MESSAGE OF THE QUR’AN

Translation and Brief Elucidation

 

By

 

 Dr.Israr Ahmad

 

Surah Al-Anfāl (8)

 

Ayāt 20 to 28

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اَطِیْعُوا اللّٰهَ وَ رَسُوْلَهٗ وَ لَا تَوَلَّوْا عَنْهُ وَ اَنْتُمْ تَسْمَعُوْنَۚۖ۝۲۰ وَ لَا تَكُوْنُوْا كَالَّذِیْنَ قَالُوْا سَمِعْنَا وَ هُمْ لَا یَسْمَعُوْنَ۝۲۱ اِنَّ شَرَّ الدَّوَآبِّ عِنْدَ اللّٰهِ الصُّمُّ الْبُكْمُ الَّذِیْنَ لَا یَعْقِلُوْنَ۝۲۲ وَلَوْ عَلِمَ اللّٰهُ فِیْهِمْ خَیْرًا لَّاَسْمَعَهُمْ ؕ وَ لَوْ اَسْمَعَهُمْ لَتَوَلَّوْا وَّ هُمْ مُّعْرِضُوْنَ ۝۲۳ یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوا اسْتَجِیْبُوْا لِلّٰهِ وَ لِلرَّسُوْلِ اِذَا دَعَاكُمْ لِمَا یُحْیِیْكُمْ ۚ وَاعْلَمُوْۤا اَنَّ اللّٰهَ یَحُوْلُ بَیْنَ الْمَرْءِ وَ قَلْبِهٖ وَ اَنَّهٗۤ اِلَیْهِ تُحْشَرُوْنَ۝۲۴ وَ اتَّقُوْا فِتْنَةً لَّا تُصِیْبَنَّ الَّذِیْنَ ظَلَمُوْا مِنْكُمْ خَآصَّةً ۚ وَ اعْلَمُوْۤا اَنَّ اللّٰهَ شَدِیْدُ الْعِقَابِ۝۲۵ وَ اذْكُرُوْۤا اِذْ اَنْتُمْ قَلِیْلٌ مُّسْتَضْعَفُوْنَ فِی الْاَرْضِ تَخَافُوْنَ اَنْ یَّتَخَطَّفَكُمُ النَّاسُ فَاٰوٰىكُمْ وَ اَیَّدَكُمْ بِنَصْرِهٖ وَ رَزَقَكُمْ مِّنَ الطَّیِّبٰتِ لَعَلَّكُمْ تَشْكُرُوْنَ۝۲۶ یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَخُوْنُوا اللّٰهَ وَ الرَّسُوْلَ وَ تَخُوْنُوْۤا اَمٰنٰتِكُمْ وَ اَنْتُمْ تَعْلَمُوْنَ۝۲۷ وَ اعْلَمُوْۤا اَنَّمَاۤ اَمْوَالُكُمْ وَ اَوْلَادُكُمْ فِتْنَةٌ ۙ وَّ اَنَّ اللّٰهَ عِنْدَهٗۤ اَجْرٌ عَظِیْمٌ۠۝۲۸

Ayah 20

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اَطِیْعُوا اللّٰهَ وَ رَسُوْلَهٗ وَ لَا تَوَلَّوْا عَنْهُ وَ اَنْتُمْ تَسْمَعُوْنَۚۖ۝۲۰

O believers! Obey Allah and His Messenger and do not turn away from him while you hear (his call)

This means that when the Messenger of Allah ﷺ had decided to proceed towards Badr, why was there any reluctance, debate, or argument from your side? You should have responded to the wish of Allah and the Prophet ﷺ with the words "We hear and we obey" and submitted to his ﷺ command. It should be observed that this is specifically directed at those who had shown weakness at that particular moment

Ayah 21

وَ لَا تَكُوْنُوْا كَالَّذِیْنَ قَالُوْا سَمِعْنَا وَ هُمْ لَا یَسْمَعُوْنَ۝۲۱

Do not be like those who say, “We hear,” but in fact they are not listening

This means they only say "We have heard" with their mouths, but their hearts remain entrenched in their own thoughts and interests. As they lack any inclination towards sincere obedience, such listening holds no value in the sight of Allah

Ayah 22

اِنَّ شَرَّ الدَّوَآبِّ عِنْدَ اللّٰهِ الصُّمُّ الْبُكْمُ الَّذِیْنَ لَا یَعْقِلُوْنَ۝۲۲

Indeed, the worst of all beings in the sight of Allah are the (wilfully) deaf and dumb, who do not understand

Here, the hypocrites have specifically been referred to as the vilest beasts

Ayah 23

وَ لَوْ عَلِمَ اللّٰهُ فِیْهِمْ خَیْرًا لَّاَسْمَعَهُمْ ؕ

Had Allah found any goodness in them, He would have certainly made them hear

وَ لَوْ اَسْمَعَهُمْ لَتَوَلَّوْا وَّ هُمْ مُّعْرِضُوْنَ ۝۲۳

(But) even if He had made them hear, they would have surely turned away heedlessly

If Allah had found any capability in them, He would have granted them the ability to listen and understand. However, if they had been made to come out for battle without this capability, they would have turned back at the sight of danger. This is specifically a warning to those who were hesitating in facing the disbelievers' army

Ayah 24

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوا اسْتَجِیْبُوْا لِلّٰهِ وَ لِلرَّسُوْلِ اِذَا دَعَاكُمْ لِمَا یُحْیِیْكُمْ ۚ

