Surah Al-Anfāl (8)

 

Ayāt 45 to 48

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِذَا لَقِیْتُمْ فِئَةً فَاثْبُتُوْا وَ اذْكُرُوا اللّٰهَ كَثِیْرًا لَّعَلَّكُمْ تُفْلِحُوْنَۚ۝۴۵  وَاَطِیْعُوا اللّٰهَ وَ رَسُوْلَهٗ وَ لَا تَنَازَعُوْا فَتَفْشَلُوْا وَ تَذْهَبَ رِیْحُكُمْ وَ اصْبِرُوْا ؕ اِنَّ اللّٰهَ مَعَ الصّٰبِرِیْنَۚ۝۴۶ وَ لَا تَكُوْنُوْا كَالَّذِیْنَ خَرَجُوْا مِنْ دِیَارِهِمْ بَطَرًا وَّ رِئَآءَ النَّاسِ وَ یَصُدُّوْنَ عَنْ سَبِیْلِ اللّٰهِ ؕ وَ اللّٰهُ بِمَا یَعْمَلُوْنَ مُحِیْطٌ۝۴۷ وَ اِذْ زَیَّنَ لَهُمُ الشَّیْطٰنُ اَعْمَالَهُمْ وَ قَالَ لَا غَالِبَ لَكُمُ الْیَوْمَ مِنَ النَّاسِ وَ اِنِّیْ جَارٌ لَّكُمْ ۚ فَلَمَّا تَرَآءَتِ الْفِئَتٰنِ نَكَصَ عَلٰی عَقِبَیْهِ وَ قَالَ اِنِّیْ بَرِیْٓءٌ مِّنْكُمْ اِنِّیْۤ اَرٰی مَا لَا تَرَوْنَ اِنِّیْۤ اَخَافُ اللّٰهَ ؕ وَ اللّٰهُ شَدِیْدُ الْعِقَابِ۠۝۴۸

Ayah 45 

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِذَا لَقِیْتُمْ فِئَةً فَاثْبُتُوْا

O believers! When you face an enemy, stand firm

This was a period when fierce conflict between truth and falsehood had commenced, and thus, the struggle for the supremacy of the Deen had entered its final phase. The Battle of Badr was the first engagement in this connection, with many more battles yet to be fought. Therefore, in these ayāt, the Muslims are being provided with essential directions regarding their conduct in the battlefield and their combat strategies to enable them to navigate the circumstances successfully. The first instruction in this regard is that whenever you face an army on the battlefield, you should stand firm and never, under any circumstances, run away from the enemy

وَ اذْكُرُوا اللّٰهَ كَثِیْرًا لَّعَلَّكُمْ تُفْلِحُوْنَۚ۝۴۵ 

And remember Allah often so you may triumph

The second directive is to remember Allah abundantly, even in the midst of battle, because your actual strength depends on the assistance of Allah. And Allah's help is with those who are patient and steadfast: {وَ اصۡبِرۡ وَ مَا صَبۡرُکَ اِلَّا بِاللّٰہِ} (An-Nahl 127) “And be patient. Your patience is not but through Allah.” Remember that the patience of a believer is only possible through reliance upon Allah. Therefore, if your hearts are illuminated with the remembrance of Allah and you have a strong spiritual and emotional bond with Him, you will find the support needed to remain steadfast. However, if your connection with Allah weakens, your courage will falter as well

Ayah 46

وَاَطِیْعُوا اللّٰهَ وَ رَسُوْلَهٗ

Obey Allah and His Messenger

This third command pertains to maintaining discipline: whatever directive you receive from the Messenger of Allah ﷺ, adhere to it with utmost dedication. Although the obedience of both Allah and His Messenger ﷺ has been mentioned here, it is, in reality and practical implication, an instruction to obey the Messenger ﷺ, because every command that came the way of the Muslims came through him. The Quran itself was articulated by the Prophet ﷺ, and even if he came to a decision through his own ijtihād (reasoning), it was still delivered through his verbalization. Therefore, in practice, obedience to Allah is intrinsically linked to obedience to the Prophet ﷺ. This notion has been encapsulated in a single line by Iqbal in an exquisitely eloquent way:

بمصطفیٰ برساں خویش را کہ دیں ہمہ اوست!

Attach thyself to Mustafa ﷺ, for all religion is but him

وَ لَا تَنَازَعُوْا فَتَفْشَلُوْا وَ تَذْهَبَ رِیْحُكُمْ وَ اصْبِرُوْا ؕ اِنَّ اللّٰهَ مَعَ الصّٰبِرِیْنَۚ۝۴۶

And do not dispute with one another, or you would be discouraged and weakened. Persevere! Surely Allah is with those who persevere

