'" (al-Anfāl 8:32)

Translation: And recall when they said: O Allāh! If this is truly from You, then rain stones down upon us from the sky, or bring us a most painful punishment.

Commentary: This is the arrogance and heedlessness of the Qurayshī leaders who, instead of sincerely asking for guidance, used an impudent prayer as a form of mockery. Fa-amṭir ʿalaynā ḥijāratan mina l-samāʾ — rain stones upon us. Aw ʾtinā bi-ʿadhābin alīm — or bring a painful punishment. This reflects extreme obduracy.

وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ

Wa-mā kāna llāhu li-yuʿadhdhibahum wa-anta fīhim wa-mā kāna llāhu muʿadhdhibahum wa-hum yastaghfirūn.

"And Allāh would not punish them while you were among them; and Allāh would not punish them while they were seeking forgiveness." (al-Anfāl 8:33)

Translation: But Allāh was not going to punish them in the manner they had mockingly requested — so long as you, O Prophetﷺ, were in their midst. And Allāh was not going to punish them while they were seeking forgiveness.

Commentary: This is a profound mercy: the presence of the Prophetﷺitself was a protection against divine punishment. So long as the Prophetﷺdwelt among them, the chastisement was withheld. The author observes: the honour of a city is in the people of virtue who inhabit it. Mecca was safe from destruction because of the Prophetﷺ; Medina, because of its saints and righteous; any place is protected by its dwellers of piety. Wa-mā kāna llāhu muʿadhdhibahum wa-hum yastaghfirūn — moreover, even after the Prophetﷺdeparted, so long as there were among them people seeking forgiveness, punishment would not descend wholesale. The door of repentance remains open.

وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ وَمَا كَانُوا أَوْلِيَاءَهُ إِنْ أَوْلِيَاؤُهُ إِلَّا الْمُتَّقُونَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

Wa-mā lahum allā yuʿadhdhibahumu llāhu wa-hum yaṣuddūna ʿani l-masjidi l-ḥarāmi wa-mā kānū awliyāʾahu in awliyāʾuhu illā l-muttaqūna wa-lākinna aktharahum lā yaʿlamūn.

"But why should Allāh not punish them when they bar people from the Sacred Mosque? They were not its rightful custodians — its custodians are only the God-fearing — but most of them do not know." (al-Anfāl 8:34)

Translation: But what cause is there that Allāh should not punish them — when they are barring people from the Sacred Mosque, preventing access to the House of Allāh? They are not in truth its custodians; the true custodians of the Mosque are only the God-fearing. But most of them are ignorant and do not understand this.

Commentary: Wa-hum yaṣuddūna ʿani l-masjidi l-ḥarām — despite the two reasons given above for the withholding of punishment, there is also a cause for punishment: they prevent believers from the Sacred Mosque. Wa-mā kānū awliyāʾahu — the Quraysh were not the rightful masters of the Kaʿba and the Mosque. In awliyāʾuhu illā l-muttaqūn — the true guardians and custodians of the Sacred Mosque are only the God-fearing. Wa-lākinna aktharahum lā yaʿlamūn — but most of them are ignorant of this, heedless of this reality.

وَمَا كَانَ صَلَاتُهُمْ عِندَ الْبَيْتِ إِلَّا مُكَاءً وَتَصْدِيَةً فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ

Wa-mā kāna ṣalātuhum ʿinda l-bayti illā mukāʾan wa-taṣdiyatan fa-dhūqū l-ʿadhāba bi-mā kuntum takfurūn.

"And their prayer at the House was nothing but whistling and clapping. So taste the punishment for what you used to disbelieve." (al-Anfāl 8:35)

Translation: Their so-called worship at the Sacred House was nothing but whistling and clapping their hands. So taste the punishment — in return for your persistent disbelief.

Commentary: Mukāʾ — whistling, shrieking through the teeth. Taṣdiya — clapping the hands. Their idea of worship at the Kaʿba was to make noise — whistling and clapping — and calling it a form of prayer. Therefore the verdict is: taste the punishment for your disbelief.

The author pauses here in deep reflection: What state is this? Their prayer at the House of Allāh was merely noise and clapping. Similarly, many practices in our time substitute these forms of commotion for genuine devotion. When the time of prayer arrives, certain people vanish; when it ends, they return. The true friend of Allāh comes to Allāh and prays. What did the leaders of that disbelieving people do? They gathered, made noise, clapped — and called it worship. And now, after so much effort, what came of it? They remained exactly where they were. Not a single step was made forward in the path of Allāh. Lā ḥawla wa-lā quwwata illā billāh.

إِنَّ الَّذِينَ كَفَرُوا يُنفِقُونَ أَمْوَالَهُمْ لِيَصُدُّوا عَن سَبِيلِ اللَّهِ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَالَّذِينَ كَفَرُوا إِلَىٰ جَهَنَّمَ يُحْشَرُونَ

Inna lladhīna kafarū yunfiqūna amwālahum li-yaṣuddū ʿan sabīli llāhi fa-sayunfiqūnahā thumma takūnu ʿalayhim ḥasratan thumma yughlabūna wa-lladhīna kafarū ilā jahannama yuḥsharūn.

"Indeed the disbelievers spend their wealth to bar people from the way of Allāh. They will spend it — and then it will be a source of regret for them — then they will be overcome. And those who disbelieve will be gathered into Hell." (al-Anfāl 8:36)

Translation: The disbelievers spend their wealth to prevent people from the path of Allāh — they shall go on spending. But then that very wealth shall become a cause of regret and remorse for them, and they shall be defeated. And those who disbelieve shall be herded toward Hell.

Commentary: Yunfiqūna amwālahum li-yaṣuddū ʿan sabīli llāh — they spend their fortunes to block people from the way of Allāh. Fa-sayunfiqūnahā — they will continue to spend it all — what was the result? Thumma takūnu ʿalayhim ḥasratan — then that entire expenditure will become a source of anguish and regret. Thumma yughlabūn — then they shall be routed and defeated. Wa-lladhīna kafarū ilā jahannama yuḥsharūn — and those who persist in disbelief shall be assembled and driven toward Hell.

لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ وَيَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلَىٰ بَعْضٍ فَيَرْكُمَهُ جَمِيعًا فَيَجْعَلَهُ فِي جَهَنَّمَ أُولَٰئِكَ هُمُ الْخَاسِرُونَ

Li-yamīza llāhu l-khabītha mina l-ṭayyibi wa-yajʿala l-khabītha baʿḍahu ʿalā baʿḍin fa-yarkumahu jamīʿan fa-yajʿalahu fī jahannama ulāʾika humu l-khāsirūn.