O believers! Respond to Allah and His Messenger when he calls you to that which gives you life

You might perceive embarking on the path of war as treading towards death, while in truth, Jihad in the path of Allah is a gateway to the real and everlasting life. As has been stated in Surah Al-Baqarah regarding the martyrs: {وَ لَا تَقُوۡلُوۡا لِمَنۡ یُّقۡتَلُ فِیۡ سَبِیۡلِ اللّٰہِ اَمۡوَاتٌ ؕ بَلۡ اَحۡیَآءٌ وَّ لٰکِنۡ لَّا تَشۡعُرُوۡنَ} (Al-Baqarah 156) “And do not say about those who are killed in the way of Allah that they are dead. Rather, they are alive, but you perceive it not”, what Allah and His Messenger ﷺ are calling you towards is life in reality. In contrast, turning away from this invitation is akin to living like mere animals. It has been declared about such individuals in Surah Al-A`rāf: {اُولٰٓئِکَ کَالۡاَنۡعَامِ بَلۡ ھُمۡ اَضَلُّ} (Al-A`rāf 179), "They are like cattle; rather, they are even more astray

وَاعْلَمُوْۤا اَنَّ اللّٰهَ یَحُوْلُ بَیْنَ الْمَرْءِ وَ قَلْبِهٖ

And know that Allah stands between a person and their heart

Should a person ignore the call of Allah and His Messenger ﷺ and persist in being heedless of their commandments, Allah will Himself place a barrier between such an individual and true guidance, rendering him incapable of listening to and comprehending Divine instructions. This very theme has been articulated in Surah Al-Baqarah, ayah 7, as follows: {خَتَمَ اللّٰہُ عَلٰی قُلُوۡبِہِمۡ وَ عَلٰی سَمۡعِہِمۡ}, "Allah has set a seal upon their hearts and their hearing." In Surah Al-An`ām, ayah 110, this principle has been expressed with even greater severity: {وَنُقَلِّبُ اَفۡـِٕدَتَہُمۡ وَ اَبۡصَارَھُمۡ کَمَا لَمۡ یُؤۡمِنُوۡا بِہٖۤ اَوَّلَ مَرَّۃٍ}, "We will turn their hearts and eyes away since they refused to believe in it initially." This signifies that the fate of those who do not immediately accept the truth even after it has become absolutely clear and turn away from it is that their hearts are inverted, and their sight overturned. Therefore, this is a very sensitive and alarming matter. If a demand of the Deen or a command of Allah presents itself to someone, and his heart acknowledges its truth, yet he turns away and avoids it, he might be punished in this life by having his ability to recognize truth withdrawn, his heart and ear sealed, his eyes veiled, and a barrier placed between him and guidance. This is Allah's way and an unalterable law ordained by Him

وَ اَنَّهٗۤ اِلَیْهِ تُحْشَرُوْنَ۝۲۴

And that to Him you will all be gathered

Ayah 25

وَ اتَّقُوْا فِتْنَةً لَّا تُصِیْبَنَّ الَّذِیْنَ ظَلَمُوْا مِنْكُمْ خَآصَّةً ۚ

Beware of a trial that will not only affect the wrongdoers among you

This is also Allah’s unchangeable law. The reference to this ayah has previously appeared during the study of Surah Al-A`rāf, ayah 166. It is crucial to understand in this context that directly committing a sin is not the only form of wrongdoing; failing to fulfill a duty also falls under the category of sin. For example, if a Muslim personally avoids sinning and strives to perform good deeds, giving charity, and observing prayer and fasting, yet simultaneously neglects the support of Allah and His Deen, avoids striving for the establishment of the Deen, and refrains from sacrificing his wealth and time for this cause, then such a person is considered culpable in the sight of Allah; he will not escape the collective punishment that may ensue. In this regard, this ayah leaves one’s heart trembling with fear

وَ اعْلَمُوْۤا اَنَّ اللّٰهَ شَدِیْدُ الْعِقَابِ۝۲۵

And know that Allah is severe in punishment

Now read the next ayah specifically with reference to Pakistani Muslims

Ayah 26

وَ اذْكُرُوْۤا اِذْ اَنْتُمْ قَلِیْلٌ مُّسْتَضْعَفُوْنَ فِی الْاَرْضِ

Remember when you had been vastly outnumbered and oppressed in the land

تَخَافُوْنَ اَنْ یَّتَخَطَّفَكُمُ النَّاسُ

Constantly in fear of attacks by your enemy

In the context of the Pakistan Movement, this phrase can be understood to signify that Muslims were a minority in the Subcontinent; facing the Hindu majority, they feared that they were not strong enough to protect their rights. Alongside the imminent dangers to their lives and wealth, there was also the apprehension of being exploited in every respect—economically, socially, politically, linguistically, and religiously—by the majority.