While contemplating this ayah, one must keep in mind the theme of Surah āl-Imran, ayah 152. There, reflecting on the events of the Battle of Uhud, Allah has stated: {وَ لَقَدۡ صَدَقَکُمُ اللّٰہُ وَعۡدَہٗۤ اِذۡ تَحُسُّوۡنَہُمۡ بِاِذۡنِہٖ ۚ حَتّٰۤی اِذَا فَشِلۡتُمۡ وَ تَنَازَعۡتُمۡ فِی الۡاَمۡرِ وَ عَصَیۡتُمۡ مِّنۡۢ بَعۡدِ مَاۤ اَرٰىکُمۡ مَّا تُحِبُّوۡنَ} “And Allah fulfilled His promise to you when you were killing them by His permission. Until when you lost courage and fell into dispute over the order and disobeyed after He showed you what you loved.” Allah, being fully aware of the situation that would unfold a year later at the Battle of Uhud, provided Muslims with clear instructions concerning military strategy well in advance, sternly warning them: “Beware! Never be lax in maintaining discipline and obeying the Messenger ﷺ, or you will suffer grave losses

Ayah 47

وَ لَا تَكُوْنُوْا كَالَّذِیْنَ خَرَجُوْا مِنْ دِیَارِهِمْ بَطَرًا وَّ رِئَآءَ النَّاسِ

Do not be like those [pagans] who left their homes arrogantly, only to be seen by people

This refers to the army of the Quraysh. When this army departed from Makkah, its grandeur and might were truly intimidating. This was the reason why Abu Jahl and the other leaders of the Quraysh, driven by their pride and haughtiness, were convinced that a handful of Muslims would prove to be mere chaff against their powerful army and that they would effortlessly crush them.

وَ یَصُدُّوْنَ عَنْ سَبِیْلِ اللّٰهِ ؕ وَ اللّٰهُ بِمَا یَعْمَلُوْنَ مُحِیْطٌ۝۴۷

And to hinder others from Allah’s Path. And Allah is Fully Aware of what they do

They were dedicating all their efforts and energies to obstructing Allah’s creation from His path, yet none of their scheming could escape Allah’s power

Ayah 48

 وَ اِذْ زَیَّنَ لَهُمُ الشَّیْطٰنُ اَعْمَالَهُمْ وَ قَالَ لَا غَالِبَ لَكُمُ الْیَوْمَ مِنَ النَّاسِ

And [remember] when Satan made their [evil] deeds appealing to them, and said, No one can overcome you today

Satan had instilled arrogant thoughts in their hearts, leading them to a false sense of security: “Your preparations, your weapons, and your vast army represent an extraordinary and unprecedented situation. There is no precedent in Arab history for an army like this. Who has the courage to stand before this army today, and who possesses the strength to overcome you?”

وَ اِنِّیْ جَارٌ لَّكُمْ ۚ

I am surely by your side

فَلَمَّا تَرَآءَتِ الْفِئَتٰنِ نَكَصَ عَلٰی عَقِبَیْهِ

But when the two forces faced off, he cowered

وَ قَالَ اِنِّیْ بَرِیْٓءٌ مِّنْكُمْ اِنِّیْۤ اَرٰی مَا لَا تَرَوْنَ

And said, I have absolutely nothing to do with you. I certainly see what you do not see

Since Iblis (Azazil) was created from fire, he was able to perceive the angels descending and fled in retreat, declaring, I see what you do not see

اِنِّیْۤ اَخَافُ اللّٰهَ ؕ وَ اللّٰهُ شَدِیْدُ الْعِقَابِ۠۝۴۸

I truly fear Allah, for Allah is severe in punishment

Ayāt 49 to 58

اِذْ یَقُوْلُ الْمُنٰفِقُوْنَ وَ الَّذِیْنَ فِیْ قُلُوْبِهِمْ مَّرَضٌ غَرَّ هٰۤؤُلَآءِ دِیْنُهُمْ ؕ وَ مَنْ یَّتَوَكَّلْ عَلَی اللّٰهِ فَاِنَّ اللّٰهَ عَزِیْزٌ حَكِیْمٌ۝۴۹ وَ لَوْ تَرٰۤی اِذْ یَتَوَفَّی الَّذِیْنَ كَفَرُوا ۙ الْمَلٰٓىِٕكَةُ یَضْرِبُوْنَ وُجُوْهَهُمْ وَ اَدْبَارَهُمْ ۚ وَذُوْقُوْا عَذَابَ الْحَرِیْقِ۝۵۰ ذٰلِكَ بِمَا قَدَّمَتْ اَیْدِیْكُمْ وَ اَنَّ اللّٰهَ لَیْسَ بِظَلَّامٍ لِّلْعَبِیْدِۙ۝۵۱ كَدَاْبِ اٰلِ فِرْعَوْنَ ۙ وَ الَّذِیْنَ مِنْ قَبْلِهِمْ ؕ كَفَرُوْا بِاٰیٰتِ اللّٰهِ فَاَخَذَهُمُ اللّٰهُ بِذُنُوْبِهِمْ ؕ اِنَّ اللّٰهَ قَوِیٌّ شَدِیْدُ الْعِقَابِ۝۵۲ ذٰلِكَ بِاَنَّ اللّٰهَ لَمْ یَكُ مُغَیِّرًا نِّعْمَةً اَنْعَمَهَا عَلٰی قَوْمٍ حَتّٰی یُغَیِّرُوْا مَا بِاَنْفُسِهِمْ ۙ وَ اَنَّ اللّٰهَ سَمِیْعٌ عَلِیْمٌۙ۝۵۳ كَدَاْبِ اٰلِ فِرْعَوْنَ ۙ وَ الَّذِیْنَ مِنْ قَبْلِهِمْ ؕ كَذَّبُوْا بِاٰیٰتِ رَبِّهِمْ فَاَهْلَكْنٰهُمْ بِذُنُوْبِهِمْ وَ اَغْرَقْنَاۤ اٰلَ فِرْعَوْنَ ۚ وَ كُلٌّ كَانُوْا ظٰلِمِیْنَ۝۵۴ اِنَّ شَرَّ الدَّوَآبِّ عِنْدَ اللّٰهِ الَّذِیْنَ كَفَرُوْا فَهُمْ لَا یُؤْمِنُوْنَۖۚ۝۵۵ اَلَّذِیْنَ عٰهَدْتَّ مِنْهُمْ ثُمَّ یَنْقُضُوْنَ عَهْدَهُمْ فِیْ كُلِّ مَرَّةٍ وَّ هُمْ لَا یَتَّقُوْنَ۝۵۶ فَاِمَّا تَثْقَفَنَّهُمْ فِی الْحَرْبِ فَشَرِّدْ بِهِمْ مَّنْ خَلْفَهُمْ لَعَلَّهُمْ یَذَّكَّرُوْنَ۝۵۷ وَ اِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِیَانَةً فَانْۢبِذْ اِلَیْهِمْ عَلٰی سَوَآءٍ ؕ اِنَّ اللّٰهَ لَا یُحِبُّ الْخَآىِٕنِیْنَ۠۝۵۸

