Author: sftwr2020

9-1 A declaration of immunity from Allah and His Messenger to those of the idolaters with whom you made an agreement.^a

بَرَآءَةٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ (۱)

9-1a: بَرَآءَةٌۭ – The meaning of بُرۡء and بَرَاء and تَبَرِّی is separation from that which is repugnant to a person. That is why this word is also spoken about recovering from illness, separation from someone you do not like. Such a person who is free from liability is called بری and the nation that is free from liability is called براء as in أَنَّ ٱللَّهَ بَرِىٓءٌۭ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ(Allah is free from any liability to the idolaters, and so is His Messenger) (9:3); أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعْمَلُ وَأَنَا۠ بَرِىٓءٌۭ مِّمَّا تَعْمَلُونَ (You are clear of what I do and I am clear of what you do) (10:41); إِذْ تَبَرَّأَ ٱلَّذِينَ ٱتُّبِعُوا (When those who were followed renounce) (2:166); إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ (We are clear of you) (60:4) (R).

If Surah Anfal gives information about the start of a period of wars, this surah gives information about their coming to an end, or if that surah mentions the initial actions of the disbelievers, then this surah mentions the ultimate result. In the first section there is mention of breaking all relations with the idolaters who had repeatedly violated the terms of their agreements with the Muslims. One of the great problems that the Muslims were confronted with was that the idolaters of Arabia would enter into an agreement with the Muslims and just as the Muslims felt secure from them, they would come under pressure of the opponents and break their pledge. After the conquest of Makkah when the period of wars was coming to an end, it was considered necessary to crush the ability of these violators of agreements to make mischief, and thereby to lay the foundation of a lasting peace in the land. Accordingly, in the ninth year after hijra, the first few verses of this surah were announced to all the tribes who had gathered for Hajj that year. The Holy Prophet did not go for pilgrimage himself that year and Abu Bake was appointed to lead the Muslims who went for pilgrimage. After his departure, Ali was dispatched to announce the first few verses of Surah Tawbah to the pilgrims. After reading out the verses, the following matters were also announced: First, that after this year, no idolater would be allowed to go near the Kabah; second, no person would be allowed to circumambulate the Kabah naked; third that all agreements will be fulfilled.

It is obvious, as is manifest from the fourth verse, that these verses do not refer to all the polytheists of the world and in fact the verses do not even refer to all the idolaters of Arabia. These verses are specifically directed to those people who repeatedly violated their agreements because those who did not violate the agreements are reassured that their agreements would be fulfilled. Among the matters that Ali announced, there is special mention about the fulfilment of the agreements. So, to extract a command from these verses of a declaration of war against all the polytheists of the world is an interpretation that is against the explicit and decisive dictum of the Quran.

9-2 So go about in the land for four months and know that you cannot escape Allah and that Allah will disgrace the disbelievers.^a

فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍۢ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَـٰفِرِينَ (۲)

9-2a: It has been narrated that Hajj that year was held in the month of Dhu al Qadah instead of Dhu al Hajj under a provision called بسبب نسئ which allowed the Hajj to be postponed. In any case, a grace period of four months was allowed from the time of the announcement made during Hajj. It is not correct to say that the pacts were terminated because the Muslims were now in a dominant position after the conquest of Makkah. Makkah was conquered in the month of Ramadan in the eighth year of hijra and the renunciation of agreements took place fourteen months later. Despite the conquest of Makkah which only had to do with the Quraish, the Muslims were still being harassed by other tribes of Arabia. In fact, the words used in this verse know that you cannot escape Allah, show clearly that these tribes were still actively engaged in planning against the Muslims. For this reason and in accordance with the command given much earlier in Surah Anfal: وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةًۭ فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ(And if you fear treachery on the part of a people, throw back to them (their treaty) on terms of equality) (8:57), the Holy Prophet terminated the agreements after giving a grace period of four months because there was no other way to end the mischief and bring about peace in the land. The fact that the pacts were terminated because of the mischief created by the repeated violation of agreements and not because of their disbelief is apparent from the fact that in verse 9:4 those idolatrous tribes that did not violate their agreements are exempt from this announcement.

9-3 And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is free from liability to the idolaters, and so is His Messenger. So if you repent, it will be better for you; and if you turn away, then know that you will not escape Allah. And announce painful chastisement to those who disbelieve^a —

 وَأَذَٰنٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌۭ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌۭ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ (۳)

9-3a: يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ – There is some disagreement whether this means the Day of Sacrifice, that is the tenth of Duh al Hajj or the day of the large gathering in Arafat which is on the ninth of Dul al Hajj. Historical evidence proves that the announcement was made on the Day of Sacrifice, the tenth of Dhu al Hajj so the first mentioned opinion is preferred. This is further supported by a hadith of the Holy Prophet in which he called the Day of Sacrifice as يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ .

9-4 Except those of the idolaters with whom you made an agreement, then they have not failed you in anything and have not backed up anyone against you; so fulfil their agreement to the end of their term. Surely Allah loves those who keep their duty.^a

إِلَّا ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْـًۭٔا وَلَمْ يُظَـٰهِرُوا۟ عَلَيْكُمْ أَحَدًۭا فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ (۴)

9-4a: The exception granted in this verse shows clearly that the reason for breaking the relationships is only the violation of agreements by the idolaters. Where there is no violation of pacts, the fulfilment of pacts is termed as اتقاء or duty. Thus, the real reason for this announcement is not idolatry or disbelief but breach of agreements. Commentators have here mentioned only Banni Hamza and Banni Mudlaj, two tribes of Kunanah, that had pacts with unexpired terms. It is not known whether the tribe of Khazaya who were allies of the Muslims and on behalf of whom the Muslims attacked Makkah, had a pact with a fixed term. There may have been pacts with other tribes as well.

9-5 So when the sacred months have passed, slay the idolaters, wherever you find them, and take them captive and besiege them and lie in wait for them in every ambush. But if they repent and keep up prayer and pay the poor-rate, leave their way free. Surely Allah is Forgiving, Merciful.^a

 فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍۢ ۚ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ (۵)

9-5a: ٱلْأَشْهُرُ ٱلْحُرُمُ – The four month respite given in the announcement above in which there will be no fighting is here referred to as  ٱلْأَشْهُرُ ٱلْحُرُمُ (Sacred months). They are called sacred months either because there will be no fighting in them or because Dhu al Qadah, Dhu al Hajj and Muharram which were included in and comprised the bulk of the four-month period were sacred months.

ٱحْصُرُوهُمْ – حَصۡر means تضییق (confine, enclose) and ٱحْصُرُوهُمْ means ضیقوا علیہم (confine or encircle them) (R), that is straiten them until they stop اَحۡصَرہ العَدَدُّ اذا اضَیَّقَ علیه فحصر . When the enemy straitens someone to a stop, it is called: احصرہ العدو . The literal meaning of حَصۡر and اِحۡصار is منع  that is to stop (LA). Although حَصۡر also means حبس (to take captive) but because خُذُوهُمْ (take them captive) has preceded  ٱحْصُرُوهُمْ , hence the meaning of حَصۡر here is to stop them by some other means, as in: لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ ((Charity) is for the poor who are confined in the way of Allah) (2:273) and the purport here is that they have been stopped from working for some reason and does not mean that they are imprisoned. Ibn Jarir has taken the meaning of ٱحْصُرُوهُمْ as وامنعو ھم التصرف فی بلاد الاسلام و دخول مکة (Stop them from coming and going from Islamic lands and prohibit them from entering Makkah.

مَرْصَدٍۢ  – The meaning of رَصَد is to surveil, monitor, observe or lie in wait  to ambush, and مرصَد is the place where one lies in wait. The meaning of رَصَد and ارصاد is the same, as seen in the occurrence: وَإِرْصَادًۭا لِّمَنْ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ (and a refuge for him who made war against Allah and His Messenger) (9:107).