"That Allāh may distinguish the impure from the pure, and pile the impure one upon another and heap them all together, placing them in Hell. Those are the ones who are the losers." (al-Anfāl 8:37)

Translation: So that Allāh may sift the corrupt from the pure, and gather all the corrupt together, heaping them in a mass, and place them all in Hell. Those are the real losers.

قُل لِّلَّذِينَ كَفَرُوا إِن يَنتَهُوا يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ وَإِن يَعُودُوا فَقَدْ مَضَتْ سُنَّتُ الْأَوَّلِينَ

Qul li-lladhīna kafarū in yantahū yughfar lahum mā qad salafa wa-in yaʿūdū fa-qad maḍat sunnatu l-awwalīn.

"Say to those who disbelieve: if they desist, what is past will be forgiven them. But if they return, then the precedent of the ancients has already gone before." (al-Anfāl 8:38)

Translation: Say to the disbelievers: if they turn back from their ways, whatever has already passed will be forgiven and set aside. But if they return to their former conduct, the precedent of the ancients is already set — those who persisted were destroyed. You will be treated the same.

Commentary: In yantahū yughfar lahum mā qad salaf — if they desist and repent, all their past sins and transgressions will be forgiven. Wa-in yaʿūdū fa-qad maḍat sunnatu l-awwalīn — but if they return to their hostility, the sunna — the universal pattern — of Allāh with regard to the nations of old is already established: those who persisted in enmity were annihilated.

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ فَإِنِ انتَهَوْا فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ

Wa-qātilūhum ḥattā lā takūna fitnatun wa-yakūna l-dīnu kulluhu lillāhi fa-ini ntahaw fa-inna llāha bi-mā yaʿmalūna baṣīr.

"And fight them until there is no more fitna and the religion is entirely for Allāh. If they desist, then surely Allāh sees what they do." (al-Anfāl 8:39)

Translation: And O Muslims! Fight them until fitna (religious persecution and coercion) is eliminated and the religion — all of it — belongs to Allāh alone; until only Allāh is worshipped and obeyed. If they then stop and refrain, know that Allāh sees all their deeds — whether good or evil — and He is acquainted with their true nature.

وَإِن تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ نِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ

Wa-in tawallaw fa-ʿlamū anna llāha mawlākum niʿma l-mawlā wa-niʿma l-naṣīr.

"And if they turn away, then know that Allāh is your protector — what an excellent Protector and what an excellent Helper!" (al-Anfāl 8:40)

Translation: And if they turn away and remain averse, then know: Allāh is your master, protector, guardian, leader, and sovereign. What an excellent master He is, and what an excellent helper! He is the best guardian and the best granter of aid.

وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِن كُنتُمْ آمَنتُم بِاللَّهِ وَمَا أَنزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

Wa-ʿlamū annamā ghanimtum min shayʾin fa-anna lillāhi khumusahu wa-li-l-rasūli wa-li-dhī l-qurbā wa-l-yatāmā wa-l-masākīni wa-bni l-sabīli in kuntum āmantum billāhi wa-mā anzalnā ʿalā ʿabdinā yawma l-furqāni yawma ltaqā l-jamʿāni wa-llāhu ʿalā kulli shayʾin qadīr.

"And know that whatever you take as spoils — a fifth of it belongs to Allāh, and to the Messenger, and to kindred, and orphans, and the needy, and the wayfarer — if you believe in Allāh and in what We sent down upon Our servant on the Day of the Criterion — the day the two armies met. And Allāh has power over all things." (al-Anfāl 8:41)

Translation: Know, then, that of whatever spoils (ghanīma) you gain — a fifth (khums) belongs to Allāh and to the Messenger, and to the near kinsmen [of the Prophetﷺ], and to the orphans, and to the poor, and to the wayfarer — if indeed you believe in Allāh and in what We revealed to Our servant on the Day of Criterion (Yawm al-Furqān) — the day the two armies met at Badr, when Allāh distinguished and gave honour to the Muslims over the disbelievers. And Allāh has power over all things.

Commentary: Al-khumus — "the fifth": one-fifth of all war spoils is set aside. The scholars have differed on the precise distribution of this fifth. Some hold it divides into five equal shares; others group shares differently. The khums for Allāh and the Messenger together — since Allāh has no need of wealth in Himself — means that this portion is directed at the Messenger's discretion in the service of Islām. After the passing of the Prophetﷺ, this discretionary portion devolves to the Caliph and Imām, who will allocate it according to his best judgment.

Li-dhī l-qurbā — "for the near kinsmen" of the Prophetﷺ— the Sādāt (descendants of the Prophetﷺ) who are prohibited from receiving zakāt. According to some, this includes the descendants of the Prophetﷺfrom the clans of Banū Hāshim and Banū Muṭṭalib. Since ṣadaqa is forbidden to them, a share of the khums was designated to meet their needs. Wa-l-yatāmā — "and the orphans." Wa-l-masākīn — "and the poor (miskīn: one brought low by need)." Wa-bni l-sabīl — "and the wayfarer" — the stranded traveller.

Yawma l-furqān — "the Day of Criterion," i.e. the Day of Badr — the day when Allāh distinguished Muslims from disbelievers, giving honour to the former and abasement to the latter. Yawma ltaqā l-jamʿān — "when the two armies met" — when the two forces came face-to-face and Allāh showed His power, giving victory to the less-equipped army over the stronger.

The author elaborates on the khums distribution: all these proportions are matters ultimately subject to the judgment of the Imām. But where is the Imām? And which ruler holds himself equal to his subjects and serves them? Those who hold the reins of power treat their people as servants and slaves. The realities of distribution are known to those who manage them.

Sayyidunā ʿUmar (may Allāh be pleased with him) once received a fine garment in the distribution. One man stood up and said: "Why have you taken more than one share?" The session fell silent. Then ʿAbdullāh, ʿUmar's son, stood and explained that the additional cloth had come from his own share, which he had given to his father — since his father was tall and needed enough cloth for a full robe.

The author then reflects: certain kings treat their subjects as servants and slaves, and common women and girls as if they were the kings' own property. Lā ḥawla wa-lā quwwata illā billāh.

إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَا وَهُم بِالْعُدْوَةِ الْقُصْوَىٰ وَالرَّكْبُ أَسْفَلَ مِنكُمْ وَلَوْ تَوَاعَدتُّمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ وَلَٰكِن لِّيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَىٰ مَن حَيَّ عَن بَيِّنَةٍ وَإِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ

Idh antum bi-l-ʿudwati l-dunyā wa-hum bi-l-ʿudwati l-quṣwā wa-l-rakbu asfala minkum wa-law tawāʿadtum la-khtalaftum fī l-mīʿādi wa-lākin li-yaqḍiya llāhu amran kāna mafʿūlan li-yahlika man halaka ʿan bayyinatin wa-yaḥyā man ḥayya ʿan bayyinatin wa-inna llāha la-samīʿun ʿalīm.

"When you were on the nearer bank and they were on the farther bank, and the caravan was below you. Had you made an appointment together, you would certainly have differed about the time — but it was so that Allāh might accomplish a matter already destined, so that he who perishes would perish upon clear evidence and he who lives would live upon clear evidence. And indeed Allāh is All-Hearing, All-Knowing." (al-Anfāl 8:42)

Translation: Remember: you were on the near side of the valley, the enemy on the far side, and the caravan was below. Had you made a prior appointment with each other, you would have disagreed about the timing — but Allāh intended to accomplish what was already decreed and destined, so that whoever perishes would perish with clear proof before him, and whoever lives would live with clear proof before him. Indeed Allāh hears all and knows all — He hears your prayers and knows your condition.

Commentary: Al-ʿudwatu l-dunyā — the near bank of the valley. Al-ʿudwatu l-quṣwā — the far bank. Al-rakbu — the caravan: it was lower down the valley. Wa-law tawāʿadtum — "had you mutually arranged to meet" — had the two armies agreed on a time and place in advance, both would have hesitated and backed out. But Allāh arranged the encounter unexpectedly, so that His destined decree could be fulfilled. Li-yahlika man halaka ʿan bayyina — so that whoever was to perish would do so having had clear evidence and no excuse remaining; and whoever was to live would live with clear, undeniable proof of the truth before him. Inna llāha la-samīʿun ʿalīm — Allāh hears your prayers and knows all your states.

إِذْ يُرِيكَهُمُ اللَّهُ فِي مَنَامِكَ قَلِيلًا وَلَوْ أَرَاكَهُمْ كَثِيرًا لَّفَشِلْتُمْ وَلَتَنَازَعْتُمْ فِي الْأَمْرِ وَلَٰكِنَّ اللَّهَ سَلَّمَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

Idh yurīkahumu llāhu fī manāmika qalīlan wa-law arākahum kathīran la-fashiltum wa-la-tanāzaʿtum fī l-amri wa-lākinna llāha sallama innahu ʿalīmun bi-dhāti l-ṣudūr.

"When Allāh showed them to you in your dream as few — and had He shown them to you as many, you would have lost heart and disputed the matter. But Allāh saved you. He is indeed Knowing of what lies in the hearts." (al-Anfāl 8:43)

Translation: When Allāh showed you the enemy army as few in number in your dream — and those who see the enemy as few in their visions do not heed the great numbers of the foe. Had Allāh shown them to you as numerous, you would have become disheartened and would have argued among yourselves. But Allāh preserved and guided you — He knows the very depths of the hearts and the secrets of the souls.

وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِي أَعْيُنِهِمْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا وَإِلَى اللَّهِ تُرْجَعُ الْأَمُورُ

Wa-idh yurīkumūhum idhi ltaqaytum fī aʿyunikum qalīlan wa-yuqallilukum fī aʿyunihim li-yaqḍiya llāhu amran kāna mafʿūlan wa-ilā llāhi turjaʿu l-umūr.

"And when He showed them to you — when you met — as few in your eyes, and made you appear few in their eyes — so that Allāh might accomplish a matter that was already decreed. And to Allāh all matters are returned." (al-Anfāl 8:44)

Translation: And when the two armies met, He showed the enemy as few in your eyes, and made you appear few in their eyes — so that Allāh's destined decree might be fulfilled. Both forces, seeing each other as manageable, moved with confidence, and the predetermined end was achieved. To Allāh all matters are returned — all outcomes belong to Allāh — and only what He wills comes to pass.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ

Yā ayyuhā lladhīna āmanū idhā laqītum fiʾatan fa-thbutū wa-dhkurū llāha kathīran laʿallakum tufliḥūn.

"O you who believe! When you meet a company [in battle], stand firm and remember Allāh much, that you may be successful." (al-Anfāl 8:45)

Translation: O believers — O warriors! When you confront an enemy force, stand firm and resolute. Remember Allāh abundantly in that moment, so that you may attain success and victory.

Commentary: The author counsels: Do not rely entirely on weapons and material preparation; rely above all else on your inner resources of faith. Never forget Allāh — keep His remembrance alive in your hearts and souls.

وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ وَاصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

Wa-aṭīʿū llāha wa-rasūlahu wa-lā tanāzaʿū fa-tafashalū wa-tadhhaba rīḥukum wa-ṣbirū inna llāha maʿa l-ṣābirīn.

"And obey Allāh and His Messenger, and do not dispute among yourselves lest you lose heart and your power departs. And persevere — indeed Allāh is with the persevering." (al-Anfāl 8:46)

Translation: Obey Allāh and His Messenger; do not fall into internal quarrelling and dispute — for that will make you cowardly, break your resolve, and scatter your strength and vitality. And be patient and steadfast — for Allāh is indeed with the patient.

Commentary: Wa-lā tanāzaʿū — "and do not dispute among yourselves" — do not create dissension within your ranks. Fa-tafashalū — "for you will lose heart" — cowardice and loss of resolution will follow. Wa-tadhhaba rīḥukum — "and your wind will go" — your strength, your momentum, and your prestige will evaporate. Wa-ṣbirū — "and be patient" — ṣabr is perseverance, steadfastness under all conditions. Inna llāha maʿa l-ṣābirīn — Allāh is with those who endure with firmness and equanimity; His divine support comes to them.

وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِن دِيَارِهِم بَطَرًا وَرِئَاءَ النَّاسِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَاللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ

Wa-lā takūnū ka-lladhīna kharajū min diyārihim baṭaran wa-riʾāʾa l-nāsi wa-yaṣuddūna ʿan sabīli llāhi wa-llāhu bi-mā yaʿmalūna muḥīṭ.

"And do not be like those who left their homes in insolence and showing off to people, and barring them from the way of Allāh. And Allāh encompasses all that they do." (al-Anfāl 8:47)

Translation: And do not be like those who marched out of their homes with arrogance and swagger, wanting to be seen by people — and blocking people from the path of Allāh. Allāh encompasses and knows all their deeds thoroughly.

وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَّكُمْ فَلَمَّا تَرَاءَتِ الْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّي بَرِيءٌ مِّنكُمْ إِنِّي أَرَىٰ مَا لَا تَرَوْنَ إِنِّي أَخَافُ اللَّهَ وَاللَّهُ شَدِيدُ الْعِقَابِ

Wa-idh zayyana lahumu l-shayṭānu aʿmālahum wa-qāla lā ghāliba lakumu l-yawma mina l-nāsi wa-innī jārun lakum fa-lammā tarāʾati l-fiʾatāni nakaṣa ʿalā ʿaqibayhi wa-qāla innī barīʾun minkum innī arā mā lā tarawna innī akhāfu llāha wa-llāhu shadīdu l-ʿiqāb.

"And when Satan made their deeds seem fair to them and said: 'No man can overcome you today, and I am your protector.' But when the two armies came face-to-face, he turned on his heels and said: 'I have nothing to do with you — I see what you cannot see — I fear Allāh.' And Allāh is severe in punishment." (al-Anfāl 8:48)

Translation: And remember that occasion when Satan made their deeds appear fine and beautiful to them, and said: "No one among the people can defeat you today, and I am your protector." But when the two armies faced each other in the field, he took to his heels instantly and said: "I have nothing to do with you — I see what you do not see — I fear Allāh." And Allāh is most severe in punishment.

Commentary: Zayyana lahumu l-shayṭānu aʿmālahum — "Satan adorned their actions," making them seem virtuous and assured of victory. Wa-qāla lā ghāliba lakumu l-yawm — "he said: no one can overcome you today," encouraging them with false confidence. Wa-innī jārun lakum — "I am your protector and ally." Fa-lammā tarāʾati l-fiʾatān — but as soon as the two armies came into view of each other. Nakaṣa ʿalā ʿaqibayhi — "he turned on his heels" — he fled immediately, retracing his steps just as he had come. Wa-qāla innī barīʾun minkum — "I have nothing to do with you" — he disowned them completely. Innī arā mā lā tarawna — "I see what you do not see" — a reference to the descent of angels, which Satan perceived though the Quraysh did not. Innī akhāfu llāh — "I fear Allāh." Wa-llāhu shadīdu l-ʿiqāb — and Allāh's punishment is severe.

إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ غَرَّ هَٰؤُلَاءِ دِينُهُمْ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

Idh yaqūlu l-munāfiqūna wa-lladhīna fī qulūbihim maraḍun gharra hāʾulāʾi dīnuhum wa-man yatawakkal ʿalā llāhi fa-inna llāha ʿazīzun ḥakīm.

"When the hypocrites and those in whose hearts was disease said: 'Their religion has deluded those people.' But whoever puts his trust in Allāh — indeed Allāh is Mighty, Wise." (al-Anfāl 8:49)

Translation: And remember when the hypocrites and those in whose hearts was the disease of doubt and wavering said: "These people's religion has deluded them into fighting!" But whoever puts his trust in Allāh — Allāh is indeed the All-Mighty, All-Wise — and He knows what they scheme.

وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ

Wa-law tarā idh yatawaffā lladhīna kafarū l-malāʾikatu yaḍribūna wujūhahum wa-adbārahum wa-dhūqū ʿadhāba l-ḥarīq.

"And if you could see when the angels take the souls of the disbelievers — striking their faces and their backs — [saying]: 'Taste the punishment of the burning.'" (al-Anfāl 8:50)

Translation: If only you could see the sight: when the angels take the souls of the disbelievers, striking their faces and their backs, telling them — taste the punishment of the burning Fire; enter Hell and savour its torment!

Commentary: Yatawaffā — "takes their souls in full." Yaḍribūna wujūhahum wa-adbārahum — the angels strike them on their faces and on their backs — blows from both directions. Wa-dhūqū ʿadhāba l-ḥarīq — "taste the burning punishment" — enter Hell and taste its scorching torment.

ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ

Dhālika bi-mā qaddamat aydīkum wa-anna llāha laysa bi-ẓallāmin li-l-ʿabīd.

"That is for what your hands have put forward, and because Allāh is never unjust to His servants." (al-Anfāl 8:51)

Translation: This punishment is the consequence of what your own hands have sent before you. And Allāh is never in the least unjust to His servants — He repays each according to their deeds, neither adding to their punishment nor diminishing their reward.

كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَفَرُوا بِآيَاتِ اللَّهِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ إِنَّ اللَّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ

Ka-daʾbi āli firʿawna wa-lladhīna min qablihim kafarū bi-āyāti llāhi fa-akhadhahumu llāhu bi-dhunūbihim inna llāha qawiyyun shadīdu l-ʿiqāb.

"Like the case of the people of Pharaoh and those before them — they denied the signs of Allāh, so Allāh seized them for their sins. Indeed Allāh is strong, severe in punishment." (al-Anfāl 8:52)

Translation: Their fate resembles the fate of the people of Pharaoh and those who came before them. They denied Allāh's signs and rejected His commandments — and Allāh seized them for their sins. Indeed Allāh is immensely powerful and most severe in punishment.

ذَٰلِكَ بِأَنَّ اللَّهَ لَمْ يَكُ مُغَيِّرًا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ وَأَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

Dhālika bi-anna llāha lam yaku mughayyiran niʿmatan anʿamahā ʿalā qawmin ḥattā yughayyirū mā bi-anfusihim wa-anna llāha samīʿun ʿalīm.

"That is because Allāh would never alter a blessing He has bestowed upon a people until they alter what is within themselves. And Allāh is All-Hearing, All-Knowing." (al-Anfāl 8:53)

Translation: This happened because Allāh never withdraws a blessing He has bestowed upon a people — until they themselves change what is within their own souls. And Allāh is All-Hearing, All-Knowing.

Commentary: This is one of the most profound and consequential verses of the Qurʾān. Allāh does not revoke His favours upon any people until they alter their own inward condition — their faith, their character, their reliance upon Allāh. The author turns to address the Muslim community with great feeling: What were you once? And what are you now? Formerly, hearts held faith; hearts held love for Allāh and His Messengerﷺ; you obeyed them; you spent in charity with love; you acted and strove. For that you were free and honoured. Allāh gives what was before — that is worthy of gratitude. Then what is this humiliation that afflicts you now? The matter is this: you changed your own condition. The hearts now hold no such faith; no love of Allāh and His Messenger; no obedience; instead — self-seeking, laziness, slothfulness. Inna hādhā bi-llāhi — all of this is by Allāh's design — and our present honour is gone. Look at others' hearts — they are filled with malice; their own hearts are rusted and corroded. Someone sneers at you, humiliates you — and you are not even aware of it. Among you there is no longer any command of Allāh. Allāh Most High does not will your good, but wills the good of the disbelievers — that is the work you are doing: you cooperate with them.