Ayah 49

اِذْ یَقُوْلُ الْمُنٰفِقُوْنَ وَ الَّذِیْنَ فِیْ قُلُوْبِهِمْ مَّرَضٌ

[Remember] when the hypocrites and those with sickness in their hearts said

Up till now, one side’s state of affairs has been depicted: the departure of the army of the Quraysh from Makkah, the condition of that army, the arrogant thoughts of its leaders, the encouragement from Satan, and his retreat at the critical moment are all aspects that have been highlighted. Now, this ayah reflects upon the situation in Madinah: when the Messenger of Allah ﷺ left from Madinah with the army, the hypocrites who remained behind were coming up with various remarks. They were saying:

غَرَّ هٰۤؤُلَآءِ دِیْنُهُمْ ؕ

These [believers] are deluded by their faith

They must have completely lost their minds to have set out to confront such a formidable army. We already regarded them as foolish, but now we have practically observed that they have been driven to total madness by their faith

وَ مَنْ یَّتَوَكَّلْ عَلَی اللّٰهِ فَاِنَّ اللّٰهَ عَزِیْزٌ حَكِیْمٌ۝۴۹

But whoever puts their trust in Allah, surely Allah is Almighty, All-Wise

Ayah 50

وَ لَوْ تَرٰۤی اِذْ یَتَوَفَّی الَّذِیْنَ كَفَرُوا ۙ الْمَلٰٓىِٕكَةُ

If only you could see when the angels take the souls of the disbelievers

یَضْرِبُوْنَ وُجُوْهَهُمْ وَ اَدْبَارَهُمْ ۚ وَ ذُوْقُوْا عَذَابَ الْحَرِیْقِ۝۵۰

Beating their faces and backs, [saying,] Taste the torment of burning

Ayah 51

ذٰلِكَ بِمَا قَدَّمَتْ اَیْدِیْكُمْ وَ اَنَّ اللّٰهَ لَیْسَ بِظَلَّامٍ لِّلْعَبِیْدِۙ۝۵۱

This is [the reward] for what your hands have done. And Allah is never unjust to [His] creation

Ayah 52

كَدَاْبِ اٰلِ فِرْعَوْنَ ۙ وَ الَّذِیْنَ مِنْ قَبْلِهِمْ ؕ

Their fate is that of the people of Pharaoh and those before them

Prior to the family of Pharaoh, there were the people of Shu`ayb عليه السلام, and before them, the people of Lūt عليه السلام preceded by the Thamud and the `ād, and before them, the people of Nūh عليه السلام. We have already read about the fates of all these nations in Surah Al-A`rāf

كَفَرُوْا بِاٰیٰتِ اللّٰهِ فَاَخَذَهُمُ اللّٰهُ بِذُنُوْبِهِمْ ؕ

They all disbelieved in Allah’s signs, so Allah seized them for their sins

اِنَّ اللّٰهَ قَوِیٌّ شَدِیْدُ الْعِقَابِ۝۵۲

Indeed, Allah is All-Powerful, severe in punishment

Ayah 53

ذٰلِكَ بِاَنَّ اللّٰهَ لَمْ یَكُ مُغَیِّرًا نِّعْمَةً اَنْعَمَهَا عَلٰی قَوْمٍ حَتّٰی یُغَیِّرُوْا مَا بِاَنْفُسِهِمْ ۙ ﶈ

This is because Allah would never discontinue His favour to a people until they discontinue their faith

Allah has sent a messenger of His to every nation. Every messenger called his nation to the oneness of Allah and preached them according to His commandments. Those who responded to the call were blessed with Allah's favors, and showers of His bounties descended upon them. However, after their messenger departed, they gradually adopted disbelief and misguidedness, abandoning the boulevard of monotheism for the alleys of polytheism. Consequently, Allah's blessings turned away from them and were replaced by His punishment, which led to the annihilation of the nation.