فَاٰوٰىكُمْ وَ اَیَّدَكُمْ بِنَصْرِهٖ وَ رَزَقَكُمْ مِّنَ الطَّیِّبٰتِ لَعَلَّكُمْ تَشْكُرُوْنَ۝۲۶ ٢٦

Then He sheltered you, strengthened you with His help, and provided you with good things so perhaps you would be thankful

Ayah 27

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَخُوْنُوا اللّٰهَ وَ الرَّسُوْلَ

O believers! Do not betray Allah and the Messenger

To betray Allah’s trusts is indeed a grave transgression. The most significant of these trusts is the soul He has breathed into our bodies. This has been further emphasized in Surah Al-Ahzāb: {اِنَّا عَرَضۡنَا الۡاَمَانَۃَ عَلَی السَّمٰوٰتِ وَالۡاَرۡضِ وَ الۡجِبَالِ فَاَبَیۡنَ اَنۡ یَّحۡمِلۡنَہَا وَ اَشۡفَقۡنَ مِنۡہَا وَحَمَلَہَا الۡاِنۡسَانُ ؕ اِنَّہٗ کَانَ ظَلُوۡمًا جَہُوۡلًا } (Al-Ahzāb 72) "Indeed, We offered the trust to the heavens, the earth, and the mountains, and they declined to bear it and feared it, but man undertook it. Indeed, he was arrogant and ignorant." Moreover, the Deen, the Quran, and the Shariah are monumental trusts bestowed upon us by Allah and His Messenger ﷺ. Therefore, if we profess our faith and claim to love Allah and His Messenger ﷺ, yet remain engrossed in our personal affairs—our businesses, our assets, our jobs, and our careers—while turning a blind eye to the subjugation of Allah’s Deen, we commit such a crime that no act of greater disloyalty, treachery, and treason against Allah and His Messenger ﷺ can be imagined

وَ تَخُوْنُوْۤا اَمٰنٰتِكُمْ وَ اَنْتُمْ تَعْلَمُوْنَ۝۲۷ ٢٧

Nor betray your trusts knowingly

Ayah 28

وَ اعْلَمُوْۤا اَنَّمَاۤ اَمْوَالُكُمْ وَ اَوْلَادُكُمْ فِتْنَةٌ ۙ

And know that your wealth and your children are only a test

The term "fitnah" signifies a test or a touchstone by which a person is evaluated. Wealth and children are indeed tremendously substantial trials; they can become heavy shackles that jeopardize one’s eternal life by preventing one from striving for the support of the Deen. Consequently, one can become so consumed with the relentless pursuit of wealth, the accumulation of material possessions, and the quest for a prosperous future for one’s children that one becomes indistinguishable from an oxen laboring tirelessly at a mill. This incessant struggle drains all life from his body, leaving him incapable of exerting any effort towards the Deen to seek Allah’s pleasure and achieve success in the afterlife

وَّ اَنَّ اللّٰهَ عِنْدَهٗۤ اَجْرٌ عَظِیْمٌ۠۝۲۸

And that with Allah is a great reward

Ayāt 29 to 40

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِنْ تَتَّقُوا اللّٰهَ یَجْعَلْ لَّكُمْ فُرْقَانًا وَّ یُكَفِّرْ عَنْكُمْ سَیِّاٰتِكُمْ وَ یَغْفِرْ لَكُمْ ؕ وَاللّٰهُ ذُو الْفَضْلِ الْعَظِیْمِ۝۲۹ وَ اِذْ یَمْكُرُ بِكَ الَّذِیْنَ كَفَرُوْا لِیُثْبِتُوْكَ اَوْ یَقْتُلُوْكَ اَوْ یُخْرِجُوْكَ ؕ وَ یَمْكُرُوْنَ وَ یَمْكُرُ اللّٰهُ ؕ وَ اللّٰهُ خَیْرُ الْمٰكِرِیْنَ۝۳۰ وَ اِذَا تُتْلٰی عَلَیْهِمْ اٰیٰتُنَا قَالُوْا قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هٰذَاۤ ۙ اِنْ هٰذَاۤ اِلَّاۤ اَسَاطِیْرُ الْاَوَّلِیْنَ۝۳۱ وَ اِذْ قَالُوا اللّٰهُمَّ اِنْ كَانَ هٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَاَمْطِرْ عَلَیْنَا حِجَارَةً مِّنَ السَّمَآءِ اَوِ ائْتِنَا بِعَذَابٍ اَلِیْمٍ۝۳۲ وَ مَا كَانَ اللّٰهُ لِیُعَذِّبَهُمْ وَ اَنْتَ فِیْهِمْ ؕ وَ مَا كَانَ اللّٰهُ مُعَذِّبَهُمْ وَ هُمْ یَسْتَغْفِرُوْنَ۝۳۳ وَ مَا لَهُمْ اَلَّا یُعَذِّبَهُمُ اللّٰهُ وَ هُمْ یَصُدُّوْنَ عَنِ الْمَسْجِدِ الْحَرَامِ وَ مَا كَانُوْۤا اَوْلِیَآءَهٗ ؕ اِنْ اَوْلِیَآؤُهٗۤ اِلَّا الْمُتَّقُوْنَ وَ لٰكِنَّ اَكْثَرَهُمْ لَا یَعْلَمُوْنَ۝۳۴ وَ مَا كَانَ صَلَاتُهُمْ عِنْدَ الْبَیْتِ اِلَّا مُكَآءً وَّ تَصْدِیَةً ؕ فَذُوْقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُوْنَ۝۳۵ اِنَّ الَّذِیْنَ كَفَرُوْا یُنْفِقُوْنَ اَمْوَالَهُمْ لِیَصُدُّوْا عَنْ سَبِیْلِ اللّٰهِ ؕ فَسَیُنْفِقُوْنَهَا ثُمَّ تَكُوْنُ عَلَیْهِمْ حَسْرَةً ثُمَّ یُغْلَبُوْنَ ؕ۬ وَ الَّذِیْنَ كَفَرُوْۤا اِلٰی جَهَنَّمَ یُحْشَرُوْنَۙ۝۳۶ لِیَمِیْزَ اللّٰهُ الْخَبِیْثَ مِنَ الطَّیِّبِ وَ یَجْعَلَ الْخَبِیْثَ بَعْضَهٗ عَلٰی بَعْضٍ فَیَرْكُمَهٗ جَمِیْعًا فَیَجْعَلَهٗ فِیْ جَهَنَّمَ ؕ اُولٰٓىِٕكَ هُمُ الْخٰسِرُوْنَ۠۝۳۷ قُلْ لِّلَّذِیْنَ كَفَرُوْۤا اِنْ یَّنْتَهُوْا یُغْفَرْ لَهُمْ مَّا قَدْ سَلَفَ ۚ وَ اِنْ یَّعُوْدُوْا فَقَدْ مَضَتْ سُنَّتُ الْاَوَّلِیْنَ۝۳۸ وَ قَاتِلُوْهُمْ حَتّٰی لَا تَكُوْنَ فِتْنَةٌ وَّ یَكُوْنَ الدِّیْنُ كُلُّهٗ لِلّٰهِ ۚ فَاِنِ انْتَهَوْا فَاِنَّ اللّٰهَ بِمَا یَعْمَلُوْنَ بَصِیْرٌ۝۳۹ وَ اِنْ تَوَلَّوْا فَاعْلَمُوْۤا اَنَّ اللّٰهَ مَوْلٰىكُمْ ؕ نِعْمَ الْمَوْلٰی وَ نِعْمَ النَّصِیْرُ۝۴۰