Lā talūmūnī wa-lūmū anfusakum — "do not blame me; blame yourselves." You earn your own humiliation. Your past has gone by — how will your future be? Choose your path with care.

كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُوا بِآيَاتِ رَبِّهِمْ فَأَهْلَكْنَاهُم بِذُنُوبِهِمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَكُلُّهُمْ كَانُوا ظَالِمِينَ

Ka-daʾbi āli firʿawna wa-lladhīna min qablihim kadhdhabū bi-āyāti rabbihim fa-ahlak-nāhum bi-dhunūbihim wa-aghraqnā āla firʿawna wa-kulluhum kānū ẓālimīn.

"Like the case of Pharaoh's people and those before them — they denied the signs of their Lord, so We destroyed them for their sins, and We drowned Pharaoh's people — all of them were wrongdoers." (al-Anfāl 8:54)

Translation: Just as it was with the people of Pharaoh and those who came before them — they denied the signs of their Lord and paid no heed. What was their fate? We destroyed them because of their sins, and We drowned the people of Pharaoh — for all of them were oppressors.

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الَّذِينَ كَفَرُوا فَهُمْ لَا يُؤْمِنُونَ

Inna sharra l-dawābbi ʿinda llāhi lladhīna kafarū fa-hum lā yuʾminūn.

"Truly the worst of creatures in Allāh's sight are those who disbelieve and will not believe." (al-Anfāl 8:55)

Translation: Truly the worst of all living creatures in Allāh's sight are those who deliberately reject faith and will not believe.

الَّذِينَ عَاهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ

Alladhīna ʿāhadta minhum thumma yanquḍūna ʿahdahum fī kulli marratin wa-hum lā yattaqūn.

"Those with whom you made a treaty — but they break their treaty every time — and they do not fear [Allāh]." (al-Anfāl 8:56)

Translation: Those among them with whom you have made covenants and agreements — yet they break their covenant every single time, without fail — and they have no fear of Allāh's wrath whatsoever.

Commentary: These are the characteristics of the worst creatures: deliberate disbelief, refusal to have faith, and repeated breaking of solemn covenants. Fa-hum lā yaʾmanūn — they do not believe. Yanquḍūna ʿahdahum fī kulli marra — they break their covenant every time, without exception. Wa-hum lā yattaqūn — and they have no fear of Allāh anywhere in their hearts.

فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ

Fa-immā tathqafannahum fī l-ḥarbi fa-sharrid bihim man khalfahum laʿallahum yadhdhakkarūn.

"So if you come upon them in battle, deal with them in such a way as to disperse those behind them — perhaps they will take heed." (al-Anfāl 8:57)

Translation: So if you encounter them in war, strike them in a way that disperses and terrifies those who stand behind them — so that perhaps those who follow them will come to their senses.

وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ

Wa-immā takhāfanna min qawmin khiyānatan fa-nbidh ilayhim ʿalā sawāʾin inna llāha lā yuḥibbu l-khāʾinīn.

"And if you fear treachery from a people, then throw [their treaty] back at them on equal terms. Indeed Allāh does not love the treacherous." (al-Anfāl 8:58)

Translation: And if you fear that a people will act treacherously toward you — before they can spring their betrayal — publicly renounce your treaty with them on equal and open terms. Allāh does not love the treacherous.

Commentary: Fa-nbidh ilayhim ʿalā sawāʾ — "throw back to them on equal terms" — formally notify them of the annulment of the treaty before acting, so that neither side has any complaint of hidden breach. Inna llāha lā yuḥibbu l-khāʾinīn — "Allāh does not love the treacherous" — do not respond to treachery with secret treachery; Islām commands open and honourable dealing even in conflict.

وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا سَبَقُوا إِنَّهُمْ لَا يُعْجِزُونَ

Wa-lā yaḥsabanna lladhīna kafarū sabaqū innahum lā yuʿjizūn.

"And let not the disbelievers think they have escaped — they cannot frustrate [Allāh]." (al-Anfāl 8:59)

Translation: The disbelievers should never think they have escaped Our reach and gone beyond Our power. They shall never be able to frustrate Allāh — wherever they flee, We shall bring them back to account.

The author reflects: those who adopt the nature of Pharaoh say in their hearts: "What can Allāh do to me? If He wishes to harm me, let Him try." But consider: now such people have the arrogance of their egos and worldly impulses. But they cannot escape Allāh. The verse confirms: Innahum lā yuʿjizūn — they cannot outrun or foil Him.

وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ وَمَا تُنفِقُوا مِن شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ

Wa-aʿiddū lahum mā staṭaʿtum min quwwatin wa-min ribāṭi l-khayli turhibūna bihi ʿaduwwa llāhi wa-ʿaduwwakum wa-ākhарīna min dūnihim lā taʿlamūnahumu llāhu yaʿlamuhum wa-mā tunfiqū min shayʾin fī sabīli llāhi yuwaffa ilaykum wa-antum lā tuẓlamūn.

"And prepare against them whatever force you can, and the tethering of horses — to terrify thereby the enemies of Allāh and your enemies, and others besides them whom you do not know but Allāh knows them. And whatever you spend in the way of Allāh will be fully repaid to you, and you shall not be wronged." (al-Anfāl 8:60)

Translation: Prepare against them, to the full extent of your capacity, every kind of strength and power — including the tethering of well-trained warhorses. By this you will strike terror into the hearts of the enemies of Allāh and your own enemies, and also others beyond them — the hidden enemies [among hypocrites and secret allies of the disbelievers] — whom you do not know but Allāh knows them. And whatever you spend in the way of Allāh will be returned to you in full — in this world in the form of honour and spoils, and in the next in the form of reward — and you shall not be wronged or deprived of your due.