A nation came into being from the progeny of the believers who boarded the Ark of Nūh عليه السلام. When that nation went astray, Hūd عليه السلام was sent to them. Then, from the descendants of those who believed in Hūd عليه السلام, the Thamud emerged. When they too went astray, Saleh عليه السلام was appointed as a messenger for them. Thus, every nation faced ruin for abandoning the path of their prophet, yet Allah did not take His favor from any nation until they themselves forsook the path of guidance for error. This theme will reappear later in Surah Ar-R`ad (ayah 11). Maulana Zafar Ali Khan has expressed this theme in a beautiful couplet in these words:

خدا نے آج تک اُس قوم کی حالت نہیں بدلی
نہ ہو جس کو خیال آپ اپنی حالت کے بدلنے کا!

God has never changed the state of a nation

That does not consider changing its own state of affairs

 According to this philosophy, when a nation adopts hard work as its principle, positive changes manifest in its external circumstances, and thus its destiny transforms. Merely harboring wishful thoughts and relying solely on prayers does not alter the fates of nations. Since a nation is a collection of individuals, the change must begin with the individuals themselves. Initially, a select few undergo a transformation; their thoughts, their ideologies, their aspirations, and their interests shift. As the number of such pure-hearted individuals gradually increases, they organize themselves into a formidable force, standing as an unyielding wall against falsehood. In this way, the storms of tyranny are compelled to change their course. Through the sacrifices of those who uphold the truth, systems are altered, the dawn of revolution breaks forth, and society is once again set upon the path of righteousness.

However, it is essential to recognize that for this struggle for revolution, our intellectual and practical guidance must come solely from the teachings of the Quran. It is this education that brings about a revolution in the depths of one’s soul. It is this elixir that metamorphoses one to the extent that this heap of dust instantaneously transforms into an inexorable sword. Allama Iqbal has expounded upon this subtle point as follows

چوں  بجاں در رفت جاں دِیگر شود

جاں چو دیگر شد جہاں دیگر شود!

When it permeates the soul, the soul transforms anew

As the soul is renewed, the world changes too

When the Quran penetrates an individual’s heart, it completely alters his heart and soul. This transformation in the inner realm of a believer ultimately manifests itself as a global revolution

وَاَنَّ اللّٰهَ سَمِیْعٌ عَلِیْمٌۙ۝۵۳

Surely Allah is All-Hearing, All-Knowing

Ayah 54

كَدَاْبِ اٰلِ فِرْعَوْنَ ۙ وَ الَّذِیْنَ مِنْ قَبْلِهِمْ ؕ

That was the case with Pharaoh’s people and those before them

كَذَّبُوْا بِاٰیٰتِ رَبِّهِمْ فَاَهْلَكْنٰهُمْ بِذُنُوْبِهِمْ

They all rejected the signs of their Lord, so We destroyed them for their sins

وَ اَغْرَقْنَاۤ اٰلَ فِرْعَوْنَ ۚ وَ كُلٌّ كَانُوْا ظٰلِمِیْنَ۝۵۴

And drowned Pharaoh’s people. They were all wrongdoers

Ayah 55

اِنَّ شَرَّ الدَّوَآبِّ عِنْدَ اللّٰهِ الَّذِیْنَ كَفَرُوْا فَهُمْ لَا یُؤْمِنُوْنَۖۚ۝۵۵

Indeed, the worst of all beings in the sight of Allah are those who persist in disbelief, never to have faith

This notion has been established earlier in Surah Al-A`rāf, ayah 179, where it was stated that such individuals outwardly appear to be human, yet in reality, they are not: {لَھُمْ قُلُوۡبٌ لَّا یَفۡقھُوۡنَ بِھَا وَ لَھُمۡ اَعۡیُنٌ لَّا یُبۡصِرُوۡنَ بِھَا وَ لَھُمۡ اٰذَانٌ لَّا یَسۡمَعُوۡنَ بِھَا ؕ اُولٰٓئِکَ کَالۡاَنۡعَامِ بَلۡ ھُمۡ اَضَلُّ ؕ} ‘‘They have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray.’’ Here, these individuals have been described as "شَرَّ الدَّوَآبِّ" (the worst of creatures): they are those animal-like humans who are worse than beasts, having succumbed to the fleeting pleasures of this world by choosing disbelief over the blessings of faith.

Ayah 56

اَلَّذِیْنَ عٰهَدْتَّ مِنْهُمْ ثُمَّ یَنْقُضُوْنَ عَهْدَهُمْ فِیْ كُلِّ مَرَّةٍ وَّ هُمْ لَا یَتَّقُوْنَ۝۵۶

[Namely] those with whom you [O Prophet] have entered into treaties, but they violate them every time, not fearing the consequences

This refers to the Jews of Madinah. When the Messenger of Allah ﷺ arrived in Madinah, he immediately initiated negotiations with the Jews, which resulted in an agreement for the mutual defense of the city with the three Jewish tribes of Madinah. Professor Montgomery Watt (1909–2006), celebrating the astuteness and political insight of the Prophet ﷺ  in splendid accolades, has hailed this agreement as a momentous diplomatic achievement of his. Although the Jews appeared to adhere to the covenant, they kept secretly engaging in intrigues against the Muslims. At every challenging juncture, they failed to uphold their commitments and conspired with the enemies of the Prophet ﷺ. Even at the most critical moment of the Battle of the Confederates (Ghazwa al-Ahzāb), they covertly sent messages to the Quraysh, urging them to attack the city and ensuring them that they would provide assistance from the inside