Some critics, who even if they look at the Quran do so in a cursory manner, conclude from this verse that Islam requires every disbeliever to be killed because the words used here are فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ (slay the idolaters). When viewing through the lens of prejudice, the vision gets distorted, and one fails to see very clearly. The topic under discussion from the beginning of this chapter is the repeated violation of agreements by the disbelievers, and it has earlier been stated about them يَنقُضُونَ عَهْدَهُمْ فِى كُلِّ مَرَّةٍۢ (then they break their agreement every time) (8:56). There is no mention here of disbelievers with whom there was no agreement and also not of the disbelievers who did not violate their agreements. In the very first verse of this surah the disgustful behavior mentioned is confined to those with whom an agreement was made ٱلَّذِينَ عَـٰهَدتُّم (with whom you made an agreement). This divorces all those idolaters and disbelievers who did not make an agreement from the subject of this surah. Those who had an agreement but did not violate it are separately exempted. So, the ones who are left are those few disbelievers who repeatedly violated the agreements they had entered with the Muslims, and the punishment that is proposed here is for their repeated breach of treaties. The proposed punishment is not just confined to slaying them, but includes besides slaying, taking captive or otherwise stopping them from making mischief, which is the main purpose of the punishment. The purpose therefore is not to slay the violators of agreements but to stop their mischief by whatever method that works and it is not required to go to the most extreme form of punishment. If they cannot be stopped by less severe measures, then slaying such mischief mongers is necessary to maintain security and peace; or these different types of punishments can be doled out according to the severity of the crime. Thus, those who are big and habitual troublemakers may be slayed, those of a lesser degree may be taken captive and those who can be stopped without imprisoning them can be stopped by other methods. For those who cannot be captured, it is proposed to lie in wait for them and ambush them. It is obvious that all this is applicable if they come into Muslim lands as Ibn Jarir has written in his commentary on وٱحْصُرُوهُمْ . This is further substantiated by the next words فَخَلُّوا۟ سَبِيلَهُمْ (leave their way free) and verse 9:6 where there is mention of idolaters asking for protection.

Forgiveness from this punishment: Here, if it is said that there is a command to give freedom to those who repent, keep up prayer and give zakat and this implies that the rest should be slain, then this is just not rational. It is only those who breached the agreements who are guilty. It does not follow from the freedom that is granted to some of the guilty under certain conditions that those who were not under the jurisdiction of this command to begin with are now accountable because of this exception. Thus, punishment is mandated only for those who breached the agreements. Then out of the guilty persons, those who kept up prayer and paid zakat were exempted from punishment. How does it follow then that those who were not guilty to start with, had never entered into agreements and therefore never broke any agreements, have now become guilty of punishment merely because they do not pray. The Quran has never held anyone guilty and deserving of punishment in this world merely for not praying, for not paying the zakat or for not believing. The punishment for this is in the next world. However, the Quran does hold those who repeatedly broke their agreements as deserving of punishment, but it prescribed forgiveness from the punishment they deserved if they became Muslim because this is one way in which their mischief is remedied. Another way was that they should be captured or otherwise stopped but because each tribe in Arabia was independent, the mischief could not be stopped until the tribe was defeated and to do this it was necessary to fight them and in this fight some would get slain. This is the reason why nowhere is there a command given just to slay. Hence the criticism of Islam on the grounds that it presented a choice between the sword or conversion is a falsehood invented by the opponents.

9-6 And if anyone of the idolaters seek thy protection, protect him till he hears the word of Allah, then convey him to his place of safety. This is because they are a people who know not.^a

وَإِنْ أَحَدٌۭ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌۭ لَّا يَعْلَمُونَ (۶)

9-6a: ٱسْتَجَارَكَ – It means to seek protection or refuge after a lapse of a fixed term. The word itself indicates that the reference is to the guilty idolaters who breached the contracts. One who is not guilty does not need to ask for refuge.

In the last verse, it is stated that one who converts to Islam should be forgiven, but to convert it is necessary that potential converts should meet with Muslims and find out about the religion of Islam. If a person guilty of breaching contracts requests protection in order to find out about Islam, they should be given protection. If after learning about Islam the person does not accept Islam, he must not be harmed but given safe passage back to his tribe. Ibn Jarir narrates the same in his commentary: ثم ردہٗ بعد اسماعه کلام اللّٰه ان ھو بی ان یسلم و لم تیعظ بما تلوته علیه من کلام اللّٰه فیومن الیٰ  مامنه یقول الیٰ حیث یا من منك و ممن فی طاعتك حتی یلحق بدارہ و قومه من المشرکین. What is stated by Ibn Jarir is that by أَبْلِغْهُ مَأْمَنَهُ the purport is that after he has heard the words of Allah and if he does not accept the advice given in what has been read to him and refuses to accept Islam, he should be returned by transporting him to a place of security for him, that is to a place where he is secure from you and those who follow you, until he reaches his home and joins his idolatrous tribe. One wishes that those who attribute to the Quran the fable of Quran in one hand and sword in the other would reflect on these words. This is the treatment of an idolator who is guilty and who perchance falls into the hands of the Muslims and asks for refuge. If after the Holy Prophet recites to him the words of Allah, and he refuses to accept Islam. there should have been a command to slay him but instead the command is to convey him safely to his home. The reason given is that these are a people who are not familiar with the beauty of Islam and do not know the benefits that accrue by believing in Allah.

Name: The name of this Surah is Al Tawbah or Al Baraat and there are several other names by which this chapter is mentioned in the Hadith, as for example Al Mukshukshat ( المقشقشة) that is, the healer which heals discords, Al Munqarat ( المنقرۃ), Al Bahoos ( البحوث), Al Mabasrat (المبعثرۃ). These names reflect the subject matter of this chapter, and this shows that the names of the surahs indicate their subject matter. This surah has sixteen sections (rukus) and 129 verses (ayat). Its name Al Barat is mentioned in the very first verse of this surah: بَرَآءَةٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ (A declaration of immunity from Allah and His Messenger) (9:1) which announces immunity from obligations and disgust with those disbelievers who breach their obligations under their pacts. Similarly, this surah separates the hypocrites from the believers who till now lived mixed up with the believers. So, there is an indication in the name of this surah that Muslims will separate themselves from polytheism, deceit and hypocrisy and will show their complete aloofness from those with these traits. The other name for this surah is Tawbah and is taken from: لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ (Certainly Allah has turned in mercy to the Prophet) (9:117) where Allah mentions His blessings and mercy that He has bestowed on the Muslims because they responded to the call of the Prophet in a dire situation even to the extent that thirty thousand men left their businesses and standing crops to accompany the Holy Prophet in extreme heat on a long and difficult journey and only three men from among the Muslims stayed behind.

Summary of Surah: As is manifest from the name of this surah, Al Baraat (The Immunity), there is an announcement in the first section of immunity from any obligation with the disbelievers who repeatedly violated their agreements with the Muslims and caused them much distress. Because Islam had to bring wars in Arabia to an end so that faith could be propagated, the time had now come to remedy the mischief of the disbelievers for good. It is also conveyed that polytheism and disbelief are not the only grounds for this separation. Accordingly, the Muslims are commanded to fulfill their agreements till expiry with those disbelievers who did not violate their agreements. It is further added that despite the revoking of the pacts with the polytheists, if a person from their nation asks for refuge from the Muslims, such refuge should be given, and Islam should be explained to the person. If he does not accept Islam, then he should be given safe passage to return to his people. The second section narrates the reasons for the severance of relationship and mentions those people with whom wars will be taking place in the future because these people violated their agreements after accepting Islam and decided to destroy Islam. The third section narrates that Islam requires the sacrifice of lives and wealth from its votaries. It is just not sufficient for a person to say that he was very hospitable, or built or repaired mosques and that would be enough. Unless a person is ready to sacrifice his relatives, his wealth, his inheritance, and his business for Islam, he cannot be called a Muslim. The fourth section warns the Muslims not to be proud of their numbers because the thing that is making them successful is the help of Allah. Further the Muslims are commanded not to let the polytheists come near the Sacred Mosque (Kaaba) and not to worry that this may cause their businesses to suffer. If the Ahle Kitab open hostilities against the Muslims, then they should be confronted, and Allah will cause them to be defeated. In the fifth section, after mentioning the attempts of the Ahle Kitab against Islam, the final domination of Islam is prophesized. The sixth section mentions the expedition to Tabuk which was necessitated by the aggressive movements of the Christians and refers to the hypocrites who decided to stay back and not join the expedition. The seventh section explains that the hypocrites stayed back because of the difficulties of the journey and also because they wanted to see Islam destroyed. The eighth section mentions the hurtful actions of the hypocrites. The ninth section states that the result of hypocrisy is failure. The tenth section commands jihad against the hypocrites and the eleventh section commands their boycott. The twelfth section mentions the Bedouin Arabs of the dessert, many of whom were hypocrites. In the thirteenth section, after mentioning the various classes of hypocrites, it is revealed that one of these groups will be punished twice, the second punishment being their disgrace, and Allah will give one group the ability to repent. Masjid Zarrar is also mentioned in this context. The fourteenth section gives information of the pact that believers have with Allah and how they should fulfill it, and how they are fulfilling it. The fifteenth section informs that the real striving of the believers that takes them closer to Allah are their services to Islam. The sixteenth section states that the Holy Prophet has come to take the world out of sin and destruction, and the surah is ended with this.