Ayah 29

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِنْ تَتَّقُوا اللّٰهَ یَجْعَلْ لَّكُمْ فُرْقَانًا

O believers! If you are mindful of Allah, He will grant you a decisive authority

If you uphold the path of Taqwa (piety), Allah will continually provide you with "Furqan" (the ability to distinguish between right and wrong). The first instance of this Furqan was manifested in the form of your victory in the Battle of Badr

وَّ یُكَفِّرْ عَنْكُمْ سَیِّاٰتِكُمْ وَ یَغْفِرْ لَكُمْ ؕ وَ اللّٰهُ ذُو الْفَضْلِ الْعَظِیْمِ۝۲۹

Absolve you of your sins, and forgive you. And Allah is the Lord of infinite bounty

Ayah 30

وَ اِذْ یَمْكُرُ بِكَ الَّذِیْنَ كَفَرُوْا لِیُثْبِتُوْكَ اَوْ یَقْتُلُوْكَ اَوْ یُخْرِجُوْكَ ؕ

And (remember, O Prophet,) when the disbelievers conspired [against You], To capture, kill, or exile you

This refers to the conspiracies crafted by the Quraysh of Makkah against the Messenger of Allah ﷺ during the period preceding the Hijrah. After all their tactics against him ﷺ had failed, they resorted to plotting his assassination, engaging in serious deliberations regarding this matter

وَ یَمْكُرُوْنَ وَ یَمْكُرُ اللّٰهُ ؕ وَ اللّٰهُ خَیْرُ الْمٰكِرِیْنَ۝۳۰

They planned, but Allah also planned. And Allah is the best of planners

Ayah 31

وَ اِذَا تُتْلٰی عَلَیْهِمْ اٰیٰتُنَا قَالُوْا قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هٰذَاۤ ۙ اِنْ هٰذَاۤ اِلَّاۤ اَسَاطِیْرُ الْاَوَّلِیْنَ۝۳۱

Whenever Our revelations are recited to them, they challenge (you), “We have already heard (the recitation). If we wanted, we could have easily produced something similar. This (Quran) is nothing but ancient fables

This statement has been attributed to Nadr ibn al-Harith in historical accounts and books of Seerah. However, such remarks from them were merely rhetorical. Allah, the Almighty, had repeatedly challenged them to fabricate a similar text and bring forth a third party for judgment if they did not believe the Quran to be Allah’s revelation. However, they could never muster the courage to accept this challenge. Similarly, until the previous century, many Orientalists kept accusing Muhammad ﷺ of having compiled the Qur'an from the Torah and the Gospel. However, today, due to advancements in research, such unfounded allegations have diminished significantly

Ayah 32

وَ اِذْ قَالُوا اللّٰهُمَّ اِنْ كَانَ هٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَاَمْطِرْ عَلَیْنَا حِجَارَةً مِّنَ السَّمَآءِ اَوِ ائْتِنَا بِعَذَابٍ اَلِیْمٍ۝۳۲

And (remember) when they prayed, “O Allah! If this is indeed the truth from You, then rain down stones upon us from the sky or overcome us with a painful punishment

As previously mentioned, the primary concern for the leaders of the Quraysh was to prevent the common people of Makkah from being influenced by the invitation brought by Muhammad ﷺ, the Messenger of Allah. They would keep devising various strategies to accomplish this. This ayah refers to one such strategy: Their prominent chiefs would publicly state during gatherings that if this Quran was indeed a revelation from Allah, why had no punishment befallen them despite their rejection of it? In fact, they would even invoke Allah in a prayerful manner, exclaiming, "O Allah! If this Quran is indeed Your speech, then rain down stones from the sky or send some form of painful torment upon us for rejecting it". Subsequently, they would publicize this strategy, proclaiming: “Look, there has been no response to our prayer at all; if it were truly the word of Allah, we would have been struck by punishment by now”. These were the tactics they used to set the minds of the public at rest