Ayah 57

فَاِمَّا تَثْقَفَنَّهُمْ فِی الْحَرْبِ فَشَرِّدْ بِهِمْ مَّنْ خَلْفَهُمْ لَعَلَّهُمْ یَذَّكَّرُوْنَ۝۵۷

If you ever encounter them in battle, make a fearsome example of them, so perhaps those who would follow them may be deterred

These Jews keep conspiring secretly with the disbelievers of Makkah against you. However, if some of them are captured in the battlefield while fighting on behalf of the Quraysh, inflict upon them such a punitive example that even the Quraysh, who are pulling their strings in the background and plotting these conspiracies, may come to their senses

Ayah 58

وَ اِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِیَانَةً فَانْۢبِذْ اِلَیْهِمْ عَلٰی سَوَآءٍ ؕ

And if you [O Prophet] see signs of betrayal by a people, respond by openly terminating your treaty with them

In the preceding ayāt, the violation of the treaty was discussed as an individual act. For instance, if a member of a tribe is found to be involved in such a conspiracy, it is possible for the individuals or leaders of that tribe to absolve themselves by claiming that it was merely the personal act of that individual, while collectively, their tribe remains bound to the agreement. However, this ayah addresses the issue at a national level with the instruction: "O Prophet ﷺ! If you fear that a nation or tribe may breach the treaty, you should abrogate the agreement in an overt manner." This is because the moral standard that Allah desires to see the believers adhere to makes it impossible for a treaty to outwardly exist while inwardly there are plans to act against the concerned party. Therefore, the Prophet ﷺ was commanded that should such a situation arise, you must openly declare that from this day forward, there is no agreement between you and me.

Maulana Maududi رحمه الله expressed his views regarding the Jihad of Kashmir in 1948 in light of this Quranic directive, stating that taking such action while diplomatic relations with India existed was contrary to the teachings of the Quran and the Shari`ah, and such a policy was unbefitting of a government representing a state established in the name of Islam. He held the view that Pakistan should, placing its trust in Allah, openly declare its policy. Striking deals for mutual cooperation and extending friendship in public while sabotaging each other secretly may be typical of those focused on the world, but it is not the path of the faithful. Although Maulana Maududi's رحمه الله opinion was perfectly in line with the spirit of this ayah, it stirred considerable agitation among the public at that time.

اِنَّ اللّٰهَ لَا یُحِبُّ الْخَآىِٕنِیْنَ۠۝۵۸

Surely Allah does not like those who betray

Ayāt 59 to 66

وَ لَا یَحْسَبَنَّ الَّذِیْنَ كَفَرُوْا سَبَقُوْا ؕ اِنَّهُمْ لَا یُعْجِزُوْنَ۝۵۹ وَ اَعِدُّوْا لَهُمْ مَّا اسْتَطَعْتُمْ مِّنْ قُوَّةٍ وَّ مِنْ رِّبَاطِ الْخَیْلِ تُرْهِبُوْنَ بِهٖ عَدُوَّ اللّٰهِ وَ عَدُوَّكُمْ وَ اٰخَرِیْنَ مِنْ دُوْنِهِمْ ۚ لَا تَعْلَمُوْنَهُمْ ۚ اَللّٰهُ یَعْلَمُهُمْ ؕ وَ مَا تُنْفِقُوْا مِنْ شَیْءٍ فِیْ سَبِیْلِ اللّٰهِ یُوَفَّ اِلَیْكُمْ وَ اَنْتُمْ لَا تُظْلَمُوْنَ۝۶۰ وَ اِنْ جَنَحُوْا لِلسَّلْمِ فَاجْنَحْ لَهَا وَ تَوَكَّلْ عَلَی اللّٰهِ ؕ اِنَّهٗ هُوَ السَّمِیْعُ الْعَلِیْمُ۝۶۱ وَاِنْ یُّرِیْدُوْۤا اَنْ یَّخْدَعُوْكَ فَاِنَّ حَسْبَكَ اللّٰهُ ؕ هُوَ الَّذِیْۤ اَیَّدَكَ بِنَصْرِهٖ وَ بِالْمُؤْمِنِیْنَۙ۝۶۲ وَاَلَّفَ بَیْنَ قُلُوْبِهِمْ ؕ لَوْ اَنْفَقْتَ مَا فِی الْاَرْضِ جَمِیْعًا مَّاۤ اَلَّفْتَ بَیْنَ قُلُوْبِهِمْ وَ لٰكِنَّ اللّٰهَ اَلَّفَ بَیْنَهُمْ ؕ اِنَّهٗ عَزِیْزٌ حَكِیْمٌ۝۶۳ یٰۤاَیُّهَا النَّبِیُّ حَسْبُكَ اللّٰهُ وَ مَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِیْنَ۠۝۶۴ یٰۤاَیُّهَا النَّبِیُّ حَرِّضِ الْمُؤْمِنِیْنَ عَلَی الْقِتَالِ ؕ اِنْ یَّكُنْ مِّنْكُمْ عِشْرُوْنَ صٰبِرُوْنَ یَغْلِبُوْا مِائَتَیْنِ ۚ وَ اِنْ یَّكُنْ مِّنْكُمْ مِّائَةٌ یَّغْلِبُوْۤا اَلْفًا مِّنَ الَّذِیْنَ كَفَرُوْا بِاَنَّهُمْ قَوْمٌ لَّا یَفْقَهُوْنَ۝۶۵ اَلْـٰٔنَ خَفَّفَ اللّٰهُ عَنْكُمْ وَ عَلِمَ اَنَّ فِیْكُمْ ضَعْفًا ؕ فَاِنْ یَّكُنْ مِّنْكُمْ مِّائَةٌ صَابِرَةٌ یَّغْلِبُوْا مِائَتَیْنِ ۚ وَاِنْ یَّكُنْ مِّنْكُمْ اَلْفٌ یَّغْلِبُوْۤا اَلْفَیْنِ بِاِذْنِ اللّٰهِ ؕ وَ اللّٰهُ مَعَ الصّٰبِرِیْنَ۝۶۶

