MESSAGE OF THE QUR’AN

Translation and Brief Elucidation

By

Dr.Israr Ahmad

 

Surah Al-Anfāl (8)

 

Preliminary Remarks

Surah Al-Anfāl is a Madani surah and forms a pair with Surah At-Tawbah (also Madani). To understand the thematic connection among the four surahs in this group, we should note that the first two Makki surahs (Al-An`ām and Al-A`rāf) detail how the Prophet (SAAW) established conclusive evidence against the polytheists of Arabia through his persistent invitation. The subsequent Madani surahs (Al-Anfāl and At-Tawbah) mention the punishment that befell these people in response to this definitive evidence. Due to this thematic coherence, these four surahs make up two pairs within a single group

Surah Al-Anfāl was revealed immediately after the Battle of Badr and before most parts of Surah Āl-Imrān were revealed. Hence, before studying this surah, it is essential to understand the background and events of the Battle of Badr. In fact, even before delving into this background, it is important to recognize the special significance and status of the Battle of Badr in the context of the methodology and phases of the Prophet’s (SAAW) missionary and revolutionary movement. Hence, when we view the Battle of Badr within the specific context of the Quranic philosophy of ‘reminding through the Days of Allah” combined with Surah Al-Anfāl, two prominent aspects of this battle become especially evident

(1) The First Stroke of Divine Punishment on the Polytheists of Makkah

According to Allah’s Sunnah (established tradition), collective annihilation befalls those nations that deny His messengers. This principle was about to be applied to the polytheists of Makkah after the hijrah. The Prophet (SAAW) had established conclusive evidence against his people by inviting them through various means for twelve to thirteen years. Subsequently, the command for migration was in itself a clear sign that the polytheists of Makkah ought now to be punished for their persistent denial. However, Allah’s wisdom dictated that the case of the Quraysh be unique in the sense that punishment did not descend all at once but instead in stages. The first installment of this punishment came their way on the battlefield of Badr. They were brought out of the sanctuary of Makkah to the battlefield just as the people of Pharaoh had been driven out of their palaces and brought to the sea to be drowned

On the battlefield of Badr, seventy leaders of the Quraysh were killed, seventy individuals were taken captive, and many others were wounded. This fate befell warriors who were renowned for their gallantry and mastery in combat throughout Arabia, armed with the latest weaponry of the time, and outnumbering their opponents by three to one. In contrast, the Muslims were so poorly equipped that only eight out of the 313 had swords. The humiliation and defeat of this well-armed militia of one thousand warriors at the hands of the meagerly resourced 313 Mujahidīn was indeed the first installment of Divine punishment for the Quraysh of Makkah. This has been mentioned in Surah Al-Anfāl as a central theme. (The final phase of this punishment came in 9 AH and has been mentioned in Surah At-Tawbah.)

2) The Definitive and Inevitable Phase of the Struggle for the Supremacy of the Deen (Action)

The Battle of Badr marked the fifth and final phase of the Prophet’s (SAAW) struggle for the supremacy of the Deen, serving as the starting point of a “formal confrontation” between truth and falsehood. Successfully navigating this phase eventually led to the greatest and most comprehensive revolution in human history. The initial four stages of this movement—invitation, organization, training, and sheer patience—were accomplished in Makkah. The fourth stage, that of sheer patience, has been referenced in Surah An-Nisā, ayah 77, with the phrase

“كُفُّوۡۤا اَیۡدِیَکُمۡ”

(Hold back your hands)

This command implies that you must restrain yourselves, even to the point of being dismantled, without raising your hands in defense or engaging in any form of retaliation

After successfully completing these four stages, a small yet exceptionally steadfast group of devout followers ready to lay down their lives, gathered around the Prophet (SAAW). These individuals had experienced hardships, endured various trials, made sacrifices of every kind, and their sincerity towards Allah was beyond doubt. With this trained, organized, and resilient community at the ready, the time had come to challenge falsehood openly. Consequently, arrangements were made to establish a base for migration by opening a window towards Madinah, so that this collective strength could consolidate in preparation for the final phase (action). This is precisely why the migration was made obligatory upon all believers. When viewed in this context, the migration was not a mere flight, as Western historians attempt to portray; rather, it was a well-conceived and deliberate strategy aimed at relocating the movement’s headquarters from Makkah to Madinah. This maneuver was designed to provide an alternative base from which decisive actions could be executed

For further details, refer to my book Manhaj-e-Inqilāb-e-Nabawi (SAAW))

Here, a particularly important point requires clarification: In the face of the intense onslaught of Western knowledge and civilization in the eighteenth century, Muslims found themselves retreating in every field. In this backdrop, when the West accused Muslims with the assertion that, “the tales of this nation are suffused with the scent of blood,” implying that Islam spread by the sword, some of our elders, with utmost sincerity, adopted an apologetic approach in response. They may have been, if truth be told, compelled to do so by the circumstances of the time. This era was one where Muslims in the Subcontinent, under the yoke of subjugation and slavery, were facing oppression and tyranny from the British. In these trying conditions, some Muslim leaders were not only concerned about the protection of their community but also keen on defending Islam and the Prophet’s (SAAW) character. Hence, in response to this allegation, they adopted the stance that the Prophet (SAAW) did not initiate any aggressive actions on his own; rather, every battle he engaged in was imposed on him, and he fought purely in self-defense

In India, the most significant work along these lines was done by Allama Shibli Nomani. He was influenced by Sir Syed Ahmad Khan, and together, these individuals faced the storm of modern Western ideas, thoughts, civilization, and values with utmost sincerity—a task that was, undeniably, no easy feat. Consequently, they had to adopt an apologetic approach in this regard. This is precisely why Allama Shibli, while writing “Seerat-un-Nabi (SAAW)” (the biography of the Prophet), almost overlooked the eight expeditions preceding the Battle of Badr (including four Ghazawāt and four Sarāya) to avoid the impression that the initiative had come from the Prophet (SAAW)