Relation with the previous surah: This surah has such an intimate relationship with the previous surah Al Anfal that the two surah have been termed the two parts of one surah and the intervening بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ is not written between them. It is to emphasize this close relationship that بِسْمِ ٱللَّهِ was not revealed to the Holy Prophet at the start of this surah. In Surah Al Anfal there is, in particular, the mention of the Battle of Badr and the opponents are asked to understand that this battle is a sign for them. If they stop waging wars, it would be good for them but if they continued fighting then their end would be failure and disgrace. Surah Baraat maps out this failure and disgrace by describing how the strength of the disbelievers was finally broken and they had to humble themselves before the Muslims. Surah Baraat also recounts how the opponents violated agreements frequently and the final remedy is given to rectify this. Thus, if one reflects, the subject of the two surahs seems to be continuous even though there is a difference of nearly seven years between the revelation of Al Anfal and this surah during which many different kinds of events occurred. This goes to show that in the knowledge of Allah there is continuity between these events and actions. 

Period of revelation: The revelation of بَرَآءَةٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِ (A declaration of immunity from Allah and His Messenger) (9:1) and the beginning verses of this surah took place in the ninth year after hijra in the month of Dhu al Qadah. So these verses are revealed in this year. A good part of the rest of the surah deals with the Tabuk expedition and that expedition took place in the ninth year of hijra. Thus, this whole chapter was revealed in the ninth year of hijra. There are some narrations that maintain that one or two verses were revealed at a later period and that could be so, but the real substance of the surah was definitely revealed in the ninth year of hijra. 

8-70 O Prophet, say to those of the captives who are in your hands: If Allah knows anything good in your hearts, He will give you better than that which has been taken from you, and will forgive you. And Allah is Forgiving, Merciful.^a

يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًۭا يُؤْتِكُمْ خَيْرًۭا مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ (۷۰)

8-70a: The amount of ransom: The general amount fixed as ransom was twenty okia per prisoner (An okia is forty dirham) and it was fixed at forty okia for Ibn Abbas. Some of these prisoners had participated in the battle despite being averse to it, as for example Abbas and Abu al Bakhtari and the Holy Prophet had commanded that they should not be restrained.

8-71 And if they intend to be treacherous to thee, so indeed they have been treacherous to Allah before, but He gave (you) mastery over them. And Allah is Knowing, Wise.^a

وَإِن يُرِيدُوا۟ خِيَانَتَكَ فَقَدْ خَانُوا۟ ٱللَّهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ (۷۱)

8-71a: The meaning of being treacherous to the Holy Prophet is that as a condition of release, the prisoners had to promise that they would not participate in battles against the Muslims, it was feared that they will not be able to abide by this agreement. Allah states that even if they intend to breach their agreement, the Muslims should not worry about it because they have already committed an even bigger treachery against Allah, that is they were part of an aggression against the Muslims to destroy them and to erase the name of Allah.

8-72 Surely those who believed and fled (their homes) and struggled hard in Allah’s way with their wealth and their lives, and those who gave shelter and helped — these are friends one of another. And those who believed and did not flee, you are not responsible for their protection until they flee. And if they seek help from you in the matter of religion, it is your duty to help (them) except against a people between whom and you there is a treaty. And Allah is Seer of what you do.^a

  إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَـٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌۭ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۭ (۷۳)

8-72a: This verse narrates the relationship between the Muslims of Madinah and those Muslims who did not migrate and opted to stay among the disbelievers. It is stated that there is no responsibility on the government formed by the Refugees and Helpers in Madinah to protect them. By virtue of being Muslims, the Madinah Muslims and the ones that did not migrate were brothers but in terms of tutelage which includes give and take, trade, inheritance, pledge of assistance etcetera, they were not part of this brotherhood with them. This was primarily because such relations did not exist with the disbelievers amongst whom these Muslims lived. The general condition of the disbelievers was that they had enmity with the Muslims and engaged in hostilities with them. Muslims who had opted to stay among disbelievers and did not migrate are put in the same category as the disbelievers with whom the Muslims of Madinah had no tutelage. This is as it should have been. One exception is provided to this because of the common faith, and that exception is that if those Muslims ask for help in the matter of their religion, then aid must be rendered to them. It is apparent that this help would be to assist them in armed resistance to free themselves from the disbelieving nations. In this situation, it is made incumbent on the Muslims of Madinah to help them. However, an exception is provided to the exception, namely that if the armed resistance is against a nation with whom the Muslims of Madinah have a pact then the co-religionists would not be helped so as not to violate the pact. The sanctity of agreements is inviolable, and the Holy Prophet’s practice upheld this principle, and he always respected the terms of the agreement. The question that remains to be decided is that as it is not permissible to help Muslims living amongst disbelievers with whom the Madinah Muslims had a pact, did it follow that it is also impermissible to have a relationship of tutelage with them. It is apparent that when the Madinah Muslims had a pact with a nation, then to a certain degree there already exists a relationship of tutelage with the disbelievers in accordance with the conditions of the pact and such disbelievers and Muslims often came to each other’s assistance as allies against an enemy. There is no reason, therefore for the Muslims of the two parties not to have a relationship of tutelage in all areas except inheritance which was held not to be permissible (RM, IJ).

8-73 And those who disbelieve are friends one of another. If you do it not, there will be persecution in the land and great mischief.^a

وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌۭ فِى ٱلْأَرْضِ وَفَسَادٌۭ كَبِيرٌۭ (۷۳)

8-73a: إِلَّا تَفْعَلُوهُ – It means if you do it not. What is being referred to here? What is it that if it is not done will result in persecution and great mischief. The word فِتْنَةٌۭ in the terminology of the Quran is used for the persecution of Muslims because of accepting Islam. It is also obvious that there is a reference in إِلَّا تَفْعَلُوهُ to the nonperformance of some action. The only action commanded in the previous verse is إِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ (if they seek help from you in the matter of religion, it is your duty to help (them)). Thus, it is incumbent upon the Muslims to help their Muslim brethren who are being persecuted because of their religion by disbelievers. Muslims must not be mere spectators when such persecution is going on. It is thus stated that if the Muslims do not assist them when they call for help, then there will be persecution and great mischief in the land. It is for this reason that this verse starts with وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ (those who disbelieve are friends one of another), that is the disbelievers help one another and Muslims too should help each other provided this help is to assist them in their religion. This is a reform that the Muslims introduced. The disbelievers sometimes assisted each other even for purely worldly matters. The second reform introduced is that if a war on the grounds of religion was to be waged, it should not be against those with whom the Muslims have an agreement. Thus, Muslims are taught to respect agreements and not to violate them even in matters of religious needs.

8-74 And those who believed and fled and struggled hard in Allah’s way, and those who gave shelter and helped — these are the believers truly. For them is forgiveness and an honourable provision.

وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّۭا ۚ لَّهُم مَّغْفِرَةٌۭ وَرِزْقٌۭ كَرِيمٌۭ (۸۴)

8-75 And those who believed afterwards and fled and struggled hard along with you, they are of you. And the relatives are nearer one to another in the ordinance of Allah. Surely Allah is Knower of all things.

وَٱلَّذِينَ ءَامَنُوا۟ مِنۢ بَعْدُ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ مَعَكُمْ فَأُو۟لَـٰٓئِكَ مِنكُمْ ۚ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍۢ فِى كِتَـٰبِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۢ (۷۵)

8-75a: Along with the mention of spiritual brotherhood, mention is also made here of physical brotherhood. Blood relationships too are established by Allah. Thus, the purpose of spiritual brotherhood is not to render blood relationships, based on which inheritance is determined, as invalid. When the Muslims migrated to Madinah most of them were destitute. The Holy Prophet created a brotherhood for each migrant with a helper from Madinah, which was so well received by these genuine believers that they were willing to share their homes and other assets in equal measure with their spiritual brothers and give them a share in their inheritance. However, this was not permitted by the Quran, but it goes to show how strong were the bonds of brotherhood between these early Muslims. There was a danger of carrying this relationship to an excess and the Quranic revelation excluded the spiritual brothers from inheriting from each other. Today, instead of this love, the prevailing sentiment among Muslims is one of abhorrence, animosity and jealousy.    