Commentary: Mā staṭaʿtum min quwwa — "whatever force you are able" — the maximum capacity of preparation. Wa-min ribāṭi l-khayl — ribāṭ means tethering (rābaṭa): the discipline of keeping and training war-horses. Turhibūna bihi — from rahb, fear; irhāb, causing terror; ruhbāniyya, monasticism; rāhib, monk — meaning: "so that by this you cause dread and awe." Wa-ākhаrīna min dūnihim lā taʿlamūnahum — "and others beyond them whom you do not know" — these are the hypocrites and secret sympathisers of the disbelievers whose identity is unknown to you but known to Allāh. Wa-mā tunfiqū min shayʾin fī sabīli llāh yuwaffa ilaykum — whatever you spend in Allāh's path will be returned fully.

The author speaks with passion to the Muslim community: Why do you go about humiliated? It is because you did not prepare to meet your enemies. You are helpless, scattered; no strength or unity; your secrets are exposed; there is no discipline or confidentiality among you. Those who could help — they are with the enemy. Certain misguided and naive Muslims go to fight — armed with prayers and invocations (duʿā and kalima) — without any material preparation. And certain people who know better sit at home saying: "Of what use is war?" — avoiding any action. The enemy of Allāh need not fear from us.

The author continues: Faith without preparation is not accepted. True believers need both prayer and power — ṣalāh and strength. They need unity, discipline, and intelligence. Know this: in this age the line between a hypocrite and a sincere Muslim is difficult to draw. Many are found in ranks who secretly work against the community. Those who cannot be identified by their prayers — certain so-called scholars are in the pay of governments and foreign powers — corrupted, treacherous, selling out; and others who hide behind a facade of righteousness, secretly sending information to enemies. The time will come when those who wish to harm the community will find a pretext to arrest those who have spoken truth — and the hidden spies in our midst will become useful to the oppressors then. We are naïve — we do not know what is happening around us.

May Allāh Most High protect the community from the evil of the disbelievers and hypocrites. May the yoke of servility be removed from our necks. May Allāh grant the strength of faith and devotion. In Your name, O Allāh — protection and honour are readied and prepared.

Al-amān al-amān mina l-khidhlān wa-l-hawān. — "Refuge, O Allāh, from abandonment and humiliation."

وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

Wa-in janaḥū li-l-salmi fa-jnaḥ lahā wa-tawakkal ʿalā llāhi innahu huwa l-samīʿu l-ʿalīm.

"And if they incline toward peace, then incline to it, and rely upon Allāh. Indeed He is the All-Hearing, the All-Knowing." (al-Anfāl 8:61)

Translation: And if they incline toward peace and reconciliation, then incline toward it too — accept the overture — and place your complete reliance upon Allāh. He hears all and knows all — He hears your prayers and knows all your affairs.

Commentary: Wa-in janaḥū li-l-salm fa-jnaḥ lahā — if the enemy offers peace, do not refuse it out of pride. Salm and silm — both readings mean peace and reconciliation. Wa-tawakkal ʿalā llāh — "put your trust in Allāh" — surrender all your concerns to Allāh, for He is al-Samīʿ al-ʿAlīm.

وَإِن يُرِيدُوا أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ

Wa-in yurīdū an yakhdaʿūka fa-inna ḥasbaka llāhu huwa lladhī ayyadaka bi-naṣrihi wa-bi-l-muʾminīn.

"And if they intend to deceive you — then Allāh is sufficient for you. It is He who supported you with His help and with the believers." (al-Anfāl 8:62)

Translation: And if they intend to deceive you with their offer of peace, then know that Allāh suffices you — He it is who strengthened you with His aid and through the believers.

وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَّا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَٰكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ

Wa-allafa bayna qulūbihim law anfaqta mā fī l-arḍi jamīʿan mā allafta bayna qulūbihim wa-lākinna llāha allafa baynahum innahu ʿazīzun ḥakīm.

"And He united their hearts. Had you spent all that is on earth, you could not have united their hearts — but Allāh united them. Indeed He is Mighty, Wise." (al-Anfāl 8:63)

Translation: And He brought their hearts together in mutual love and affinity. Had you spent all the wealth on earth to create unity and love in the hearts of the Muslims, you could not have achieved it — but Allāh Himself brought their hearts together and planted unity among them. He is the All-Mighty, the All-Wise and All-Compassionate.

Commentary: Wa-allafa bayna qulūbihim — "He united their hearts" — the Aws and the Khazraj of Medina had been at war with each other for generations; it was Allāh's grace that united them through Islām into the Anṣār. Law anfaqta mā fī l-arḍi jamīʿan — no amount of material wealth could have achieved this love between hearts. Wa-lākinna llāha allafa baynahum — only Allāh could plant that love and unity.

يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ

Yā ayyuhā l-nabiyyu ḥasbuka llāhu wa-mani ttabaʿaka mina l-muʾminīn.

"O Prophet! Sufficient for you is Allāh, and the believers who follow you." (al-Anfāl 8:64)

Translation: O Prophetﷺ! Allāh is sufficient for you, and those believers who follow you.

يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ إِن يَكُن مِّنكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَإِن يَكُن مِّنكُمْ مِّائَةٌ يَغْلِبُوا أَلْفًا مِّنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ

Yā ayyuhā l-nabiyyu ḥarriḍi l-muʾminīna ʿalā l-qitāli in yakun minkum ʿishrūna ṣābirūna yaghlibū miʾatayni wa-in yakun minkum miʾatun yaghlibū alfan mina lladhīna kafarū bi-annahum qawmun lā yafqahūn.

"O Prophet! Urge the believers to battle. If there are twenty patient men among you, they will overcome two hundred; and if there are a hundred among you, they will overcome a thousand of those who disbelieve — because they are a people who do not understand." (al-Anfāl 8:65)

Translation: O Prophetﷺ! Stir and encourage the believers to fight. If there are twenty steadfast believers among you, they will overcome two hundred; and if there are a hundred, they will overcome a thousand disbelievers — because the disbelievers are a people who do not understand the true depth of their situation, who are unfamiliar with the inner realities of faith and combat.

Commentary: Ḥarriḍ — "urge, incite, inflame." In yakun minkum ʿishrūna ṣābirūna — "if twenty patient ones are among you" — ṣābirūn does not merely mean endurance; it means those who act with steadfastness, discipline, and divine reliance. Yaghlibū miʾatayn — they will overcome two hundred. The ratio is one to ten. The disbelievers are described as lā yafqahūn — "they do not understand" — they are unacquainted with the spiritual dimensions of battle; neither love of Allāh nor the fire of faith burns in their hearts. They are driven by self-interest and fear of death.