The aforementioned strategy of expediency was a necessity of a particular era, yet the circumstances have now changed. Today, it is imperative to present the philosophy of Islam with utmost clarity before the world: Islam is a complete Deen that seeks to establish its preeminence for practical implementation in human society; moreover, the fundamental purpose of the Prophetic mission was to establish the practical dominance of Islam in the world. The revolutionary struggle to establish the supremacy of the Deen remains essential even today. Whenever and wherever this struggle is initiated, it must be approached with systematic preparation. This arduous journey of preparation must unfold gradually, based on the teachings of the illustrious seerah, through the very four stages—invitation, organization, training, and sheer patience—that the Prophet (SAAW) himself navigated. If these initial four stages are successfully accomplished, the struggle must then progress to its final and decisive phase, which entails confronting falsehood directly and challenging it. The logical reason for this lies in the fact that truth and falsehood are two opposing and conflicting forces that cannot coexist in harmony. There can be no compromise based on the principle of coexistence between them, and the triumph of one force inevitably leads to the subjugation of the other. Therefore, if the truth and its adherents are in power, they can never compromise with falsehood under any circumstances. This sentiment is echoed in the response of Abu Bakr Siddiq (RTA) who, given the delicacy of the situation, firmly stated in reply to the suggestion of leniency toward the deniers of zakāh

 “أَيُبَدَّلُ الدِّيْنُ وَأَنَا حَيٌّ”

(Will the religion be altered while I am still alive)

 Hence, while studying Surah Al-Anfāl, it is crucial to comprehend this philosophy with absolute clarity and to keep it in mind

Background of the Battle of Badr

Upon arriving in Madinah, the Prophet (SAAW) focused primarily on the internal consolidation of the city. Within the first six months, he accomplished three critical tasks. Firstly, he got the construction of Masjid an-Nabawi completed, establishing a central hub that served simultaneously as a government secretariat, a parliament house, a center of learning, a spiritual retreat, and a place of worship. Secondly, he established the bond of Mu`ākhāh (brotherhood) between the Muhajirūn (emigrants) and the Ansār (helpers), which not only resolved the economic and social issues of the Muhajirūn but also created a unified community in Madinah bound by a relationship of mutual affection and sincerity. The third and most significant accomplishment was the Charter of Madinah, a pact of mutual defense with the Jewish tribes of the city, under which they were bound to defend the city alongside Muslims in case of an attack

After addressing these internal matters, starting from the seventh month post-Hijrah, the Prophet (SAAW) began dispatching raiding parties to the surrounding areas of Madinah. The economy of the Quraysh of Makkah relied heavily on trade, with their caravans moving between Makkah, Yemen, and Syria throughout the year. These trade routes were lifelines for the Quraysh’s economy. By strategically deploying military units along these routes, the Prophet (SAAW) effectively conveyed to the Quraysh that their economic lifeline was now under threat and could be severed at any moment. The very thought of such economic insecurity was terrifying for the Quraysh. Historical records confirm that in the eighteen months leading up to the Battle of Badr (2 AH), the Prophet (SAAW) sent out eight such expeditions, participating personally in four of them. During these expeditions, he established alliances with the tribes inhabiting these regions, resulting in many tribes that were once allies of the Quraysh now becoming allies of the Muslims, with others agreeing to remain neutral. As a result of these successful strategic maneuvers of the Prophet (SAAW), the Quraysh’s influence around Madinah began to wane. While the economic blockade of Makkah was already a significant concern, they could now envision their political influence in the region sinking into oblivion. Driven by desperation, they started seriously planning a decisive attack on Madinah. During this period, two incidents precipitated a rapid deterioration of the situation, ultimately leading to the Battle of Badr

The first incident occurred when the Prophet (SAAW) dispatched a small contingent to the location of Nakhla, situated between Makkah and Taif. This mission was tasked with staying in the area and reporting on the movements of the Quraysh. Incidentally, this contingent encountered a trade caravan belonging to the Quraysh. In the ensuing clash, a polytheist named Abdullah ibn al-Hadhrami was killed, while another polytheist was taken captive. When this contingent returned to Madinah with the spoils and the captive, the Prophet (SAAW) expressed severe displeasure, as they had acted without orders. Nevertheless, what had happened could not be undone. This incident marked the first formal armed engagement by the Muslims against the Quraysh, which involved the killing of one of their men, thereby further escalating tensions

The second incident involved Abu Sufyan’s caravan. This was a substantial trade caravan traveling from Makkah to Syria. The Prophet (SAAW) attempted to intercept it, but the caravan managed to escape. When this caravan was returning from Syria with merchandise worth fifty thousand dinars, Abu Sufyan, anticipating potential danger, employed a dual strategy for its protection. On one hand, he sent a swift rider to Makkah to seek help, and on the other, he diverted the caravan from its usual route near Badr to a path along the coastline, far from Madinah. While this change in route saved the caravan from immediate danger, it rendered it impossible to recall the messenger sent for help

Coincidentally, these two provocative news reached Makkah one after the other. First came those who had narrowly escaped from Nakhla, wailing and lamenting the death of Abdullah ibn al-Hadhrami. Soon after, Abu Sufyan’s messenger arrived, crying for urgent action to safeguard the caravan from being plundered by the Muslims. These reports ignited fury in Makkah, prompting the immediate assembly of an army of one thousand men, including a cavalry of one hundred horses, and equipped with nine hundred camels, along with ample supplies and weaponry

Clarification of a Misconception Regarding Consultation

The consultation of the Prophet (SAAW) with the noble companions (RTA) before the Battle of Badr, as mentioned in the Quran and historical accounts, has often been misunderstood. The root of this misunderstanding lies in the fact that the Prophet (SAAW) held separate consultations on two different occasions and at two different locations, but this has frequently been perceived as a single consultation