8-65 O Prophet, urge the believers to fight^a. If there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve, because they are a people who do not understand.^b

يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ ۚ إِن يَكُن مِّنكُمْ عِشْرُونَ صَـٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّا۟ئَةٌۭ يَغْلِبُوٓا۟ أَلْفًۭا مِّنَ ٱلَّذِينَ كَفَرُوا۟ بِأَنَّهُمْ قَوْمٌۭ لَّا يَفْقَهُونَ (۶۵)

8-65a: حَرِّضِ – حَرَض is that in which there is no goodness, and that which is close to destruction, as in حَتَّىٰ تَكُونَ حَرَضًا (till thou art a prey to disease) (12:85). The meaning of تحریض is to embellish something and to show it as very good to persuade someone. Thus تحریض is the removal of حرض  just as تمریض is the removal of مرض (R).

The Holy Prophet is commanded to urge the believers to fight, and the word حَرِّضِ that is used here is to show that fighting does not mean حَرِّضِ or destruction as it appeared.  Given the numerical superiority of the enemy, the call to fight was apparently an invitation to die. This also shows that the Muslims did not like fighting. The second issue that needs to be considered is whether by قِتَالِ (fight) is meant to fight the rest of the world? This is not so. The command is restricted to the enemy mentioned in previous verses and the fighting must be only for the purpose for which permission to fight had been given previously. This permission is clearly stated as: وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمْ وَلَا (And fight in the way of Allag against those who fight against you) (2:190). This fight must be in the way of Allah and not for revenge and not for retribution. It is allowed only for the defense of the religion of Islam.

8-65b: The Muslims were numerically much fewer than the disbelievers and so they are told for their solace to be patient, that is to put up with the problems and difficulties. If they did so, each one of them would be able to overcome ten of the enemy. The reason they will be able to do this is because their enemy comprises people who do not understand. Thus, Islam does not seek to inculcate bravery in its votaries that works blindly, but instead bravery that is a result of understanding. Thus, it requires a person to understand the purpose of his life and to consciously lay his life on the line for this purpose. If a person who does not understand the purpose of his life puts himself in danger in a fit of sentimentality, then later the thought of saving his life may disrupt his courage. This is also true in the area of knowledge, and perhaps the term لَّا يَفْقَهُونَ (do not understand) is used to indicate this. Ten Christian missionaries cannot outdo a single Muslim missionary because the fundamentals of Christianity are not based on knowledge and rationality.

8-66 Now Allah has lightened your burden and He knows that there is weakness in you. So if there be of you a hundred steadfast, they shall overcome two hundred; and if there be of you a thousand, they shall overcome two thousand by Allah’s permission. And Allah is with the steadfast.^a

ٱلْـَٔـٰنَ خَفَّفَ ٱللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًۭا ۚ فَإِن يَكُن مِّنكُم مِّا۟ئَةٌۭ صَابِرَةٌۭ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُمْ أَلْفٌۭ يَغْلِبُوٓا۟ أَلْفَيْنِ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ (۶۶)

8-66a: This verse is often taken to abrogate the previous verse but there is no command in these verses that can be abrogated. There is only some information given in the two verses. In the previous verse, it is stated that the Muslims will overcome ten times their number and here it is stated that they will overcome twice their number. There seems to be an apparent difference but the word ٱلْـَٔـٰنَ alone is sufficient to resolve the difference. The two verses narrate two different conditions. The condition described in this verse is that of the Muslims at the time of the revelation of the verse which has been expressed as فِيكُمْ ضَعْفًۭا (weakness in you), that is the Muslims are weak at this time. This is the time of the Battle of Badr when there were many weaknesses in the Muslim army compared to their opponent. First, the Muslim army consisted of many individuals who were either very old or too young and thus lacked the strength of a fit soldier, but the numbers in the Muslim force was so small that perforce the old and the young had to take the field of battle. Second, they had no experience in the tactics of warfare and there was no time for training because the war had suddenly been thrust on them by the enemy. Third, they did not even have enough arms because the war had been leashed against them unexpectedly. Fourth, they did not have other requisites necessary for a good fighting force such as horses, pack animals for carrying provisions and the like. Hence it is stated that the Muslims are not yet a fighting force and have many weaknesses, but if they are patient, they will be helped to the extent that they will be able to overcome twice their number. The previous verse, where the information is imparted that the Muslims will be able to overcome many times their number, narrates the situation when the Muslims become fully armed and ready – a condition that was described in detail in the previous section where the Muslims were commanded to equip themselves with necessary armament and be fully trained in the art of warfare. When this situation is achieved, then the Muslims will be able to overcome many times their number. It is important to remember that in every state the necessary condition imposed is that the Muslims must be patient, and in the end, it is clearly stated that Allah is with those who are patient, that is Allah’s help comes when people are patient.

8-67 It is not fit for a prophet to take captives unless he has fought and triumphed in the land. You desire the frail goods of this world, while Allah desires (for you) the Hereafter. And Allah is Mighty, Wise.^a

  مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُۥٓ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِى ٱلْأَرْضِ ۚ تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْـَٔاخِرَةَ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌۭ (۶۷)

8-67a: أَسْرَىٰ – It is the plural of اسیر (captive).

يُثْخِنَ – The meaning of ثَخُنَ is to thicken or grow fat or become dense or harden, and the meaning of اَثۡخَنَ is غَلَبَ وقَھَرَ (triumphed) as stated by Ibn Arabi and cited in Lisan Al Arab. It is correct that the meaning of اثخان means much killing, and ordinarily اثخان in a thing denotes exaggeration and profusion in it. However, without a doubt the meaning of اثخان in the two places where this word occurs in the Quran is to triumph and not bloodshed. Accordingly, the second place this word occurs is: حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ (then when you have overcome them) (47:4) and after اثخان  it is stated to capture them. Now only those who have been overcome can be captured and not those who have been killed.

From the narrations in Imam Ahamd, Tirmazi and others, it appears that the Holy Prophet consulted with his Companions regarding the prisoners of war from the Battle of Badr. Abu Bakr suggested that they should be freed after taking a ransom and Umar advised that since the Muslims were still weak, the prisoners should be put to death. The Holy Prophet told Abu Bakr that you are like Abraham who said: وَمَنْ عَصَانِى فَإِنَّكَ غَفُورٌۭ رَّحِيمٌ (and whoever disobeys me, Thou surely art Forgiving, Merciful) (14:37) or like Jesus who said: وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ (and if Thou protect them, Thou art the Mighty, the Wise) (5:118).Then the Holy Prophet addressed Umar and said that you are like Noah who prayed: لَا تَذَرْ عَلَى ٱلْأَرْضِ مِنَ ٱلْكَـٰفِرِينَ دَيَّارًا  (leave not of the disbelievers any dweller on the land) (71:26) or like Moses who prayed: ٱطْمِسْ عَلَىٰٓ أَمْوَٰلِهِمْ (destroy their riches) (88:10). The Holy Prophet acted on the advice of Abu Bakr and it is then that this verse was revealed. Ibn Abbas gives a further extension to this event in his narration. According to him, the next day The Holy Prophet and Abu Bakr were crying. Umar asked the reason for this and was told that the reason was the revelation of this verse, that is taking a ransom was against the intension of Allah. Since this aspect of the narration is clearly in contradiction to what is stated in the Quran, it cannot be accepted. The following reasons show that freeing the prisoners after taking ransom was exactly in accordance with the Quran.

First: The first verse of the next section is: يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًۭا يُؤْتِكُمْ خَيْرًۭا مِّمَّآ أُخِذَ مِنكُمْ (O Prophet, say to to those of the captives who are in your hands: If Allah knows anything good in your hearts, He will give you better than that which has been taken from you) (8:70). It was ransom that was taken from them and Allah would give them better. If it was required to kill them then this solace could never have been given to them. The promise given is for something even better than the ransom amount. It also transpires that at the time of the revelation of this verse, the prisoners had not been freed and if the Holy Prophet had felt that Allah’s intention was that they should be killed then there was nothing to stop him from doing so.

Second: These prisoners were captured in accordance with the command that captives can be taken after overcoming the enemy but not without overcoming them. The Muslims had clearly overcome the enemy in the Battle of Badr after an actual armed conflict.

Third: In another place in the Quran, there is a clear command that on taking prisoners of war after overcoming the enemy, they should be released either after taking a ransom or as a favor. Nowhere in the Quran is there any command to kill the prisoners. Accordingly, it is stated: فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً (So when you meet in battle those who disbelieve, smite the necks; then when you have overcome them, make (them) prisoners, and afterwards (set them free) as a favor or for ransom) (47:4).