Ayah 59

وَ لَا یَحْسَبَنَّ الَّذِیْنَ كَفَرُوْا سَبَقُوْا ؕ

Do not let those disbelievers think they are not within reach

This refers to those among the one thousand fighters in the disbelievers’ camp who managed to escape unscathed during the Battle of Badr. They are being cautioned against the delusion that they have truly evaded punishment.

اِنَّهُمْ لَا یُعْجِزُوْنَ۝۵۹

They will have no escape

They will not be able to evade His control

Ayah 60

وَ اَعِدُّوْا لَهُمْ مَّا اسْتَطَعْتُمْ مِّنْ قُوَّةٍ وَّ مِنْ رِّبَاطِ الْخَیْلِ

Prepare against them what you ‘believers’ can of ‘military’ power and cavalry

Here, the Muslims are being commanded in unambiguous terms: “Now that your movement has entered the phase of confrontation, you must, according to your resources, prepare diligently for Jihad by mastering the art of warfare to the utmost of your capacity, while at the same time securing weaponry, horses, and other paraphernalia. While a true believer should rely solely on Allah's assistance, this ‘Tawakkul’ (reliance) does not imply sitting idly and hoping that everything will happen on its own by Allah’s help. The true essence of Tawakkul is to equip oneself with all possible material and technical resources, and then put one’s trust in Allah's support

This ayah strongly emphasizes the necessity for Muslims to strive to their fullest for acquiring maximum defensive capabilities against their enemies. This directive applies through all ages. Today, if Allah has granted Pakistan nuclear power, this capability is a symbol of the strength and power of the nation as well as a trust from the entire Muslim ummah. Any compromise in this regard, under any sort of pressure, would amount to a betrayal of Allah, His Deen, and the entire Muslim world. Therefore, it is of utmost importance for the Pakistani nation to remain vigilant against its adversaries and adopt a courageous policy that maintains a balance of deterrence against its enemies in the form of nuclear arms.

تُرْهِبُوْنَ بِهٖ عَدُوَّ اللّٰهِ وَ عَدُوَّكُمْ

To deter Allah’s enemies and your enemies

وَ اٰخَرِیْنَ مِنْ دُوْنِهِمْ ۚ لَا تَعْلَمُوْنَهُمْ ۚ اَللّٰهُ یَعْلَمُهُمْ ؕ

As well as other enemies unknown to you but known to Allah

They are the insidious betrayers among you, the hypocrites, who secretly contrive schemes for your destruction. Although they may remain concealed from your view, Allah is fully aware of them

وَ مَا تُنْفِقُوْا مِنْ شَیْءٍ فِیْ سَبِیْلِ اللّٰهِ یُوَفَّ اِلَیْكُمْ وَ اَنْتُمْ لَا تُظْلَمُوْنَ۝۶۰

Whatever you spend in the cause of Allah will be paid to you in full and you will not be wronged

This means that if you need to purchase weapons, provide equipment, or prepare mounts, there will naturally be expenses involved. Therefore, alongside the instruction for preparation for combat, the command for spending in the way of Allah has also been issued, accompanied by the guarantee that for whatever one spends in this cause, one will receive a reward commensurate to one’s efforts, without any injustice. Here, it is essential to recall the directives concerning spending in the way of Allah as mentioned in Surah Al-Baqarah, ayāt 36 and 37. The essence of the message here is: O Muslims! Your movement has now entered a stage where it has become imperative to prepare for war as thoroughly as possible and to acquire the best weaponry available. Therefore, step forward and spend generously for this noble cause. Allah has promised to reward you seven hundredfold for every unit spent, and even that is not the ultimate limit. The greater the spirit of altruism and sincerity, the more the reward will be multiplied. Thus, instead of hoarding your wealth, dedicate it to the path of Allah, so that it serves to establish the supremacy of His Deen in this world and secures your success in the Hereafter.