Commentary continued: The author reflects on those who claim this verse contradicts the next (which reduces the ratio). He explains: these two verses together describe the standard of faith as the measure of combat strength. How is this strength acquired? The strength is in the hands of Allāh; the knowledge of the enemy's true weakness lies with Allāh. When spending in the way of Allāh is done, and one truly relies on Allāh — those are the conditions. Both verses together clarify the general and particular conditions.

الْآنَ خَفَّفَ اللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا فَإِن يَكُن مِّنكُم مِّائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ وَإِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ

Al-āna khaffafa llāhu ʿankum wa-ʿalima anna fīkum ḍaʿfan fa-in yakun minkum miʾatun ṣābiratun yaghlibū miʾatayni wa-in yakun minkum alfun yaghlibū alfayni bi-idhni llāhi wa-llāhu maʿa l-ṣābirīn.

"Now Allāh has lightened the burden for you, and He knows that there is weakness in you. So if there are a hundred steadfast men among you, they will overcome two hundred; and if there are a thousand, they will overcome two thousand by Allāh's permission. And Allāh is with the steadfast." (al-Anfāl 8:66)

Translation: Now Allāh has eased the obligation upon you — He has acknowledged that weakness is present among you. So if there are a hundred steadfast believers, they shall overcome two hundred; and if there be a thousand, they shall overcome two thousand, by Allāh's leave and will. And Allāh is with those who persevere with patience.

Commentary: Al-āna khaffafa llāhu ʿankum — "now Allāh has reduced the requirement" — this verse abrogates (naskh) the heavier obligation of the previous verse. The ratio changes from one-to-ten to one-to-two. Wa-ʿalima anna fīkum ḍaʿf — "He knew that weakness is in you." Bi-idhni llāh — "with Allāh's permission" — the entire matter rests on divine will and decree. Wa-llāhu maʿa l-ṣābirīn — Allāh is with the patient and steadfast.

The author addresses those who wish to claim the first verse abrogates the second, or vice versa: the condition of both is the same — faith. The measure of victory is not one's material strength alone; it is Allāh's will and the quality of trust in Him. In a time of weakness, the requirement is reduced; in a time of strength and conviction, the higher standard applies. Each Muslim should examine his own condition: is he at the level of the first verse or the second? His expected outcome follows accordingly.

مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَ وَاللَّهُ عَزِيزٌ حَكِيمٌ

Mā kāna li-nabiyyin an yakūna lahu asrā ḥattā yuthkhina fī l-arḍi turīdūna ʿaraḍa l-dunyā wa-llāhu yurīdu l-ākhirata wa-llāhu ʿazīzun ḥakīm.

"It is not fitting for a prophet to have captives until he has thoroughly subdued the land. You desire the goods of this world, while Allāh desires the next. And Allāh is Mighty, Wise." (al-Anfāl 8:67)

Translation: It is not befitting for a prophet to take prisoners of war until he has thoroughly dominated and suppressed the enemy power in the land. You seek the temporary goods of this world — ransom money — while Allāh desires the good of the next life for you. And Allāh is the All-Mighty, All-Wise.

Commentary: Ḥattā yuthkhina fī l-arḍ — "until he has thoroughly subdued the land": this means until the enemy is thoroughly suppressed and broken. The Companions took prisoners at Badr and the question arose: should they be ransomed for money, or executed to break the enemy's strength permanently? The Prophetﷺconsulted his Companions. Sayyidunā ʿUmar (may Allāh be pleased with him) was of the view that the prisoners should be executed; Sayyidunā Abū Bakr (may Allāh be pleased with him) favoured accepting ransom. The Prophetﷺchose the softer option — acceptance of ransom — because Allāh's mercy encompassed both positions; but then this verse came affirming that the harder position — the one that would have broken the enemy's power more completely — was the one more in line with divine preference for the long term. However, since Allāh had already permitted the matter through the prior general permission, the community was not punished for it.

لَّوْلَا كِتَابٌ مِّنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ

Lawlā kitābun mina llāhi sabaqa la-massaKum fīmā akhadhτum ʿadhābun ʿaẓīm.

"Were it not for a prior decree from Allāh, an immense punishment would have touched you for what you took." (al-Anfāl 8:68)

Translation: Had there not been a prior divine ordinance — a pre-decreed permission — an immense punishment would have reached you for what you took [in ransom]. But because Allāh had pre-ordained the permission, you were spared.

فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

Fa-kulū mimmā ghanimtum ḥalālan ṭayyiban wa-ttaqū llāha inna llāha ghafūrun raḥīm.

"So eat from what you have taken in spoils — lawful and pure — and fear Allāh. Indeed Allāh is Forgiving, Merciful." (al-Anfāl 8:69)

Translation: Therefore eat of what you have acquired as spoils — it is lawful and wholesome for you. And continue to fear Allāh and be mindful of Him. Truly, Allāh is the Forgiving, the Most Merciful.

يَا أَيُّهَا النَّبِيُّ قُل لِّمَن فِي أَيْدِيكُم مِّنَ الْأَسْرَىٰ إِن يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِّمَّا أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Yā ayyuhā l-nabiyyu qul li-man fī aydīkum mina l-asrā in yaʿlami llāhu fī qulūbikum khayran yuʾtikum khayran mimmā ukhidha minkum wa-yaghfir lakum wa-llāhu ghafūrun raḥīm.

"O Prophet! Say to those who are in your hands among the captives: 'If Allāh knows any good in your hearts, He will give you better than what was taken from you, and He will forgive you.' And Allāh is Forgiving, Merciful." (al-Anfāl 8:70)

Translation: O Prophetﷺ! Say to those prisoners of war held in your hands: If Allāh finds any goodness in your hearts, He will give you something far better than the ransom taken from you — He will compensate and restore you — and He will forgive you. And Allāh is All-Forgiving, Ever-Merciful.

Commentary: Some of the prisoners at Badr — among them Sayyidunā ʿAbbās (may Allāh be pleased with him) and al-Walīd ibn Hishām — were not willing to fight against the Muslims, though they had not yet formally accepted Islām. The Prophetﷺshowed them consideration and gave relief. Regarding Sayyidunā ʿAbbās (may Allāh be pleased with him), the Prophetﷺfreed all the other prisoners on the basis of his intercession. By the decision of Sayyidunā Abū Bakr (may Allāh be pleased with him), all prisoners were freed on payment of ransom.

A note on the ransom: twenty awqiya was taken from each prisoner. One awqiya is equivalent to forty dirhams, so the total for each was eight hundred dirhams. Since one dirham was approximately equivalent to one and a half rupees at that time, each prisoner's ransom worked out to approximately five hundred rupees.