Ayah 33

وَ مَا كَانَ اللّٰهُ لِیُعَذِّبَهُمْ وَ اَنْتَ فِیْهِمْ ؕ

But Allah would never punish them while you (O Prophet) were in their midst

Although these individuals had become fully deserving of punishment, Divine tradition dictated that they be spared the kind of torment they were invoking while the Messenger of Allah ﷺ was present among them. This is because Allah commands His Messenger and the believers to emigrate before sending any collective punishment upon a people, and the punishment typically befalls them only after their departure

وَ مَا كَانَ اللّٰهُ مُعَذِّبَهُمْ وَ هُمْ یَسْتَغْفِرُوْنَ۝۳۳

Nor would He ever punish them if they prayed for forgiveness

The dynamics of Makkah, in terms of beliefs and actions, were rather muddled. Among the general populace, there were simple-hearted individuals who remembered Allah and offered their supplications to Him,recited the Talbiyah, and sought forgiveness. Thus, in such a state of affairs, Allah did not wish to inflict collective punishment upon the society of Makkah. Moreover, as elucidated in ayah 37 of this very surah, collective punishment does not descend upon a nation until Allah has separated the pure from the impure: {لِیَمِیۡزَ اللّٰہُ الۡخَبِیۡثَ مِنَ الطَّیِّبِ}

Ayah 34

وَ مَا لَهُمْ اَ لَّا یُعَذِّبَهُمُ اللّٰهُ وَ هُمْ یَصُدُّوْنَ عَنِ الْمَسْجِدِ الْحَرَامِ

And why should Allah not punish them while they hinder pilgrims from the Sacred Mosque

وَ مَا كَانُوْۤا اَوْلِیَآءَهٗ ؕ اِنْ اَوْلِیَآؤُهٗۤ اِلَّا الْمُتَّقُوْنَ وَ لٰكِنَّ اَكْثَرَهُمْ لَا یَعْلَمُوْنَ۝۳۴

Claiming to be its rightful guardians. None has the right to guardianship except those mindful (of Allah), but most pagans do not know

Ayah 35

وَ مَا كَانَ صَلَاتُهُمْ عِنْدَ الْبَیْتِ اِلَّا مُكَآءً وَّ تَصْدِیَةً ؕ

Their prayer at the Sacred House was nothing but whistling and clapping

The Quraysh of Makkah had so distorted their acts of worship that their prayers had been reduced to superficial practices such as whistling and clapping. What’s more, they considered the most esteemed form of circumambulation (Tawāf) around the Kaaba to be the Tawāf performed in complete nudity

فَذُوْقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُوْنَ۝۳۵

So taste the punishment for your disbelief

It has been made evident that Allah's punishment does not befall solely as stones raining down from the heavens. Instead, the overwhelming defeat they suffered in the Battle of Badr serves as a potent manifestation of Allah's retribution against them

Ayah 36

اِنَّ الَّذِیْنَ كَفَرُوْا یُنْفِقُوْنَ اَمْوَالَهُمْ لِیَصُدُّوْا عَنْ سَبِیْلِ اللّٰهِ ؕ

Surely the disbelievers spend their wealth to hinder others from the Path of Allah

Such expenditures fall under the category of "spending in the path of Shaytan (Satan)" and "in the way of Shirk (associating partners with Allah)." The Quraysh's preparations for the army, provision of supplies, procurement of weapons, and arrangements for camels, horses, and rations exemplify their spending in the service of Satan and Shirk. They acted as Mujahidīn (warriors) in the path of Satan, with the mission of obstructing Allah’s creation from His path

فَسَیُنْفِقُوْنَهَا ثُمَّ تَكُوْنُ عَلَیْهِمْ حَسْرَةً ثُمَّ یُغْلَبُوْنَ ؕ۬

They will continue to spend to the point of regret

This spending will ultimately cause them profound regret, and the weight of their remorse will burden their souls, for they will realize that despite squandering their wealth and losing their lives, they could not cause any harm to Muhammad ﷺ. Their regrets will intensify when {وَقُلۡ جَآءَ الۡحَقُّ وَزَھَقَ الۡبَاطِلُ ؕ اِنَّ الۡبَاطِلَ کَانَ زَھُوۡقًا} (Al-Isra` 81) “And say: Truth has come, and falsehood has departed. Indeed, falsehood, by nature, departs.” becomes a tangible reality before them, leaving them facing overwhelming defeat and begging for mercy from the people of truth

وَ الَّذِیْنَ كَفَرُوْۤا اِلٰی جَهَنَّمَ یُحْشَرُوْنَۙ۝۳۶

Then they will be defeated and the disbelievers will be driven into Hell

This signifies that those among them who embrace faith will be forgiven by Allah, while those who persist in disbelief until they encounter death, will become fuel for Hellfire

Ayah 37

لِیَمِیْزَ اللّٰهُ الْخَبِیْثَ مِنَ الطَّیِّبِ وَ یَجْعَلَ الْخَبِیْثَ بَعْضَهٗ عَلٰی بَعْضٍ فَیَرْكُمَهٗ جَمِیْعًا فَیَجْعَلَهٗ فِیْ جَهَنَّمَ ؕ