The first session of consultation took place in Madinah with the objective of deciding whether Abu Sufyan’s caravan, returning from Syria, should be intercepted. Following this consultation, it was decided to proceed with the interception, and the Prophet (SAAW) set out from Madinah with some of the companions (RTA) for this purpose. Till that time, there was no anticipation of combat, hence no special preparations were made. People simply carried whatever weapons they had at hand, which included two horses, eight swords, and some minor weapons. When the Prophet (SAAW) and the companions (RTA)reached the place called Safrā, news arrived that Abu Jahl was advancing from Makkah with an army of one thousand men. At that point in time, a revelation from Allah also descended, informing the Prophet (SAAW) that a large, well-equipped army was advancing from the south (Makkah) while a caravan was approaching from the north. It also conveyed Allah’s promise of victory over one of these two groups and instructed the Prophet (SAAW) to give glad tidings to the believers and consult them regarding the next step. In response to this revelation, the Prophet (SAAW) held a second consultation at Safrā to decide whether to confront the army first or intercept the caravan. Scholars and exegetists who have neglected this context have merged the two consultations into one, leading to confusion in understanding and interpreting the related ayāt of the surah

A Unique Style of the Surah

This surah, composed of ten sections, is a complete sermon. Notably, the issue of the distribution of war booty has been brought forward from within the surah and placed at the beginning. The details of the issue have been elaborated within the surah at their appropriate places, but due to the special significance of this matter, the surah begins by pointing it out in an unusual manner. The prominence of the issue of the distribution of war booty arose from the fact that the Battle of Badr was the first event of its kind in the Arabian Peninsula. Prior to this, there had been no formal army with discipline of such nature anywhere in Arabia. Consequently, there were no pre-existing regulations or laws regarding military discipline and wartime conduct. This lack of precedent led to serious issues after the victory, as participants assumed that whatever they had collected from the battlefield was theirs to keep. Certain individuals amassed significant amounts of spoils through their efforts, while others, due to various reasons, ended up with nothing. Some could not participate in the collection of booty due to their status and decorum as elders, some others were stationed at critical posts for security, while some companions (RTA) had been tasked with protecting the Prophet (SAAW). None of these individuals managed to obtain any of the spoils of war, which inevitably led to disputes

Hence, the very first ayah of the surah decisively addresses this matter by declaring that Allah has taken special notice of this issue, and clarifies in straightforward terms that the spoils of war belong solely to Allah and His Messenger (SAAW); no one else has any right over them. Keeping this unique style of Surah Al-Anfāl in mind will also aid in comprehending the arrangement of themes in Surah At-Tawbah

Ayāt 1 to 8

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِ

یَسْـَٔلُوْنَكَ عَنِ الْاَنْفَالِ ؕ قُلِ الْاَنْفَالُ لِلّٰهِ وَ الرَّسُوْلِ ۚ فَاتَّقُوا اللّٰهَ وَ اَصْلِحُوْا ذَاتَ بَیْنِكُمْ ۪ وَ اَطِیْعُوا اللّٰهَ وَ رَسُوْلَهٗۤ اِنْ كُنْتُمْ مُّؤْمِنِیْنَ۝۱ اِنَّمَا الْمُؤْمِنُوْنَ الَّذِیْنَ اِذَا ذُكِرَ اللّٰهُ وَ جِلَتْ قُلُوْبُهُمْ وَ اِذَا تُلِیَتْ عَلَیْهِمْ اٰیٰتُهٗ زَادَتْهُمْ اِیْمَانًا وَّ عَلٰی رَبِّهِمْ یَتَوَكَّلُوْنَۚۖ۝۲ الَّذِیْنَ یُقِیْمُوْنَ الصَّلٰوةَ وَ مِمَّا رَزَقْنٰهُمْ یُنْفِقُوْنَؕ۝۳ اُولٰٓىِٕكَ هُمُ الْمُؤْمِنُوْنَ حَقًّا ؕ لَهُمْ دَرَجٰتٌ عِنْدَ رَبِّهِمْ وَ مَغْفِرَةٌ وَّ رِزْقٌ كَرِیْمٌۚ۝۴ كَمَاۤ اَخْرَجَكَ رَبُّكَ مِنْۢ بَیْتِكَ بِالْحَقِّ ۪ وَ اِنَّ فَرِیْقًا مِّنَ الْمُؤْمِنِیْنَ لَكٰرِهُوْنَۙ۝۵  یُجَادِلُوْنَكَ فِی الْحَقِّ بَعْدَ مَا تَبَیَّنَ كَاَنَّمَا یُسَاقُوْنَ اِلَی الْمَوْتِ وَ هُمْ یَنْظُرُوْنَؕ۝۶ وَ اِذْ یَعِدُكُمُ اللّٰهُ اِحْدَی الطَّآىِٕفَتَیْنِ اَنَّهَا لَكُمْ وَ تَوَدُّوْنَ اَنَّ غَیْرَ ذَاتِ الشَّوْكَةِ تَكُوْنُ لَكُمْ وَ یُرِیْدُ اللّٰهُ اَنْ یُّحِقَّ الْحَقَّ بِكَلِمٰتِهٖ وَ یَقْطَعَ دَابِرَ الْكٰفِرِیْنَۙ۝۷ لِیُحِقَّ الْحَقَّ وَ یُبْطِلَ الْبَاطِلَ وَ لَوْ كَرِهَ الْمُجْرِمُوْنَۚ۝۸

Ayah 1

یَسْـَٔلُوْنَكَ عَنِ الْاَنْفَالِ ؕ قُلِ الْاَنْفَالُ لِلّٰهِ وَ الرَّسُوْلِ ۚ

They ask you ‘O Prophet’ regarding the spoils of war. Say, Their distribution is decided by Allah and His Messenger