وَإِن يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ

Wa-in yurīdū khiyānataka fa-qad khānū llāha min qablu fa-amkana minhum wa-llāhu ʿalīmun ḥakīm.

"And if they intend to betray you, they have already betrayed Allāh before — and He gave power over them. And Allāh is All-Knowing, Wise." (al-Anfāl 8:71)

Translation: And if these captives intend to betray you — then they have already betrayed Allāh before, and He gave power over them. Allāh is All-Knowing, All-Wise in what He does.

Commentary: Their betrayal of Allāh and His Messenger before the battle has already been judged and punished — they were defeated and captured. If they scheme again, Allāh will again overpower them and grant the Muslims victory.

إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُم مِّن وَلَايَتِهِم مِّن شَيْءٍ حَتَّىٰ يُهَاجِرُوا

Inna lladhīna āmanū wa-hājarū wa-jāhadū bi-amwālihim wa-anfusihim fī sabīli llāhi wa-lladhīna āwaw wa-naṣarū ulāʾika baʿḍuhum awliyāʾu baʿḍin wa-lladhīna āmanū wa-lam yuhājirū mā lakum min walāyatihim min shayʾin ḥattā yuhājirū.

"Indeed those who believed and emigrated and strove with their wealth and their lives in the way of Allāh, and those who gave shelter and aid — they are the allies of one another. But those who believed yet did not emigrate — you owe them nothing of friendship until they emigrate." (al-Anfāl 8:72)

Translation: Those who believed and made hijra (emigration) and fought in the way of Allāh with their wealth and their lives — the Muhājirūn — and those who sheltered and aided them — the Anṣār — these are true allies and friends of one another. But those who believed without making hijra, without leaving their homes — you owe them nothing in terms of walāya (mutual protection and inheritance) until they too make hijra.

Commentary: The author explains: in the early Medinan period, the Prophetﷺestablished the institution of muwākhāt — brotherhood between individual Muhājirūn and Anṣār. They became like brothers, each inheriting from the other. When the Muslim community grew stronger and the Muhājirūn no longer needed financial support from the Anṣār, the law of inheritance based on this fraternal bond was replaced by the law of blood-kinship, and the normal rules of inheritance came into force.

وَإِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

Wa-ini stanaṣarūkum fī l-dīni fa-ʿalaykumu l-naṣru illā ʿalā qawmin baynakum wa-baynahum mīthāqun wa-llāhu bi-mā taʿmalūna baṣīr.

"And if they seek your help in the matter of religion, then help them — except against a people with whom you have a treaty. And Allāh sees what you do." (al-Anfāl 8:73)

Translation: And if those Muslims who did not emigrate come to you seeking aid in matters of religion — help them; it is obligatory upon you. However, this obligation does not extend to fighting on their behalf against a people with whom you have a standing treaty. And Allāh sees and knows well all that you do.

Commentary: Fa-ʿalaykumu l-naṣr — "then it is obligatory upon you to help them" — the rationale is the unity of the Muslims: one heart and one voice. The conditions of religion must flow with sincerity from the heart. Illā ʿalā qawmin baynakum wa-baynahum mīthāq — but you cannot violate a treaty you have made with another group in order to help. Honouring treaties is a fundamental principle of Islāmic law. Wa-llāhu bi-mā taʿmalūna baṣīr — Allāh sees all your actions — nothing escapes Him.

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

Wa-lladhīna kafarū baʿḍuhum awliyāʾu baʿḍin illā tafʿalūhu takun fitnatun fī l-arḍi wa-fasādun kabīr.

"And those who disbelieve — they are allies of one another. If you do not do this — there will be disorder in the land and great corruption." (al-Anfāl 8:74)

Translation: The disbelievers are one another's allies, allies and helpers of each other. If you Muslims do not likewise support one another, there will be widespread fitna and great corruption in the land.

Commentary: The disbelievers stand united in their mutual support. If the believers do not do the same — do not support one another — the result will be disorder, chaos, and great corruption throughout the land. The author remarks with pain: The enemies are united in their mutual aid, but we Muslims are fragmented and divided.

وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

Wa-lladhīna āmanū wa-hājarū wa-jāhadū fī sabīli llāhi wa-lladhīna āwaw wa-naṣarū ulāʾika humu l-muʾminūna ḥaqqan lahum maghfiratun wa-rizqun karīm.

"And those who believed and emigrated and strove in the way of Allāh, and those who gave shelter and helped — they are the true believers. For them is forgiveness and honourable provision." (al-Anfāl 8:75)

Translation: Those who believed and made hijra and strove in the way of Allāh, and those who sheltered and aided them — the Muhājirūn and the Anṣār — those are the true believers. For them is forgiveness and honourable provision.

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

Wa-lladhīna āmanū min baʿdu wa-hājarū wa-jāhadū maʿakum fa-ulāʾika minkum wa-ulū l-arḥāmi baʿḍuhum awlā bi-baʿḍin fī kitābi llāhi inna llāha bi-kulli shayʾin ʿalīm.

"And those who believed afterwards and emigrated and strove alongside you — they are of you. And blood relations are more entitled to one another in the Book of Allāh. Indeed Allāh is All-Knowing of all things." (al-Anfāl 8:76)

Translation: And those who believed after the Muhājirūn and Anṣār — those who came to faith later, made hijra, and strove in Allāh's cause alongside you — they too are of your company, fully part of you. And blood-kin are more entitled to one another — they have priority in mutual support and in inheritance, according to the Book of Allāh. Truly, Allāh has full and perfect knowledge of all things — He is aware of and fully informed about every matter.

Commentary: The author explains: in the very early Medinan period, when the Muhājirūn had just arrived and the system of muwākhāt (paired brotherhood) was established, each Muhājir was paired with an Anṣārī as a brother — and they would inherit from one another. Later, when the Muhājirūn became established and self-sufficient, this system was supplanted by the natural bonds of blood-kinship. The rule of inheritance was restored to bloodline, and a blood relative inherits from a blood relative. The institution of muwākhāt continued as a bond of brotherhood and walāya in the moral sense — without the property implications.

The author closes with a pointed reflection: an unbeliever is reluctant to let his wealth pass to the government — so he transfers it to a non-relative or a foreign power. And the Muslim community sees his wealth, his estates, and his treasuries pass out of Muslim hands and into others' — without anyone being moved or aware of what is happening.

This completes the translation of Sūrat al-Anfāl (al-Anfāl 8:1–76), pages 310–348 of Volume 2.