Ayah 61

وَ اِنْ جَنَحُوْا لِلسَّلْمِ فَاجْنَحْ لَهَا

If the enemy is inclined towards peace, make peace with them

This instruction indicates that if the opposing party appears ready to initiate peace, you (O Prophet ﷺ) should also accept peace under appropriate conditions for the sake of safety and harmony

وَ تَوَكَّلْ عَلَی اللّٰهِ ؕ اِنَّهٗ هُوَ السَّمِیْعُ الْعَلِیْمُ۝۶۱

And put your trust in Allah. Indeed, He ‘alone’ is the All-Hearing, All-Knowing

This means that you should not be concerned about their negative machinations; instead, place your trust in Allah and respond to the offer of peace with a commitment to peace

Ayah 62

وَاِنْ یُّرِیْدُوْۤا اَنْ یَّخْدَعُوْكَ فَاِنَّ حَسْبَكَ اللّٰهُ ؕ

But if their intention is only to deceive you, then Allah is certainly sufficient for you

Here, the Prophet ﷺ is being guaranteed Allah’s support against their schemes and deceptions

هُوَ الَّذِیْۤ اَیَّدَكَ بِنَصْرِهٖ وَ بِالْمُؤْمِنِیْنَۙ۝۶۲

He is the One Who has supported you with His help and with the believers

Allah, by His special grace and favor, bestowed upon you (O Prophet) such sincere and devoted companions رضي الله عنهم that wherever your sweat fell, they shed rivers of their own blood. The magnitude of this special assistance by Allah is particularly manifested when we compare the conduct of the companions of Muhammad ﷺ with that of the followers of Mūsa عليه السلام. When Mūsa عليه السلام urged his people to fight in the way of Allah, they responded plainly: {فَاذۡھَبۡ اَنۡتَ وَ رَبُّکَ فَقَاتِلَاۤ اِنَّا ھٰھُنَا قٰعِدُوۡنَ} (Al-Maidah 24) “(So go, you and your Lord, and fight. Indeed, we are sitting right here).” In response, Mūsa عليه السلام expressed his frustration saying: {رَبِّ اِنِّیۡ لَاۤ اَمۡلِکُ اِلَّا نَفۡسِیۡ وَ اَخِیۡ فَافۡرُقۡ بَیۡنَنَا وَ بَیۡنَ الۡقَوۡمِ الۡفٰسِقِیۡنَ} (Al-Maidah 25) “O my Lord, I have no control except for myself and my brother; so separate us from the disobedient people.”

In contrast, observe the spirit of integrity and self-sacrifice exhibited by the companions of the Prophet ﷺ. Prior to the Battle of Badr, when the Prophet ﷺ consulted his companions رضي الله عنهم at Safrā (this was a highly contentious discussion), some individuals persistently argued that they should pursue the caravan. Their reasoning was indeed very sound and compelling. However, the Prophet ﷺ repeatedly asked for additional opinions from others. At this, from among the emigrants (Muhajirūn), Miqdad رضي الله عنه stood up and declared, "O Messenger of Allah! Wherever your Lord commands you to go, you should proceed in that direction. Do not consider us like the companions of Mūsa عليه السلام, who said: {فَاذۡھَبۡ اَنۡتَ وَرَبُّکَ فَقَاتِلَاۤ اِنَّا ھٰھُنَا قٰعِدُوۡنَ}. We are your companions; we are ready to follow whatever command you give." At this moment, Abu Bakr Siddiq رضي الله عنه and Umar رضي الله عنه also expressed their views, but the Prophet ﷺ sought to ascertain the opinions of the Ansār. This was because during the Second Pledge of `Aqabah, the Ansār had promised that if there were an attack on Madinah, they would protect the Prophet ﷺ. However, the situation now entailed engaging in battle outside of Madinah, and thus the decision to fight could not be made without consulting the Ansār. Sa'd bin Mu'adh رضي الله عنه understood the Prophet ﷺ’s intention and stood up to say: "O Messenger of Allah! Perhaps your words are directed towards us, the Ansār." The Prophet ﷺ confirmed, "Yes!" Upon this, Sa'd رضي الله عنه continued, "Indeed, we have believed in you and affirmed your truth... We have come to accept you as the Messenger of Allah, and we have pledged to listen and obey. Therefore, we have no option but to comply with your commands. I swear by the One who has sent you with the truth, if you were to lead us into the sea, we would willingly follow you into it. By Allah, if you command us, we are going to reach Barak al-Ghamād (a city in Yemen), even if our camels become weak. We do not find it undesirable in any respect that you lead us into confrontation with the enemy tomorrow. We will stand firm in the battlefield, exhibit true valor in the face of the enemy, and Allah might just let you witness from us something that soothes your eyes. So, relying upon Allah’s blessings, please lead us forth." Upon hearing the words of Sa'd رضي الله عنه, the face of the Prophet ﷺ lit up with joy, and he issued the order to set out for Badr. This serves as a glimpse of the support that Allah had bestowed upon the Prophet ﷺ in the form of his extremely sincere and devout companions رضي الله عنهم

Ayah 63

وَاَلَّفَ بَیْنَ قُلُوْبِهِمْ ؕ لَوْ اَنْفَقْتَ مَا فِی الْاَرْضِ جَمِیْعًا مَّاۤ اَلَّفْتَ بَیْنَ قُلُوْبِهِمْ

He brought their hearts together. Had you spent all the riches in the earth, you could not have united their hearts