So Allah may separate the evil from the good. He will pile up the evil ones all together and then cast them into Hell

اُولٰٓىِٕكَ هُمُ الْخٰسِرُوْنَ۠۝۳۷

They are the )true( losers

Ayah 38

قُلْ لِّلَّذِیْنَ كَفَرُوْۤا اِنْ یَّنْتَهُوْا یُغْفَرْ لَهُمْ مَّا قَدْ سَلَفَ ۚ

Tell the disbelievers that if they desist, their past will be forgiven

This implies that there is still an opportunity for them; if they embrace faith even now, all their prior transgressions will be forgiven

وَ اِنْ یَّعُوْدُوْا فَقَدْ مَضَتْ سُنَّتُ الْاَوَّلِیْنَ۝۳۸

But if they persist, then they have an example in those destroyed before them

They are fully aware of the fate that befell those nations that rejected their prophets. Prior to this surah, the Makki revelations had already been completely delivered, including Surah Al-An`ām and Surah Al-A`rāf. Hence, the dismal fates of the people of Nūh عليه السلام, Hūd عليه السلام, Saleh عليه السلام, Shu`ayb عليه السلام, and Lūt عليه السلام had already become well known to them

Ayah 39

وَ قَاتِلُوْهُمْ حَتّٰی لَا تَكُوْنَ فِتْنَةٌ وَّ یَكُوْنَ الدِّیْنُ كُلُّهٗ لِلّٰهِ ۚ

Fight against them until there is no more persecution—and (your( devotion will be entirely to Allah

This very command has been articulated in Surah Al-Baqarah, ayah 193. However, here the inclusion of the word “کُلُّہٗ” adds to the grandeur and emphasis of this directive. It implicitly addresses the Muslims thus: “O Muslims! fifteen years have passed since your movement for the supremacy of the Deen commenced. During this time, you have successfully navigated the stages of invitation, organization, training, and sheer patience. Now, consider the era of passive resistance to have come to an end. Our Messenger ﷺ has initiated active resistance, and as a result, the movement has now entered the phase of armed conflict. Now that swords have clattered against swords, yours shall not return to their sheaths until the mission is accomplished, which requires that “fitnah” be entirely eradicated. "Fitnah", in essence, refers to the prevailing dominance of falsehood within a society, which makes it difficult for individuals to uphold their faith and adhere to Allah’s commandments. Therefore, the battle will continue until falsehood is completely vanquished and the religion of Allah is firmly established. This dominance of Allah's Deen is not acceptable in partiality; it must encompass the entirety of life

فَاِنِ انْتَهَوْا فَاِنَّ اللّٰهَ بِمَا یَعْمَلُوْنَ بَصِیْرٌ۝۳۹

But if they desist, then surely Allah is All-Seeing of what they do

Ayah 40

وَ اِنْ تَوَلَّوْا فَاعْلَمُوْۤا اَنَّ اللّٰهَ مَوْلٰىكُمْ ؕ نِعْمَ الْمَوْلٰی وَ نِعْمَ النَّصِیْرُ۝۴۰

And if they do not comply, then know that Allah is your Protector. What an excellent Protector, and what an excellent Helper

Ayāt 41 to 44

وَ اعْلَمُوْۤا اَنَّمَا غَنِمْتُمْ مِّنْ شَیْءٍ فَاَنَّ لِلّٰهِ خُمُسَهٗ وَ لِلرَّسُوْلِ وَ لِذِی الْقُرْبٰی وَ الْیَتٰمٰی وَ الْمَسٰكِیْنِ وَابْنِ السَّبِیْلِ ۙ اِنْ كُنْتُمْ اٰمَنْتُمْ بِاللّٰهِ وَ مَاۤ اَنْزَلْنَا عَلٰی عَبْدِنَا یَوْمَ الْفُرْقَانِ یَوْمَ الْتَقَی الْجَمْعٰنِ ؕ وَاللّٰهُ عَلٰی كُلِّ شَیْءٍ قَدِیْرٌ۝۴۱ اِذْ اَنْتُمْ بِالْعُدْوَةِ الدُّنْیَا وَ هُمْ بِالْعُدْوَةِ الْقُصْوٰی وَ الرَّكْبُ اَسْفَلَ مِنْكُمْ ؕ وَ لَوْ تَوَاعَدْتُّمْ لَاخْتَلَفْتُمْ فِی الْمِیْعٰدِ ۙ وَ لٰكِنْ لِّیَقْضِیَ اللّٰهُ اَمْرًا كَانَ مَفْعُوْلًا ۙ۬ لِّیَهْلِكَ مَنْ هَلَكَ عَنْۢ بَیِّنَةٍ وَّ یَحْیٰی مَنْ حَیَّ عَنْۢ بَیِّنَةٍ ؕ وَ اِنَّ اللّٰهَ لَسَمِیْعٌ عَلِیْمٌۙ۝۴۲ اِذْ یُرِیْكَهُمُ اللّٰهُ فِیْ مَنَامِكَ قَلِیْلًا ؕ وَ لَوْ اَرٰىكَهُمْ كَثِیْرًا لَّفَشِلْتُمْ وَ لَتَنَازَعْتُمْ فِی الْاَمْرِ وَ لٰكِنَّ اللّٰهَ سَلَّمَ ؕ اِنَّهٗ عَلِیْمٌۢ بِذَاتِ الصُّدُوْرِ۝۴۳ وَ اِذْ یُرِیْكُمُوْهُمْ اِذِ الْتَقَیْتُمْ فِیْۤ اَعْیُنِكُمْ قَلِیْلًا وَّ یُقَلِّلُكُمْ فِیْۤ اَعْیُنِهِمْ لِیَقْضِیَ اللّٰهُ اَمْرًا كَانَ مَفْعُوْلًا ؕ وَ اِلَی اللّٰهِ تُرْجَعُ الْاُمُوْرُ۠۝۴۴