فَاتَّقُوا اللّٰهَ وَ اَصْلِحُوْا ذَاتَ بَیْنِكُمْ ۪ وَ اَطِیْعُوا اللّٰهَ وَ رَسُوْلَهٗۤ اِنْ كُنْتُمْ مُّؤْمِنِیْنَ۝۱ ١

 So be mindful of Allah, settle your affairs, and obey Allah and His Messenger if you are ‘true’ believers

Here, the word “Anfāl” has been used for spoils of war. “anfāl” is the plural form of “nafl,” which means an additional thing. An example of this is Nafl prayers, which, if offered, bring reward, and if not, there is no culpability. Similarly, the primary objective in war is victory, while booty is an additional reward

As mentioned in the introductory discussion, the distribution of the spoils of war among Muslims became a very serious issue after the Battle of Badr. Therefore, the ayah under consideration decisively addresses the root of this issue with a brief, categorical, and unambiguous ruling, clarifying in explicit terms that the “Anfāl” belong solely to Allah and His Messenger (SAAW).  Since victory was granted to the Muslims through Allah’s special assistance and the leadership of His Messenger (SAAW), they are the only rightful owners of the spoils of war. Under this ruling, all the spoils of war were deemed the property of the Islamic state, and all the mujahidīn (warriors) were commanded to submit any items in their personal possession to the treasury (Bayt-al-Māl). This directive brought everyone to an equal standing, effectively resolving the issue. Afterwards, whatever was redistributed was willingly accepted by everyone

The following ayāt are significant because they outline certain characteristics of a true believer. However, before learning about these characteristics, it is essential to grasp the distinction between a “Mu`min” (believer) and a “Muslim.” These two words or terms are not synonymous. The Quran makes a clear distinction between them, as illustrated in Surah Al-Hujurāt, ayah 14

 ﯜقَالَتِ الۡاَعۡرَابُ اٰمَنَّا ؕ قُلۡ لَّمۡ تُؤۡمِنُوۡا وَ لٰکِنۡ قُوۡلُوۡۤا اَسۡلَمۡنَا وَ لَمَّا یَدۡخُلِ الۡاِیۡمَانُ فِیۡ قُلُوۡبِکُمۡﯛ

The desert Arabs say, ‘We have believed.’ Say, ‘You have not [yet] believed; but say [instead], ‘We have submitted,’ for faith has not yet entered your hearts

To fully understand the distinction between Islam and Imān, it is helpful to review the details of the “Pillars of Islam,” which are required to fulfill the initial declaration of faith

(قُوۡلُوۡۤا اَسۡلَمۡنَا)

 It has been narrated by Abdullah ibn `Umar (RTA) that the Prophet ((SAAW)) said

((بُنِیَ الْاِسْلَامُ عَلٰی خَمْسٍ: شَھَادَۃِ اَنْ لَا اِلٰـہَ اِلَّا اللّٰہُ وَاَنَّ مُحَمَّدًا عَبْدُہٗ وَرَسُوْلُـہٗ وَ اِقَامِ الصَّلَاۃِ وَ اِیْتَاءِ الزَّکَاۃِ وَحَجِّ الْبَیْتِ وَصَوْمِ رَمَضَانَ))  صحیح البخاری‘ کتاب الایمان‘ باب بنی الاسلام علی خمس۔ وصحیح مسلم‘ کتاب الایمان‘ باب بیان ارکان الاسلام ودعائمہ العظام۔ واللفظ للمسلم۔

Islam is built upon five pillars: bearing witness that there is no deity but Allah and Muhammad is His servant and Messenger, establishing prayer, paying Zakah, performing the Hajj to the House, and fasting during the month of Ramadan

This hadith mentions the five pillars of Islam which every Muslim is familiar with. However, when discussing Imān (faith), two additional components should be included: “conviction of the heart” and “jihād in the way of Allah.” The first component relates to belief, while the second pertains to action. One should note how the subsequent ayah of Surah Al-Hujurāt depicts the character of a true believer

ﯜاِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَ رَسُوۡلِہٖ ثُمَّ لَمۡ یَرۡتَابُوۡا وَ جٰہَدُوۡا بِاَمۡوَالِہِمۡ وَ اَنۡفُسِہِمۡ فِیۡ سَبِیۡلِ اللّٰہِ ؕ اُولٰٓئِکَ ھُمُ الصّٰدِقُوۡنَﯛ (الحجرات:۱۵)

“The [true] believers are only those who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful.”  (Al-Hujurāt 15)

This signifies that upon reciting the Shahadah (declaration of faith), a person becomes a Muslim legally, and all pillars of Islam become obligatory for him. However, he attains the status of a true believer when his heart is endowed with unwavering faith

(ثُمَّ لَمۡ یَرۡتَابُوۡا)

 and he actively participates in jihād

In light of this definition of a true believer, the state of the believers has been described in two distinct parts here in Surah Al-Anfāl. The part related to genuine faith has been referred to in ayāt 2 and 3, while the second part, related to jihād, has been mentioned in the penultimate ayah of the surah. It is as if a compass has been used to outline the surah, with one point anchored at the beginning (excluding the first ayah) and the other point at the end (excluding the last ayah). With this clarification, let’s examine the first part of the definition of a true believer

Ayah 2

اِنَّمَا الْمُؤْمِنُوْنَ الَّذِیْنَ اِذَا ذُكِرَ اللّٰهُ وَ جِلَتْ قُلُوْبُهُمْ وَ اِذَا تُلِیَتْ عَلَیْهِمْ اٰیٰتُهٗ زَادَتْهُمْ اِیْمَانًا وَّ عَلٰی رَبِّهِمْ یَتَوَكَّلُوْنَۚۖ۝۲

The ‘true’ believers are only those whose hearts tremble at the remembrance of Allah, whose faith increases when His revelations are recited to them, and who put their trust in their Lord