Fourth: The Holy Prophet captured thousands of captives in some wars but never killed them (The incident with the Jews is different because it was their nominated arbitrator who made the decision based upon Jewish law). The prisoners of war from Badr were released after taking ransom but in most other wars the prisoners were released as a favor which shows that this method is in accordance with the Quran. How is it possible that the Quranic command is to kill the prisoners, but the Holy Prophet’s practice is against it. It is totally incorrect that there is such a command in the Quran. There is no such command in the Quran either here in this verse or anywhere else in the Quran. On the contrary, there is a command to free them.

Fifth: In verse 8:69 ransom is included in مِمَّا غَنِمْتُمْ (acquired in war) and it was held permissible to take ransom for freeing prisoners. The incident reported by Ibn Abbas is clearly against the explicit and decisive dictum of the Quran and so it can safely be said that it never happened. The verse clearly references a party of the Muslims who wanted to attack the trading caravan ( وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ ٱلشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ)  (and you loved that the one not armed should be yours) (8:7) which is mentioned in the beginning of this chapter. That idea is once again negatived at the end of this verse because it is below the dignity of a Prophet to attack an unarmed caravan. It is necessary that the prisoners be taken only after meeting in battle. This is the indication in: تُرِيدُونَ عَرَضَ ٱلدُّنْيَا (You desire the frail goods of this world) (8:67) and this is directed only to the party of Muslims who wanted to attack the caravan. The Holy Prophet had been commanded against this and the reference to يُرِيدُ ٱلْـَٔاخِرَةَ (desires (for you) the Hereafter) is in accordance with وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ (and Allah desired to establish the Truth by His words) (8:7).

8-68 Were it not for an ordinance from Allah that had gone before, surely there would have befallen you a great chastisement for what you were going to do.^a

لَّوْلَا كِتَـٰبٌۭ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌۭ (۶۸)

8-68a: فِيمَآ أَخَذْتُمْ – The meaning of اخذ فی کذا given in Lisan al Arab is بدأ , that is just started the work or was about to do the work. Hence, it is not correct to take the purport of فِيمَآ أَخَذْتُمْ as ransom. What is meant by it is the work that you were going to do, namely attacking the caravan. Such an action is against the dignity of a believer even though such an action is commonplace in wars generally. Hence, such an action by the Muslims would have grounds for chastisement. In كِتَـٰبٌۭ مِّنَ ٱللَّهِ سَبَقَ (an ordinance from Allah that had gone before) the indication is that a decision in this regard had already been made that this battle will take place, as is stated in لِيَقْضِىَ ٱللَّهُ أَمْرًۭا كَانَ مَفْعُولًۭا ۗ(that Allah might bring about a matter which had to be done) (8:44).

8-69 Eat then of the lawful and good (things) which you have acquired in war, and keep your duty to Allah. Surely Allah is Forgiving, Merciful.^a

فَكُلُوا۟ مِمَّا غَنِمْتُمْ حَلَـٰلًۭا طَيِّبًۭا ۚ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ (۶۹)

8-69a: There is an indication in the use of the word غَنِمْتُمْto ransom, that is taking ransom for prisoners of war is permissible because other spoils of war have previously been mentioned and ransom for prisoners of war is certainly included in spoils of war. 

8-59 And let not those who disbelieve think that they can outstrip (Us). Surely they cannot escape.^a

وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوا۟ سَبَقُوٓا۟ ۚ إِنَّهُمْ لَا يُعْجِزُونَ (۵۹)

8-59a: Disbelief cannot defeat Islam: The object of يُعْجِزُونَ (escape) is not mentioned but the text of the next verse, where the Muslims are addressed and commanded to be ready to confront the enemy, shows that the object here is that the enemy will not be able to overcome the Muslims. Today, the Muslims are disappointed with the world around them because it appears that disbelief is dominating the world. This verse can bring hope to despondent hearts. It is a pity that Muslims have forsaken the Quran and let their hearts sink into despondency. If they keep in mind these promises of the Quran which proved true once before in even more dire circumstances, then true belief would make them perform such stupendous sacrifices and actions that would transform their condition in days. The promise of God creates that same certainty in us today. Accordingly, it was revealed to the Mujaddid of the fourteenth century hijra, Mirza Ghulam Ahmad: بخرام کہ وقتِ تو نزدیک رسید و پاۓ محمدیاں بر منارِ بلند تر محکم افتاد (Rejoice; your time has come near, and the feet of Muslims are planted firmly on a high minaret).  Disappointment is not a trait that befits Muslims, and neither is defeat fated for Islam. Whenever conditions arose in the past in which people thought Islam was overcome, it came about that that was the time for its hegemony.

8-60 And make ready for them whatever force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy and others besides them, whom you know not — Allah knows them. And whatever you spend in Allah’s way, it will be paid back to you fully and you will not be wronged.^a

وَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍۢ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمْ وَءَاخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍۢ فِى سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ (۶۰)

8-60a: قُوَّةٍۢ – قُوَّةٍۢ is a thing that is a source of strength, as for example armament in a war as stated by Ibn Abbas, or forts as opined by Akramah, or رمی (arrows) (or guns and canons) as in a hadith narration. The description of رمی is given in a hadith, along with a command to become proficient in its use.

 رِّبَاطِ ٱلْخَيْلِ – ربط means to tie, and رِبَاطِ and مُرابَطة is to maintain an armed presence on the frontier of the enemy with the soldiers and their mounts ready for action, The words are also used to mean safeguard or protect. Accordingly, a hadith states: انتطار الصلوٰۃ بعد الصلوٰۃ (Waiting for the next prayer after a prayer is also رِبَاطِ ) (R). So just as the word رِبَاطِ is used in the sense of being steadfast in jihad and to remain prepared, it is also used to mean remaining pure and steadfast in prayers. The use of the word رِبَاطِ with خیل further testifies to the importance of preparedness.

اخَرِينَ مِن دُونِهِمْ – It means that besides the enemies that the Muslims were contending with, there are other enemies that they were not aware of. Who were these enemies? Some have said the Jew tribe of Banu Quraiza, some have said hypocrites and yet others have said Persians. There is also an opinion that what is meant are jinn. In my opinion, the last stated opinion is more correct than the others in a manner of speaking because jinn are beings who are hidden from the eyes, that is those enemies who are not yet apparent and whose attack is like that of the jinn by whispering and planting doubt in the hearts. This is an apt description of the Christian missionaries of this age. Their attack on Islam is not frontal but like the jinn they attack in a surreptitious manner and raise doubts by raising different kinds of objections. It appears the reference here is to them.

In this verse, Muslims are commanded to do two things against their enemies. One is about force, that is to take measures to defend against the enemy, and that includes armaments, forts, ammunition, and expertise in warfare, and acquiring knowledge for the jihad of ideas with which to counter the objections of the enemy. The second is to remain prepared, which is here called رِّبَاطِ ٱلْخَيْلِ . The meaning is that the enemy should not be given an opportunity to breach the frontier and should be confronted on the border of the country for which the Muslims should remain prepared. The apparent reason for the destruction of Muslim kingdoms was their negligence of رِّبَاطِ ٱلْخَيْلِ. It is not just that the Muslims were not prepared on the frontier but they themselves gave their enemies permission to enter their country and the enemies cut their roots from within.

Muslims are similarly remiss in preparing for Jihad with the pen: The enemy is attacking Islam with a variety of resources which include magazines, journals, books, lectures, speeches, and by establishing missions. In the face of this, the Muslims are in a state of blissful slumber. They have neither the means nor the preparedness to counter this onslaught. The benefit of preparedness is explained in this verse that the opponent would be overawed and will not pick up the courage to attack. In fact, he will feel inclined to peace, and that is why in the next verse there is a mention of peace. Some uninformed people even object to preaching Islam in Europe because the condition of Muslims in their own homes is such that the less said the better. The truth is that both advantages can be obtained using a single resource. Sounding the slogan of the Unity of Allah in Europe, the home of Trinity, is رِّبَاطِ ٱلْخَيْلِ which will over awe the enemy. They consider Muslims as their prey, but if the Muslims pick up the courage to show them that they consider the Christians to be their prey, half the enemy strength would be sapped. 