Ayah 41

وَ اعْلَمُوْۤا اَنَّمَا غَنِمْتُمْ مِّنْ شَیْءٍ فَاَنَّ لِلّٰهِ خُمُسَهٗ وَ لِلرَّسُوْلِ وَ لِذِی الْقُرْبٰی

Know that whatever spoils you take, one-fifth is for Allah and the Messenger, his close relatives

This ayah elucidates the code governing the distribution of spoils of war. It is important to observe that since the inception of his prophethood, the Messenger of Allah ﷺ had no means of livelihood. Following his marriage to Khadijah رضي الله عنھا , she devoted all her wealth for his disposal. As long as he ﷺ stayed in Makkah, his personal expenditures were sustained by this wealth. However, after the Hijrah, no permanent arrangements existed to provide for his needs. Additionally, he had relatives and dependents whose support was also his responsibility. Thus, it became essential to establish a reasonable and sustainable system for these expenditures. Consequently, a fifth of the spoils was allocated to the Bait al-Mal (treasury), thereby securing not only the personal needs of the Prophet ﷺ and the maintenance of his noble wives but also the support of his kin

وَ الْیَتٰمٰی وَ الْمَسٰكِیْنِ وَ ابْنِ السَّبِیْلِ ۙ ﶈ

Orphans, the poor, and (needy) travellers

From this fifth portion, assistance will also be extended to the underprivileged members of society

وَ الْیَتٰمٰی وَ الْمَسٰكِیْنِ وَ ابْنِ السَّبِیْلِ ۙ اِنْ كُنْتُمْ اٰمَنْتُمْ بِاللّٰهِ وَ مَاۤ اَنْزَلْنَا عَلٰی عَبْدِنَا یَوْمَ الْفُرْقَانِ یَوْمَ الْتَقَی الْجَمْعٰنِ ؕ

If you (truly) believe in Allah and what We revealed to Our servant on that decisive day when the two armies met (at Badr)

وَ اللّٰهُ عَلٰی كُلِّ شَیْءٍ قَدِیْرٌ۝۴۱

And Allah is Most Capable of everything

What especially descended on the Day of Decision (the Battle of Badr) was Divine aid and support from Allah. Allah had promised that angels would descend for your assistance. Although these angels were not visible to you on the battlefield, just as you have unwavering faith in Allah and His revelation, in the coming of Jibrīl عليه السلام with Divine messages, and in the authenticity of this Qur'an as a revelation from Allah, so should your faith encompass the certainty that Allah fulfilled His promise to aid His Messenger ﷺ and the believers, and that your victory at Badr was solely due to Allah’s support. If your conviction in this reality is firm, then accept wholeheartedly and gladly the decree that a fifth of the spoils of war shall be for Allah, His Messenger ﷺ, and the Bait al-Mal

Each individual who was a part of the army in the battle, regardless of whether he had actively fought or not, or had gathered significant spoils or none at all, received an equal share. However, mounted soldiers were allotted two shares, while infantrymen received one. This distinction was made because the expenses related to providing the mounts and the costs incurred for maintaining those animals were borne personally by those individuals

Ayah 42

اِذْ اَنْتُمْ بِالْعُدْوَةِ الدُّنْیَا وَ هُمْ بِالْعُدْوَةِ الْقُصْوٰی

(Remember) when you were on the near side of the valley, your enemy on the far side

The valley of Badr is constricted to the north and south but expands into an open plain in the middle. From its northern border, a route lead towards Syria, while from the southern periphery, another path extended towards Makkah. Besides, a road from the eastern side of the valley lead to Madinah. In ancient times, the majority of the pilgrims’ caravans used to traverse through the valley of Badr, but nowadays, due to the construction of the new motorway, “Tarīq al-Hijrah,” pilgrims do not find the opportunity to pass through these landmarks. At the time of the Battle of Badr, by Divine arrangement, both armies arrived at the valley of Badr almost simultaneously. Here, this scheme of Allah, the Almighty, has been mentioned: when the Quraysh’s army arrived at the farther (southern) edge of the valley, the Prophet ﷺ and his army arrived from the east at the edge closer to Madinah

وَ الرَّكْبُ اَسْفَلَ مِنْكُمْ ؕ

And the caravan was below you

The trade caravan of the Quraysh was traveling along the coast at that point in time. Abu Sufyan, on one hand, had sent a message to the people of Makkah for assistance, and on the other hand, he had taken the precaution of diverting the caravan towards the coastline, away from the original route. This meant that instead of taking the accustomed path through the valley of Badr, the caravan was now traveling along the coastline. Beyond the mountain range of Badr lies the plain of Tihāmah, which extends to the seashore. The caravan was at the farthest edge of this plain, near the sea. Therefore, it has been said that the caravan was at a lower point below you