Ayah 3

الَّذِیْنَ یُقِیْمُوْنَ الصَّلٰوةَ وَ مِمَّا رَزَقْنٰهُمْ یُنْفِقُوْنَؕ۝۳

They are’ those who establish prayer and donate from what We have provided for them

This refers to spending in the way of Allah, i.e., for the cause of Allah’s Deen

Ayah 4

اُولٰٓىِٕكَ هُمُ الْمُؤْمِنُوْنَ حَقًّا ؕ

It is they who are the true believers

Here, the first part of the definition of a true believer has been presented, while the second and concluding part is going to be outlined in ayah 74, which is the second last ayah of the surah, with the phrase

 ﯜاُولٰٓىِٕكَ هُمُ الْمُؤْمِنُوْنَ حَقًّا ؕ ﯛ

reappearing there. These realities of faith have been divided and placed at the beginning and end of the surah in such a way that the entire surah seems to be in the embrace of this theme

لَهُمْ دَرَجٰتٌ عِنْدَ رَبِّهِمْ وَ مَغْفِرَةٌ وَّ رِزْقٌ كَرِیْمٌۚ۝۴

They will have elevated ranks, forgiveness, and an honourable provision from their Lord

From here, the discussion about the Battle of Badr begins

Ayah 5

كَمَاۤ اَخْرَجَكَ رَبُّكَ مِنْۢ بَیْتِكَ بِالْحَقِّ ۪ وَ اِنَّ فَرِیْقًا مِّنَ الْمُؤْمِنِیْنَ لَكٰرِهُوْنَۙ۝۵

Similarly, when your Lord brought you ‘O Prophet’ out of your home for a just cause, a group of believers was totally against it

This refers to the first consultation that the Prophet (SAAW) had with the companions (RTA) in Madinah. There were two types of people who were reluctant to engage in any potential armed conflict with the Quraysh. The first group was that of the hypocrites, who were not ready to face any trials and according to their plans, wanted to “nip the evil in the bud” by preventing such campaigns from setting a precedent. Their arguments appeared seemingly sound: fighting is not a good thing; we should propagate the Deen through virtuous speech and righteous conduct and avoid conflict at all costs, and so forth. On the other hand, there were some sincere believers who, out of their simple-mindedness and particular temperament, believed that since the Quraysh had not yet taken any hostile action, they should not initiate any confrontation. This ayah unequivocally asserts that the Prophet (SAAW)’s departure towards Badr was part of Allah’s plan

Ayah 6

یُجَادِلُوْنَكَ فِی الْحَقِّ بَعْدَ مَا تَبَیَّنَ

They disputed with you about the truth after it had been made clear

This ayah, in my view, relates to the second consultation held at the location of Safrā. The Prophet (SAAW) had set out from Madinah with the intention of pursuing the trade caravan belonging to the Quraysh, a mission seemingly similar to the eight expeditions that had previously been sent to the area. Till that time, there was no such information or indication regarding the Quraysh army. However, upon reaching Safrā, he (SAAW) received intelligence from his sources concerning the departure of the army of Quraysh from Makkah, and Allah Almighty also informed him about it through revelation. Just as the esteemed Tālūt, to reveal the sincerity of his loyal companions, had tested his army on the way by stating that whoever drinks to satiation from the river would no longer have any connection with him, the Prophet (SAAW) too, with Allah’s command, placed the entire matter before the Muslims for consultation, clearly informing them that Abu Jahl had left Makkah with an immense army of one thousand warriors

كَاَنَّمَا یُسَاقُوْنَ اِلَی الْمَوْتِ وَ هُمْ یَنْظُرُوْنَؕ۝۶

As if they were being driven to death with their eyes wide open

As is obvious, this condition could only be that of outright hypocrites

Ayah 7

وَ اِذْ یَعِدُكُمُ اللّٰهُ اِحْدَی الطَّآىِٕفَتَیْنِ اَنَّهَا لَكُمْ

Remember, O believers,’ when Allah promised ‘to give’ you the upper hand over either target

The Muslims were guaranteed victory by Allah over one of the two parties, the army or the caravan

وَ تَوَدُّوْنَ اَنَّ غَیْرَ ذَاتِ الشَّوْكَةِ تَكُوْنُ لَكُمْ

You wished to capture the unarmed party

Since one of the two groups was guaranteed by Allah to be overpowered, you desired to pursue the unarmed group, i.e., the caravan, as it posed no peril or risk. The caravan had only around fifty or a hundred people and carried merchandise valued at fifty thousand dinars, making it easy to overwhelm it. Those who held this view argued that the Muslims were not well-equipped, lacked sufficient supplies, and had not come fully prepared from Madinah; therefore, it would be better to head towards the caravan first, as this would yield supplies, help seize weapons from the caravan members, and allow for a more strategic approach when facing the army later. This reasoning appeared quite sound from a logical standpoint

وَ یُرِیْدُ اللّٰهُ اَنْ یُّحِقَّ الْحَقَّ بِكَلِمٰتِهٖ وَ یَقْطَعَ دَابِرَ الْكٰفِرِیْنَۙ۝۷

But it was Allah’s Will to establish the truth by His Words and uproot the disbelievers

This aligns with what we read in Surah Al-An`ām (ayah 45)

 ﯜفَقُطِعَ دَابِرُ الۡقَوۡمِ الَّذِیۡنَ ظَلَمُوۡاﯛ

And the root of the unjust people was cut off

 which suggests that Allah’s intention was different. What was about to transpire was not going to occur according to the usual physical laws of the world. Allah wanted to make that day a “Yawm al-Furqān” (the Day of Distinction). He aimed to exhibit, by handing a humiliating defeat to an army of a thousand well-armed warriors at the hands of three hundred and thirteen unarmed individuals, who Allah’s support and assistance were with. In this way, Allah intended to uproot the disbelievers