8-61 And if they incline to peace, incline thou also to it, and trust in Allah. Surely He is the Hearer, the Knower.^a

وَإِن جَنَحُوا۟ لِلسَّلْمِ فَٱجْنَحْ لَهَا وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ (۶۱)

8-61a: Islam gives priority to peace: Can this be the teaching of a religion which advocates conversion by force. After mentioning the extreme hostility of the enemy, and after mentioning their treachery and after giving instructions to remain prepared, it is stated that the real purpose is not to wage war and if the enemy inclines to peace, then the Muslims should make peace. In fact, in the next verse it is stated that even if in the enemy’s inclination to peace there is a concealed intention of treachery, the Muslims should still accept peace. If the enemy resorts to treachery, Allah will save them from the consequences of their treachery. Muslim rulers of today should always keep this golden rule in view. On the one hand, they should strengthen their forces and show full preparedness, and on the other try to keep out of wars as far as possible. 

8-62 And if they intend to deceive thee, then surely Allah is sufficient for thee. He it is Who strengthened thee with His help and with the believers,

وَإِن يُرِيدُوٓا۟ أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ ٱللَّهُ ۚ هُوَ ٱلَّذِىٓ أَيَّدَكَ بِنَصْرِهِۦ وَبِٱلْمُؤْمِنِينَ (۶۲)

8-63 And He has united their hearts. If thou hadst spent all that is in the earth, thou couldst not have united their hearts, but Allah united them. Surely He is Mighty, Wise.^a

وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنفَقْتَ مَا فِى ٱلْأَرْضِ جَمِيعًۭا مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَـٰكِنَّ ٱللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُۥ عَزِيزٌ حَكِيمٌۭ (۶۳)

8-63a: Mention is made of the great assistance provided to the Holy Prophet by creating mutual love among the Muslim community. Without a doubt, the establishment of mutual love and affection is the biggest factor in their success. If there is love in the heart, then there is mutual trust between one and another, and each one values what the other is doing and personal interests do not come in between. Unfortunately, the Muslim situation today is contrary to this. Personal grievances, malice, envy, and disparaging one another is the order of the day and this is the reason why there is no blessing in any work.

It is conveyed in لَوْ أَنفَقْتَ that this was a country in which every nation and every tribe was day and night ready to make war, and whose fire of enmity was close to consuming them. Elsewhere, it is stated in the Quran كُنتُمْ عَلَىٰ شَفَا حُفْرَةٍۢ مِّنَ ٱلنَّار (you were on the brink of a pit of fire) (3:103) and that fire was the fire of mutual enmity. It was not possible even with all the treasures of the world to unite these tribes whose enmity spanned centuries into one nation. So, the faith that created such mutual affection in warring nations can even today create love within enemy nations. One wishes that the Muslim nations had exhibited an example of mutual love to the rest of the world, then they would have seen that other nations of the world would have been attracted to Islam like a moth is attracted to light.

8-64 O Prophet, Allah is sufficient for thee and those who follow thee of the believers.^a

يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ (۶۴)

8-64a: After mentioning the need for physical resources and the need to prepare adequately to confront the enemy, it is stated not to depend on resources. Full preparations must be made, but the trust must always be in Allah. Just as the Holy Prophet was given this monotheistic teaching of relying on Allah and not on resources, the same has been passed on to his believing disciples. The good news given to the Holy Prophet that if the enemy is strong, then your Guardian is even stronger, applies equally to us provided we follow his teaching. This is the concept of Islamic trust which unfortunately has been interpreted as do nothing and trust in Allah even though it is only after emphasizing the need to make full preparations to counter the enemy that it is stated to trust Allah.

8-49 And when the hypocrites and those in whose hearts is a disease said: Their religion has deluded them. And whoever trusts in Allah, then surely Allah is Mighty, Wise.^a

 إِذْ يَقُولُ ٱلْمُنَـٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ غَرَّ هَـٰٓؤُلَآءِ دِينُهُمْ ۗ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَإِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ (٤٩)

8-49a: The central focus of this section is on the treachery and the repeated breach of agreements by the disbelievers, and the mention of Pharoah is probably for the same reason because he repeatedly breached his agreements with Moses: فَلَمَّا كَشَفْنَا عَنْهُمُ ٱلرِّجْزَ إِلَىٰٓ أَجَلٍ هُم بَـٰلِغُوهُ إِذَا هُمْ يَنكُثُونَ (But when We removed the plague from them till a term which they should attain, lo! They broke (their promise)) (7-135). A number of these treacherous breaches also occurred in the last few years of the Holy Prophet’s life, as is mentioned in the beginning of Surah Al Baraat. However, things were not much different in the earlier part as well. Even before the conflicts with the Quraish started, the Holy Prophet had made agreements with several non-Muslim tribes in order to protect the Muslims. Whenever these tribes sensed some weakness in the Muslims, they would break the agreements. Their ethical code was like that of the Europeans, namely that there is no need to abide by an agreement made with a weaker nation. 

Seeing the weakness of the Muslims, and the enemies that surrounded them, the hypocrites and the weak of heart said that by relying on the agreements that the Holy Prophet had made, the Muslims were committing suicide. The reply is given that those who rely on Allah are not deceived and they will overcome their enemies because Allah has power over everything.

8-50 And if thou couldst see when the angels cause to die those who disbelieve, smiting their faces and their backs, and (saying): Taste the punishment of burning.

وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَـٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ (۵۰)

8-51 This is for that which your own hands have sent on before, and because Allah is not in the least unjust to the servants—

ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّـٰمٍۢ لِّلْعَبِيدِ (۵۱)

8-52 In the manner of the people of Pharaoh and those before them, they disbelieved in Allah’s messages, so Allah punished them for their sins. Surely Allah is Strong, Severe in requiting.

كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ إِنَّ ٱللَّهَ قَوِىٌّۭ شَدِيدُ ٱلْعِقَابِ (۵۲)

8-53 This is because Allah never changes a favor which He has conferred upon a people until they change their own condition — and because Allah is Hearing, Knowing —

ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمْ يَكُ مُغَيِّرًۭا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ (۵۳)

8-53a: When is a favor taken away from a nation: Despite their disbelief, Allah would not have taken away His blessings from the disbelievers if they had not sunk further into disbelief. A poet has expressed this beautifully: 

اے کریمی کہ از خانۂ غیب

گبرو ترسا وظیفہ خورداری

دوستاں  را کجا کنی محروم

تو کہ بردشمنان نظر داری

When a nation loses its fitness to rule, then Allah removes this nation and brings another in its place. Allah does not deprive people of His blessings unless the people themselves throw them away. The Muslims lost the blessing of their kingdoms and wealth when their condition deteriorated. The primary need for the Muslims is to correct their condition, but the Muslims are unmindful of this.

8-54 In the manner of the people of Pharaoh, and those before them. They rejected the messages of their Lord, so We destroyed them for their sins. And We drowned Pharaoh’s people and they were all wrongdoers.

كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ فَأَهْلَكْنَـٰهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ ۚ وَكُلٌّۭ كَانُوا۟ ظَـٰلِمِينَ (۵۴)

8-55 Surely the vilest of beasts in Allah’s sight are those who disbelieve, then they would not believe.

إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلَّذِينَ كَفَرُوا۟ فَهُمْ لَا يُؤْمِنُونَ (۵۵)

8-55a: The reference is to those disbelievers who had made up their mind that they would never believe. Hence, they were determined to oppose the truth as is apparent from their breach of agreements. More details are provided in the next verse.

8-56 Those with whom thou makest an agreement, then they break their agreement every time, and they keep not their duty.

ٱلَّذِينَ عَـٰهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِى كُلِّ مَرَّةٍۢ وَهُمْ لَا يَتَّقُونَ (۵۶)

8-56a: This was frequently happening at that time. The Holy Prophet did not want to wage war with the tribes and so, as far as possible, he had entered into agreements with them, but keeping their promise was not a trait in most of them. Even the Jews who are the People of the Book did not care to abide by their agreements and the weakness of the Muslims further encouraged them to breach their promises at will. Commentators have mentioned under this verse the names of Banu Qurayza and some other Jewish tribes, but historical analysis shows that, apart from rare exceptions, the parties who had entered into agreements with the Holy Prophet had no qualms about breaking their agreements.

8-57 So if thou overtake them in war, scatter by them those who are behind them, that they may be mindful.^a

فَإِمَّا تَثْقَفَنَّهُمْ فِى ٱلْحَرْبِ فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ (۵۷)

8-57a: شَرِّدْ – The meaning of شَرَدَ is to run away, flee, escape (R). Accordingly, طرید – شرید is a person who is left alone, and تَشۡرِید means evict, disperse, and scatter. It is stated in Mufradat that the meaning of شَرّدت به is that he acted with him in a way that made him run away, that is he was given an exemplary punishment that will keep him from being a repeat offender.