وَ لَوْ تَوَاعَدْتُّمْ لَاخْتَلَفْتُمْ فِی الْمِیْعٰدِ ۙ

Even if the two armies had made an appointment (to meet), both would have certainly missed it

This means that it was by Allah’s design that both armies arrived simultaneously at the two peripheries of the valley. Had the two groups agreed on a specific time to reach the designated place, there would surely have been discrepancies in timing. However, Allah synchronized the arrival of both armies, because He intended to ensure the confrontation and explicate to the people of Makkah where Allah’s support truly lay

وَ لٰكِنْ لِّیَقْضِیَ اللّٰهُ اَمْرًا كَانَ مَفْعُوْلًا ۙ۬

Still it transpired so Allah may establish what He had destined

لِّیَهْلِكَ مَنْ هَلَكَ عَنْۢ بَیِّنَةٍ

That those who were to perish might do so after the truth had been made clear

This was to ensure that no ambiguity regarding the truth is left; even for those among the people of Makkah who had till now been misled by their chiefs, there remains no doubt or vagueness in the way of recognizing the truth. If, even after this, someone is bent upon keeping his eyes closed and prefers to continue on the path of destruction, it is his own choice. In any case, Allah’s intent is that should such people perish, each individual among them should do so only after the truth has been unequivocally revealed

وَّ یَحْیٰی مَنْ حَیَّ عَنْۢ بَیِّنَةٍ ؕ وَ اِنَّ اللّٰهَ لَسَمِیْعٌ عَلِیْمٌۙ۝۴۲

And those who were to survive might do so after the truth had been made clear. Surely Allah is All-Hearing, All-Knowing

Whoever wishes to come to the right path may do so based upon this clear evidence, thereby attaining symbolic life

Ayah 43

اِذْ یُرِیْكَهُمُ اللّٰهُ فِیْ مَنَامِكَ قَلِیْلًا ؕ

(Remember, O Prophet,) when Allah showed them in your dream as few in number

The Messenger of Allah ﷺ saw in a dream that the number of the Quraysh’s army was not particularly large, with only a few people coming to fight at Badr, while in actual fact, it was a titanic army comprising a thousand men

وَ لَوْ اَرٰىكَهُمْ كَثِیْرًا

Had He shown them to you as many

Had Allah shown their true numbers to you

لَّفَشِلْتُمْ وَ لَتَنَازَعْتُمْ فِی الْاَمْرِ

You (believers) would have certainly faltered and disputed in the matter

Knowing the enemy's actual numbers and strength would have disheartened you, causing disputes over whether to confront them at Badr. These differences in opinion would have weakened your ranks

وَ لٰكِنَّ اللّٰهَ سَلَّمَ ؕ اِنَّهٗ عَلِیْمٌۢ بِذَاتِ الصُّدُوْرِ۝۴۳

But Allah spared you (from that). Surely He knows best what is (hidden) in the hearts

While it is true that the dream seen by the Messenger of Allah ﷺ could not have been false, as the dreams of prophets are always true, Mufassirīn (exegetists of the Quran) have explained this by suggesting that the true essence of the disbelievers' army was shown to the Prophet ﷺ. An entity does not only have a quantitative aspect, but also a qualitative aspect which reveals its inner state and true essence. From a quantitative perspective, the disbelievers' army consisted of a thousand men, outnumbering the Muslims three to one, but the inner state of this army was entirely different. In reality, many among the common people of Makkah regarded the Prophet ﷺ as the finest individual in their society. His companions رضي الله عنهم  too, were among the best people of Makkah in their opinions. The general populace genuinely believed that Muhammad ﷺ and his companions رضي الله عنهم had committed no crime; they were only sincere monotheists and noble humans who promoted virtuous deeds. Consequently, the silent majority of Makkah had harbored sympathies towards the Muslims from the outset. Many of these individuals had joined the army under the command of their chiefs and leaders, but their hearts were not aligned with them. In truth, the passion to risk one's life in battle is what makes a person courageous and strong, and this fervor stems from the veracity of ideology and firmness of belief. The army of the Quraysh totally lacked any such zeal, and hence, despite being many in number, were, in essence, extremely meager. It was this essence, which summed up the actual state of the army, that Allah had shown to the Prophet ﷺ

Ayah 44

وَ اِذْ یُرِیْكُمُوْهُمْ اِذِ الْتَقَیْتُمْ فِیْۤ اَعْیُنِكُمْ قَلِیْلًا وَّ یُقَلِّلُكُمْ فِیْۤ اَعْیُنِهِمْ

Then when your armies met, Allah made them appear as few in your eyes, and made you appear as few in theirs

When the two armies faced each other, Allah created a situation wherein the Muslims perceived the disbelievers' forces as fewer, and likewise, the disbelievers saw the Muslims as fewer in number. This Divine arrangement was crafted so that the battle would be fought with resolve and determination. Allah intended for that day to be a "Day of Distinction" and did not want either party to evade confrontation

لِیَقْضِیَ اللّٰهُ اَمْرًا كَانَ مَفْعُوْلًا ؕ وَ اِلَی اللّٰهِ تُرْجَعُ الْاُمُوْرُ۠۝۴۴

So, Allah may establish what He had destined. And to Allah (all) matters will be returned (for judgment)