Ayah 8

لِیُحِقَّ الْحَقَّ وَ یُبْطِلَ الْبَاطِلَ وَ لَوْ كَرِهَ الْمُجْرِمُوْنَۚ۝۸

To firmly establish the truth and wipe out falsehood—even to the dismay of the wicked 

Ayāt 9 to 19

اِذْ تَسْتَغِیْثُوْنَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ اَنِّیْ مُمِدُّكُمْ بِاَلْفٍ مِّنَ الْمَلٰٓىِٕكَةِ مُرْدِفِیْنَ۝۹ وَ مَا جَعَلَهُ اللّٰهُ اِلَّا بُشْرٰی وَ لِتَطْمَىِٕنَّ بِهٖ قُلُوْبُكُمْ ۚ وَ مَا النَّصْرُ اِلَّا مِنْ عِنْدِ اللّٰهِ ؕ اِنَّ اللّٰهَ عَزِیْزٌ حَكِیْمٌ۠۝۱۰ اِذْ یُغَشِّیْكُمُ النُّعَاسَ اَمَنَةً مِّنْهُ وَ یُنَزِّلُ عَلَیْكُمْ مِّنَ السَّمَآءِ مَآءً لِّیُطَهِّرَكُمْ بِهٖ وَ یُذْهِبَ عَنْكُمْ رِجْزَ الشَّیْطٰنِ وَ لِیَرْبِطَ عَلٰی قُلُوْبِكُمْ وَ یُثَبِّتَ بِهِ الْاَقْدَامَؕ۝۱۱ اِذْ یُوْحِیْ رَبُّكَ اِلَی الْمَلٰٓىِٕكَةِ اَنِّیْ مَعَكُمْ فَثَبِّتُوا الَّذِیْنَ اٰمَنُوْا ؕ سَاُلْقِیْ فِیْ قُلُوْبِ الَّذِیْنَ كَفَرُوا الرُّعْبَ فَاضْرِبُوْا فَوْقَ الْاَعْنَاقِ وَ اضْرِبُوْا مِنْهُمْ كُلَّ بَنَانٍؕ۝۱۲ ذٰلِكَ بِاَنَّهُمْ شَآقُّوا اللّٰهَ وَ رَسُوْلَهٗ ۚ وَ مَنْ یُّشَاقِقِ اللّٰهَ وَ رَسُوْلَهٗ فَاِنَّ اللّٰهَ شَدِیْدُ الْعِقَابِ۝۱۳ ذٰلِكُمْ فَذُوْقُوْهُ وَ اَنَّ لِلْكٰفِرِیْنَ عَذَابَ النَّارِ۝۱۴ یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِذَا لَقِیْتُمُ الَّذِیْنَ كَفَرُوْا زَحْفًا فَلَا تُوَلُّوْهُمُ الْاَدْبَارَۚ۝۱۵ وَ مَنْ یُّوَلِّهِمْ یَوْمَىِٕذٍ دُبُرَهٗۤ اِلَّا مُتَحَرِّفًا لِّقِتَالٍ اَوْ مُتَحَیِّزًا اِلٰی فِئَةٍ فَقَدْ بَآءَ بِغَضَبٍ مِّنَ اللّٰهِ وَ مَاْوٰىهُ جَهَنَّمُ ؕ وَ بِئْسَ الْمَصِیْرُ۝۱۶ فَلَمْ تَقْتُلُوْهُمْ وَ لٰكِنَّ اللّٰهَ قَتَلَهُمْ ۪ وَ مَا رَمَیْتَ اِذْ رَمَیْتَ وَ لٰكِنَّ اللّٰهَ رَمٰی ۚ وَ لِیُبْلِیَ الْمُؤْمِنِیْنَ مِنْهُ بَلَآءً حَسَنًا ؕ اِنَّ اللّٰهَ سَمِیْعٌ عَلِیْمٌ۝۱۷  ذٰلِكُمْ وَ اَنَّ اللّٰهَ مُوْهِنُ كَیْدِ الْكٰفِرِیْنَ۝۱۸ اِنْ تَسْتَفْتِحُوْا فَقَدْ جَآءَكُمُ الْفَتْحُ ۚ وَ اِنْ تَنْتَهُوْا فَهُوَ خَیْرٌ لَّكُمْ ۚ وَ اِنْ تَعُوْدُوْا نَعُدْ ۚ وَ لَنْ تُغْنِیَ عَنْكُمْ فِئَتُكُمْ شَیْـًٔا وَّ لَوْ كَثُرَتْ ۙ وَ اَنَّ اللّٰهَ مَعَ الْمُؤْمِنِیْنَ۠۝۱۹

Ayah 9

اِذْ تَسْتَغِیْثُوْنَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ اَنِّیْ مُمِدُّكُمْ بِاَلْفٍ مِّنَ الْمَلٰٓىِٕكَةِ مُرْدِفِیْنَ۝۹

Remember’ when you cried out to your Lord for help, He answered, I will reinforce you with a thousand angels—followed by many others

Against the one thousand warriors of the Quraysh, one thousand angels will descend from the heavens, one after the other, for your support

Ayah 10

وَ مَا جَعَلَهُ اللّٰهُ اِلَّا بُشْرٰی وَ لِتَطْمَىِٕنَّ بِهٖ قُلُوْبُكُمْ ۚ

And Allah made this a sign of victory and reassurance to your hearts

وَ مَا النَّصْرُ اِلَّا مِنْ عِنْدِ اللّٰهِ ؕ اِنَّ اللّٰهَ عَزِیْزٌ حَكِیْمٌ۠۝۱۰

Victory comes only from Allah. Surely Allah is Almighty, All-Wise

Allah, the Almighty, with His command of “Be, and it is,” can accomplish whatever He wills. He could have helped you without sending angels, but because the human mind has its own way of thinking, He not only decided to send a thousand angels but also informed you of their arrival beforehand to reassure you that help was on the way. It is important to note that according to Allah’s promise, the angels did indeed descend on the battlefield of Badr, but they did not actually participate in the combat. The battle occurred effectively between one thousand disbelievers and three hundred and thirteen Muslims, who, fueled by their unwavering faith, fought with such bravery and fearlessness that they overcame an enemy force three times their number