The purport is that if the Muslims find in a battle those who repeatedly breach their agreement, they should give them an exemplary punishment so that it may be a lesson for others who may be thinking of breaching their agreements.

8-58 And if thou fear treachery on the part of a people, throw back to them (their treaty) on terms of equality. Surely Allah loves not the treacherous.^a

وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةًۭ فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ (۵۸)

8-58a: تَخَافَن – اَلۡخَوۡفُ means the expectation of some impending danger based upon conjecture and known information, just as the words رِجاء and طَمع are spoken for the expectation of some benefit based on conjecture and known information. In وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا (And if you fear a breach between the two) (4:35), the meaning of خِفْتُمْ (if you fear) are taken to be عَرَفۡتُم (if you recognize). So, the implied meaning is if based on the objective conditions you recognize (R). This is the meaning of تَخَافَنَّ here, that is if you are afraid, based upon your knowledge of the conditions that a particular nation is going to breach the agreement, then withdraw from it.

عَلَىٰ سَوَآءٍ – It means keeping in view equality, that is it should not be the case that the Muslims dump  their agreement partner just because the partner is facing adversities or that they leave the agreement when the other party thinks that the agreement is in force. The two parties should be similarly situated when the agreement is terminated, and the objective should not be to harm the other party.

This is the perfection of the teachings of Islam that it does not permit unfaithfulness even with a faithless partner. It is stated that if a breach of agreement is reasonably assured based on evidence, then it is allowed to withdraw from an agreement on equal terms.

8-45 O you who believe, when you meet an army, be firm, and remember Allah much, that you may be successful.^a

يا أَيُّهَا الَّذينَ آمَنوا إِذا لَقيتُم فِئَةً فَاثبُتوا وَاذكُرُوا اللَّهَ كَثيرًا لَعَلَّكُم تُفلِحونَ (۴۵)

8-45a: The attention of the Muslims is again drawn here to what constitutes success and the means for attaining success. They are told to remember Allah even during the battle and conflict because the real purpose in the fighting is not just to gain a victory but the real success in life is to achieve the purpose of one’s creation, that is get near to the Creator.

8-46 And obey Allah and His Messenger and dispute not one with another, lest you get weak-hearted and your power depart; and be steadfast. Surely Allah is with the steadfast.^a

وَأَطيعُوا اللَّهَ وَرَسولَهُ وَلا تَنازَعوا فَتَفشَلوا وَتَذهَبَ ريحُكُم ۖ وَاصبِروا ۚ إِنَّ اللَّهَ مَعَ الصّابِرينَ (۴۶)

8-46a: ريحُكُم – ریح means air. According to Mufradat, the word ریح is sometimes used metaphorically to mean hegemony, while according to Qatada by ریح is meant ریح نصر an assisting wind (IJ) because wind is also a special instrument of help. Thus, in the Battle of Trench a violent wind dislodged and routed the enemy’s large force. Muslims are told that being steadfast and united are the two main ingredients of success.

8-47 And be not like those who came forth from their homes exultingly and to be seen of men, and they hinder (people) from the way of Allah. And Allah encompasses what they do.^a

وَلا تَكونوا كَالَّذينَ خَرَجوا مِن دِيارِهِم بَطَرًا وَرِئَاءَ النّاسِ وَيَصُدّونَ عَن سَبيلِ اللَّهِ ۚ وَاللَّهُ بِما يَعمَلونَ مُحيطٌ (۴۷)

8-47a: بَطَرًا – The meaning of بَطَرٌ is jubilant or having an arrogant manner (LA) and بَطَر and طَرَب are close in meaning and mean the buoyancy felt from joy (R). Another meaning is feeling disgusted from a thing that is not deserving of disgust, or to exceed the limit and adopt a rebellious attitude because of receiving a blessing. In بطِرَتْ مَعِيشَتَهَا (exulted in its means of subsistence), the actual structure is بَطِرَتْ فی مَعِيشَتَهَا .

When Abu Jahl and his companions set forth from Makkah, they set out fully equipped for the expedition and they were very proud of their numbers. They also wanted to send a message to the tribes of Arabia that they were very strong and thereby to overawe them. The Muslims are warned that after they are victorious, they should never wage a war for this purpose and never be proud of their strength.

8-48 And when the devil made their works fair-seeming to them, and said: None among men can overcome you this day, and I am your protector. But when the two armies came in sight of one another, he turned upon his heels, and said: Surely I am clear of you, I see what you see not; surely I fear Allah. And Allah is Severe in requiting.^a

وَإِذْ زَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ ٱلْيَوْمَ مِنَ ٱلنَّاسِ وَإِنِّى جَارٌۭ لَّكُمْ ۖ فَلَمَّا تَرَآءَتِ ٱلْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّى بَرِىٓءٌۭ مِّنكُمْ إِنِّىٓ أَرَىٰ مَا لَا تَرَوْنَ إِنِّىٓ أَخَافُ ٱللَّهَ ۚ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ (٤٨)

8-48a: جَارٌۭ – It means a neighbor, and جوار or مُجاوَرَۃ means to come under the protection of another or to take someone in protection, and it is in this sense that the word is used here. The literal meaning of جار عن الطریق is to move out of the way, but implies nearness or proximity, and derived from it is جَور which means injustice, oppression, wrong (R).

The Quraish and Bani Kanana were often at loggerheads with each other, and when the Quraish decided to attack Madinah, they feared that Bani Kanana may not open hostilities. The chief of Bani Kanana, Suraqa bin Malik, told Abu Jahl that the Quraish were very strong and not only assured him of their peaceful intention but also expressed his support. Some commentators opine that it was Satan who came in the appearance of Suraqa bin Malik, but it can be that the real Suraqa bin Malik had met with Abu Jahl and is metaphorically referred to as Satan, just as in several other places in the Quran, the leaders of the disbelievers are referred to as devils. When the Quraish began to be routed, Satan took off. It can also be that all of this may just be the whispering of the devil and not an actual conversation. 

8-38 Say to those who disbelieve, if they desist, that which is past will be forgiven them; and if they return, then the example of those of old has already gone.^a

قُل لِلَّذينَ كَفَروا إِن يَنتَهوا يُغفَر لَهُم ما قَد سَلَفَ وَإِن يَعودوا فَقَد مَضَت سُنَّتُ الأَوَّلينَ (۳۸)

8-38a: This section shows that the Muslim confrontation with the enemy at Badr happened only at the behest of Allah. Otherwise had they known about the strength of the disbelievers they would not have had the courage to do so. This happened so that Allah may furnish a positive proof of the truth of Islam and to give a clear judgment between truth and falsehood.

سُنَّتُ – It means custom, practice, convention, way. سُنَّتُ الأَوَّلينَ means the way in which Allah dealt previously with rebellious people . The meaning is not the way established by previous generations but the way that Allah established against them, that is that just as He punished them for their rebellion, He will punish the disbelievers as well.

8-39 And fight with them until there is no more persecution, and all religions are for Allah. But if they desist, then surely Allah is Seer of what they do.

وَقاتِلوهُم حَتّىٰ لا تَكونَ فِتنَةٌ وَيَكونَ الدّينُ كُلُّهُ لِلَّهِ ۚ فَإِنِ انتَهَوا فَإِنَّ اللَّهَ بِما يَعمَلونَ بَصيرٌ (۳۹)

8-39a: This topic has been discussed in detail in 2-193a. What is worthy of reflection here are the words الدّينُ كُلُّهُ, which also occur in: لِيُظهِرَهُ عَلَى الدّينِ كُلِّهِ (prevail over all religions) (48:28). The words الدّينِ كُلِّهِ mean all religions. The meaning that all religions are for Allah is that man is free to adopt any religion they want and should not be forced to accept any particular religion. This is in accordance with what is stated elsewhere while discussing Islamic wars that if permission to wage defensive wars was not given, then cloisters, churches, synagogues and mosques would have been pulled down (22:40). Thus, the protection of all religions has been given both in this verse and in 22:40 as the purpose of Islamic wars.

8-40 And if they turn back, then know that Allah is your Patron. Most excellent the Patron and most excellent the Helper!