وَ لٰكِنَّ اللّٰهَ اَلَّفَ بَیْنَهُمْ ؕ

But Allah has united them

 In Surah Āl-Imran, ayah 103, Allah recalls this special grace with the following words: {وَ اذۡکُرُوۡا نِعۡمَتَ اللّٰہِ عَلَیۡکُمۡ اِذۡ کُنۡتُمۡ اَعۡدَآءً فَاَلَّفَ بَیۡنَ قُلُوۡبِکُمۡ فَاَصۡبَحۡتُمۡ بِنِعۡمَتِہٖۤ اِخۡوَانًا ۚ وَ کُنۡتُمۡ عَلٰی شَفَا حُفۡرَۃٍ مِّنَ النَّارِ فَاَنۡقَذَکُمۡ مِّنۡھَا} And remember Allah's favor upon you when you were enemies, and He brought your hearts together, and by His grace, you became brothers. And you were on the edge of a pit of fire, and He saved you from it

اِنَّهٗ عَزِیْزٌ حَكِیْمٌ۝۶۳

Indeed, He is Almighty, All-Wise

Ayah 64

یٰۤاَیُّهَا النَّبِیُّ حَسْبُكَ اللّٰهُ وَ مَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِیْنَ۠۝۶۴

O Prophet! Allah is sufficient for you and so are the believers who follow you

When read in conjunction with the previous ayah, the translation of this ayah is as indicated above. However, it can also be translated as: “O Prophet! Allah is sufficient for you and for those who follow you.” The phrasing is such that it allows for both interpretations to coexist

Ayah 65

یٰۤاَیُّهَا النَّبِیُّ حَرِّضِ الْمُؤْمِنِیْنَ عَلَی الْقِتَالِ ؕ

O Prophet! Motivate the believers to fight

After the Hijrah, for nine years, motivation, encouragement, and urging remained the primary means of prompting the believers towards battle. Over time, this urging intensified into a fervent call. During the first period, the virtues of the Mujahidīn were highlighted, and promises of elevated ranks were made (An-Nisa 95). However, fighting was not mandated for everyone. Yet, in the ninth year of Hijrah, at the time of the Battle of Tabūk, it was made obligatory for all believers to partake in Jihad. It was an all-out call for all believers, and no one without a valid excuse was permitted to remain behind.

اِنْ یَّكُنْ مِّنْكُمْ عِشْرُوْنَ صٰبِرُوْنَ یَغْلِبُوْا مِائَتَیْنِ ۚ

If there are twenty steadfast among you, they will overcome two hundred

وَ اِنْ یَّكُنْ مِّنْكُمْ مِّائَةٌ یَّغْلِبُوْۤا اَلْفًا مِّنَ الَّذِیْنَ كَفَرُوْا

And if there are one hundred of you, they will overcome one thousand of the disbelievers

بِاَنَّهُمْ قَوْمٌ لَّا یَفْقَهُوْنَ۝۶۵

For they are a people who do not comprehend

Here, the lack of understanding refers to their uncertainty regarding the truth of their position. On one side is the individual who possesses firm conviction in the truth of his ideology and believes that he is on the right path, fighting for what is just. On the other side is the one who is ideologically unstable; he may either be a hired mercenary or fighting under duress from another's command. Naturally, the performance of these two individuals will be worlds apart. Therefore, the disbelievers cannot attain the steadfastness and resilience in battle that arises from the spirit of sacrificing one's life for the truth of one’s cause. It is upon this difference in ideological states between the two sides that the promise of the triumph of ten steadfast Muslims over a hundred disbelievers has been conveyed. The following ayah, although revealed some time later, has been included here due to the continuity of the theme.

Ayah 66

اَلْـٰٔنَ خَفَّفَ اللّٰهُ عَنْكُمْ وَ عَلِمَ اَنَّ فِیْكُمْ ضَعْفًا ؕ

Now Allah has lightened your burden, for He knows that there is weakness in you

Which weakness does this ayah point towards and how did this weakness arise? It is crucial to understand this point clearly. As far as the companions رضي الله عنهم among the Muhajirūn and Ansār who had embraced Islam early are concerned, they had no shortcomings whatsoever. However, the newer converts had not yet been trained in the same manner as the earlier ones, and faith had not yet become firmly established in their hearts. Moreover, it was a significant fact in its own right that the proportion of such new individuals was progressively increasing within the overall number of the Muslims. For instance, if there had been fifty or so newly converted individuals among a thousand Muslims previously, their number was now considerably larger. Consequently, on average, there was a decline in strength among the ranks of the Muslims compared to the past

فَاِنْ یَّكُنْ مِّنْكُمْ مِّائَةٌ صَابِرَةٌ یَّغْلِبُوْا مِائَتَیْنِ ۚ

So if there are a hundred steadfast among you, they will overcome two hundred

وَ اِنْ یَّكُنْ مِّنْكُمْ اَلْفٌ یَّغْلِبُوْۤا اَلْفَیْنِ بِاِذْنِ اللّٰهِ ؕ

And if there be one thousand, they will overcome two thousand, by Allah’s Will

وَ اللّٰهُ مَعَ الصّٰبِرِیْنَ۝۶۶

And Allah is with the steadfast