Ayah 11

اِذْ یُغَشِّیْكُمُ النُّعَاسَ اَمَنَةً مِّنْهُ وَ یُنَزِّلُ عَلَیْكُمْ مِّنَ السَّمَآءِ مَآءً لِّیُطَهِّرَكُمْ بِهٖ

Remember’ when He caused drowsiness to overcome you, giving you serenity. And He sent down rain from the sky to purify you

On the night of Badr, all the Muslims slept peacefully, and there was also an extraordinary amount of rainfall that night. This peaceful sleep of the Muslims and the rainfall were two miracles that manifested for the special aid of the believers. These miracles did not occur with a formal announcement by the Messenger of Allah (SAAW), nor did they present themselves as extraordinary events; instead, these events occurred in a manner that provided exceptional assistance to the Muslims at that time, for such occurrences do not happen simply by chance. From a worldly perspective, the Battle of Badr was a severe test for the Muslims. Naturally, one would expect that on such a night, every person in the Muslim army would be filled with anxiety, concern, and apprehension about the morrow—wondering if they would even survive what is to transpire. However, the reality turned out to be quite the opposite. The Muslims slept during that night in tranquility and awoke completely refreshed and alert in the morning. Similarly, the rain that fell that night also proved to be Allah’s support and assistance. In addition to other benefits, the rain provided ample water for those who needed to perform Ghusl (bathing for purification)

وَ یُذْهِبَ عَنْكُمْ رِجْزَ الشَّیْطٰنِ وَ لِیَرْبِطَ عَلٰی قُلُوْبِكُمْ وَ یُثَبِّتَ بِهِ الْاَقْدَامَؕ۝۱۱

Free you from Satan’s whispers, strengthen your hearts, and make ‘your’ steps firm

The rainfall also contributed to a sense of reassurance for the Muslims, as they found a plentiful supply of water in the dry desert. It is worth noting that there was only one pond in the area, and the army of Quraysh had already occupied it. However, when the rain fell, the water accumulated near the Muslim camp because of the low-lying ground, allowing them to collect and store it. The rain also compacted the soil, making the sandy ground firm and facilitating movement

Ayah 12

اِذْ یُوْحِیْ رَبُّكَ اِلَی الْمَلٰٓىِٕكَةِ اَنِّیْ مَعَكُمْ فَثَبِّتُوا الَّذِیْنَ اٰمَنُوْا ؕ

Remember, O Prophet,’ when your Lord revealed to the angels,  I am with you. So make the believers stand firm

Previously, in ayah 9, the reference to a thousand angels has been made. Allah, the Almighty, had commanded them to stand alongside the Muslims in the battlefield

سَاُلْقِیْ فِیْ قُلُوْبِ الَّذِیْنَ كَفَرُوا الرُّعْبَ فَاضْرِبُوْا فَوْقَ الْاَعْنَاقِ وَ اضْرِبُوْا مِنْهُمْ كُلَّ بَنَانٍؕ۝۱۲

 I will cast horror into the hearts of the disbelievers. So strike their necks and strike their fingertip

Allah had instilled a profound sense of fear in the disbelievers during the fierce confrontation. When a person becomes terrorized in the face of an adversary, his ability to resist diminishes; he finds himself at the mercy of the attacker and subjected to whatever treatment he wishes to impose

Ayah 13

ذٰلِكَ بِاَنَّهُمْ شَآقُّوا اللّٰهَ وَ رَسُوْلَهٗ ۚ وَ مَنْ یُّشَاقِقِ اللّٰهَ وَ رَسُوْلَهٗ فَاِنَّ اللّٰهَ شَدِیْدُ الْعِقَابِ۝۱۳

This is because they defied Allah and His Messenger. And whoever defies Allah and His Messenger, then ‘know that’ Allah is surely severe in punishment

The next ayah directly addresses the Quraysh

Ayah 14

ذٰلِكُمْ فَذُوْقُوْهُ وَ اَنَّ لِلْكٰفِرِیْنَ عَذَابَ النَّارِ۝۱۴

That ‘worldly punishment’ is yours, so taste it! Then the disbelievers will suffer the torment of the Fire

For now, receive the first installment of Our punishment. Do not think that your punishment ends here; certainly not, your ultimate punishment is indeed the Hellfire, so be prepared for that as well

Ayah 15

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِذَا لَقِیْتُمُ الَّذِیْنَ كَفَرُوْا زَحْفًا

O believers! When you face the disbelievers in battle

“زحف”

connotes the confrontation of two armies in direct combat. Before the Battle of Badr, the Prophet (SAAW) had sent out eight expeditions in the area. However, none of them were meant to be a formal battle, and all of them can, at most, be considered raids. Hence, Badr was the first instance where Muslims engaged in a formal, face-to-face fight with the disbelievers. Therefore, these instructions are being given for a situation where Muslims confront the disbelievers in a formal battle

فَلَا تُوَلُّوْهُمُ الْاَدْبَارَۚ۝۱۵

Never turn your backs to them

This means that you should stand firm and fight, and even if you have to sacrifice your lives, you should not retreat

Ayah 16

وَ مَنْ یُّوَلِّهِمْ یَوْمَىِٕذٍ دُبُرَهٗۤ

And whoever does so on such an occasion

This refers to any Muslim who flees the battlefield to save his own life

اِلَّا مُتَحَرِّفًا لِّقِتَالٍ

Unless it is a manoeuvre

For instance, if two people are engaged in face-to-face combat and one person steps to the side or back to gain a better position, he will not be considered to have turned his back but to have made a tactical move. Similarly, if a unit retreats on the commander’s orders as part of a military strategy to make way for another unit to take its place, this will not be regarded as an escape

اَوْ مُتَحَيِّزًا اِلٰي فِئَةٍ

Or to join their own troops

Likewise, if a part of the army makes an orderly retreat during combat to join another part of the army, those retreating will not be deemed to have turned their backs. Beyond these two exceptions, if someone shows cowardice and runs away to save himself amidst chaos

فَقَدْ بَآءَ بِغَضَبٍ مِّنَ اللّٰهِ وَ مَاْوٰىهُ جَهَنَّمُ ؕ وَ بِئْسَ الْمَصِیْرُ۝۱۶

Will earn the displeasure of Allah, and their home will be Hell. What an evil destination

The next ayāt clarify even further that the Battle of Badr did not occur according to worldly rules and regulations, but instead under the special design of Allah

Ayah 17

فَلَمْ تَقْتُلُوْهُمْ وَ لٰكِنَّ اللّٰهَ قَتَلَهُمْ ۪

It was not you ‘believers’ who killed them, but it was Allah Who did so

While it is fundamentally true that in every action, the actual doer is Allah; whatever we accomplish is possible only through His will, and the effects and attributes of any entity come from Him. Although this principle holds for all situations

لَا فَاعِلَ فِی الْحَقِیْقَۃِ وَلَا مُؤَثِّرَ اِلاَّ اللّٰہ

(There is no doer or influencer in reality but Allah)

the Battle of Badr was characterized by particularly unique circumstances with direct Divine intervention

وَ مَا رَمَیْتَ اِذْ رَمَیْتَ وَ لٰكِنَّ اللّٰهَ رَمٰی ۚ

Nor was it you ‘O Prophet’ who threw ‘a handful of sand at the disbelievers’, but it was Allah Who did so

In the battlefield, when the two armies faced each other, the Prophet (SAAW) took some pebbles in his hand and threw them towards the disbelievers, saying

شَاھَتِ الْوجُوْہ

May their faces be disfigured

How far those pebbles reached and what impact they had on the disbelievers is known only to Allah. Nonetheless, here Allah attributes this act to Himself, stating that when the Prophet threw the pebbles, it was not actually he who threw them, but Allah. This has been illustrated by Iqbal in the following words

ہاتھ ہے اللہ کا بندۂ مومن کا ہاتھ!

The hand of a true believer is indeed the hand of Allah

وَ لِیُبْلِیَ الْمُؤْمِنِیْنَ مِنْهُ بَلَآءً حَسَنًا ؕ

Rendering the believers a great favour

Allah, the Almighty, brings such trials to His servants to refine their hidden abilities. The words

 بَلَا، یَبْلُو، بَلَاءً

 imply testing someone through trials and hardships. However, when these words are derived from the verb form

(اَبْلٰی، يُبْلِي)

 they indicate refining someone’s attributes or talents

اِنَّ اللّٰهَ سَمِیْعٌ عَلِیْمٌ۝۱۷ 

Surely Allah is All-Hearing, All-Knowing

Ayah 18

ذٰلِكُمْ وَ اَنَّ اللّٰهَ مُوْهِنُ كَیْدِ الْكٰفِرِیْنَ۝۱۸

As such, Allah frustrates the evil plans of the disbelievers

This ayah seems to be addressing both the believers and the disbelievers, whereas in the next ayah, the address is directed exclusively at the disbelievers. Abu Jahl firmly believed as a commander that owing to his army’s numbers, weaponry, and supplies, he would easily crush the Muslims. The Quraysh had already begun propagating that the day of the battle would be a “Day of Distinction” and would manifest whom Allah supported. Evidently, they too believed in Allah, and therefore, historical records mention Abu Jahl’s prayer on the night before Badr, which he directed specifically to Allah. That night, while the Prophet (SAAW) was prostrating and praying to Allah, Abu Jahl, too, was praying in an astonishingly monotheistic tone. His prayer lacked any mention of Lāt, Manāt, `Uzza, or Hubal, and he appealed directly to Allah:

 اللّٰھم أقطعنا لِلرَّحِم وآتانا بِما لا نَعرِفُہ فأحِنْہ الغداۃ…

 O Allah, the one who has severed our family bonds and brought what we do not recognize, crush him tomorrow...

 This prayer reveals that Abu Jahl’s main grievance against the Prophet (SAAW) was that due to him, the blood ties within the Quraysh had been severed. For instance, if one brother had embraced Islam while the others persisted in their disbelief, the relationship of brotherhood between them had deteriorated to the point of enmity. Similarly, children had turned away from their parents, and wives from their husbands. This disintegration had severely impacted the unity, strength, and reputation of the Quraysh, and thus was the greatest source of distress for them. Consequently, Abu Jahl and the Quraysh as a whole desired and prayed for a decisive outcome of the conflict that had been going on between them and the Muslims in Makkah for the past several years. The next ayah provides an answer to this wish and prayer of theirs.

Ayah 19

اِنْ تَسْتَفْتِحُوْا فَقَدْ جَآءَكُمُ الْفَتْحُ ۚ

If you ‘Meccans’ sought judgment, now it has come to you

Allah, the Almighty, demonstrated through this decisive victory which group had His support and backing. This encounter made the distinction between truth and falsehood clear as day

وَ اِنْ تَنْتَهُوْا فَهُوَ خَیْرٌ لَّكُمْ ۚ  وَ اِنْ تَعُوْدُوْا نَعُدْ ۚ

And if you cease, it will be for your own good. But if you persist, We will persist

وَ لَنْ تُغْنِیَ عَنْكُمْ فِئَتُكُمْ شَیْـًٔا وَّ لَوْ كَثُرَتْ ۙ وَ اَنَّ اللّٰهَ مَعَ الْمُؤْمِنِیْنَ۠۝۱۹

And your forces—no matter how numerous they might be—will not benefit you whatsoever. For Allah is certainly with the believers