وَإِن تَوَلَّوا فَاعلَموا أَنَّ اللَّهَ مَولاكُم ۚ نِعمَ المَولىٰ وَنِعمَ النَّصيرُ (۴۰)

8-41 And know that whatever you acquire in war, a fifth of it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer,^a if you believe in Allah and in that which We revealed to Our servant, on the day of Discrimination, the day on which the two parties met. And Allah is Possessor of power over all things.^b

وَاعلَموا أَنَّما غَنِمتُم مِن شَيءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسولِ وَلِذِي القُربىٰ وَاليَتامىٰ وَالمَساكينِ وَابنِ السَّبيلِ إِن كُنتُم آمَنتُم بِاللَّهِ وَما أَنزَلنا عَلىٰ عَبدِنا يَومَ الفُرقانِ يَومَ التَقَى الجَمعانِ ۗ وَاللَّهُ عَلىٰ كُلِّ شَيءٍ قَديرٌ (۴۱)

8-41a: غَنِمتُم – The meaning of غَنِم is الفوز بالشئ that is to obtain something. Raghib states that غَنۡم is actually غنم that is to obtain goats as a result of a victory. The meaning of the word then expanded to include everything that is obtained as booty by defeating an enemy. Its meaning as loot is not correct.

Distribution of spoils of war: One-fifth of the spoils of war are for Allah, which means that it should be spent in the way of Allah. Thus one-fifth of the spoils are put in the state treasury or بیت المال to be spent for the general needs of the Muslim community and the rest is distributed among the soldiers or used to pay their salaries. Further details are provided for the expenditures to be made from the spoils in the state treasury. Five categories are given, namely the Messenger, near of kin, orphans, needy and the wayfarer. It has been said that the funds should be distributed equally for the use of each category, but this does not seem to be correct. Imam Malik opines that it is not necessary to distribute the amount equally and the Imam can use his discretion to spend more where he considers necessary. The Holy Prophet took a minimal amount for himself and spent the rest on the common needs of the Muslim community. How much the Holy Prophet took for his own use is apparent from the following incident. When the Holy Prophet returned after the victory at Khyber and married lady Saffiya, the guests at his wedding brought their own food which consisted of dates and ground barley. This was the time when he was king of Arabia and all he had in his house was a mat made from date palm and an earthen vessel for holding water. When his wives asked him for an allowance to ease the burden of their life, they were told that if they wanted the provisions of this world, he would give it to them, but they would have no place in his household. When his daughter Fatima asked him to give her a slave woman to help her with grinding the grain, he refused the request and asked her to repeat thirty three times after each prayer: صبحان اللّٰه و الحمد للّٰه اللّٰه اکبر  . Months would pass without a cooked meal in his house and the household would just make do with dates. In a hadith, the Holy Prophet says about the one-fifth share from the spoils of war: والخمس مردود فیکم that is, the one-fifth that is for me is also returned back to you.

ذوی القربیٰ – This term is taken to mean the near of kin of the Holy Prophet, but this does not mean that this share be distributed also to the well-to-do among them. Caliph Abu Bakr ruled that this share is only for the Prophet’s kin who were needy and if one of them left a widow, she should be married, and if one of them did not have a servant, he should be provided one. The reason for specifically mentioning the Prophet’s kin in this verse is that the charity that was given to the state treasury was forbidden to be disbursed to the Prophet’s relatives, and the only thing permissible was to help them from this source. In fact, ذوی القربیٰ has been taken to mean those who were near to the Prophet in assisting and helping him and not near to him in kinship. Thus, what they received was because of the assistance that they furnished the Prophet and not because of their kinship.

يَومَ الفُرقانِ – The Day of Discrimination is the Day of Badr because truth and falsehood were differentiated on that day as has been stated by Mujahid and other commentators. This is also manifest from calling it التقی الجمعٰن. What was revealed on that day? All those things that became the means of differentiating truth from falsehood, that is the signs of Allah, the assistance of Allah, the angels etcetera.

8-42 When you were on the nearer side (of the valley) and they were on the farther side, while the caravan was in a lower place than you. And if you had tried to make a mutual appointment, you would certainly have broken away from the appointment, but — in order that Allah might bring about a matter which had to be done; that he who perished by clear argument might perish, and he who lived by clear argument might live. And surely Allah is Hearing, Knowing:^a

إِذ أَنتُم بِالعُدوَةِ الدُّنيا وَهُم بِالعُدوَةِ القُصوىٰ وَالرَّكبُ أَسفَلَ مِنكُم ۚ وَلَو تَواعَدتُم لَاختَلَفتُم فِي الميعادِ ۙ وَلٰكِن لِيَقضِيَ اللَّهُ أَمرًا كانَ مَفعولًا لِيَهلِكَ مَن هَلَكَ عَن بَيِّنَةٍ وَيَحيىٰ مَن حَيَّ عَن بَيِّنَةٍ ۗ وَإِنَّ اللَّهَ لَسَميعٌ عَليمٌ (۴۲)

8-42a: العُدوَةِ – عدو is derived from transgression. عُدوَةِ is bank, side, slope (of a valley).

دُّنيا – It is the feminine gender of ادنیٰ and by near is meant near to Madinah.

قُصوىٰ – It is the feminine gender of قصیٰ and قَصِیّ means far off, distant, remote. Other places where the word is used in the Quran are: مَكانًا قَصِيًّا (a remote place) (19:22); المَسجِدِ الأَقصَى (Remote Mosque); مِن أَقصَى المَدينَةِ (from the remote part of the city) (36:20 and 28:20). What is meant here is the side remote from Madinah.

الرَّكبُ – It is the caravan that was returning from Syria under the leadership of Abu Sufyan. الرَّكبُ is the plural of راکب (riding, travelling, going (by)).

أَسفَلَ  – It means lower and in the present context it means towards the shore of the sea because that side is lower.

اختَلَفتُم فِي الميعادِ – The reference is to the Muslims. The meaning is that if the battle had been the result of an appointment, the Muslims would have failed to keep the appointment if they had known the strength of the disbelievers and because of their own perceived weakness. This would have prevented them from coming out to confront the enemy, but the whole expedition was put together in an emergency and they did not know the strength of the enemy.

مَفعولًا – It means was done. The purport is that this was a matter decreed by Allah and it was necessary for it to be done. There is a reference here to those prophecies that were made in the Quran many years earlier and which contained a promise that there will be a confrontation between the Muslims and the disbelievers in which the latter would be defeated.

Why was the Battle of Badr called  فُرقانِ (Discriminator): This verse first mentions the state of the two armies. The Muslim army was at the edge of the valley nearer to Madinah and the disbelievers on the farther edge. This is significant because it shows that the Muslims marched out of Madinah well after the Makkan army was marching towards them. The reason for the battle is given that the prophecies may be fulfilled that had been made earlier. The result of the battle is stated to be to provide proof positive of the truth of Islam so that those who die in the battle and those who survive of the enemy, and also the living nation, that is the Muslims, should see this manifest testimony,. So, the Battle of Badr was the Discriminator not because the Muslims won, and the disbelievers lost but because everything happened in the manner that had been predicted and published many years before and which was known to the disbelievers and the Muslims.

8-43 When Allah showed them to thee in thy dream as few — and if He had shown them to thee as many, you would certainly have become weak-hearted and you would have disputed about the matter, but Allah saved (you). Surely He is Knower of what is in the breasts.^a

إِذ يُريكَهُمُ اللَّهُ في مَنامِكَ قَليلًا ۖ وَلَو أَراكَهُم كَثيرًا لَفَشِلتُم وَلَتَنازَعتُم فِي الأَمرِ وَلٰكِنَّ اللَّهَ سَلَّمَ ۗ إِنَّهُ عَليمٌ بِذاتِ الصُّدورِ (۴۳)

8-43a: The Holy Prophet was shown the enemy as few in his dream because the enemy was going to be routed. The wisdom in this was that the Muslims as a result stayed strong hearted.

8-44 And when He showed them to you, when you met, as few in your eyes, and He made you to appear few in their eyes, in order that Allah might bring about a matter which had to be done. And to Allah are all affairs returned.^a

وَإِذ يُريكُموهُم إِذِ التَقَيتُم في أَعيُنِكُم قَليلًا وَيُقَلِّلُكُم في أَعيُنِهِم لِيَقضِيَ اللَّهُ أَمرًا كانَ مَفعولًا ۗ وَإِلَى اللَّهِ تُرجَعُ الأُمورُ (۴۴)

8-44a: This is a different event. When the Muslims and the disbelievers confronted each other in the battlefield, the Muslims saw the disbelievers to be less than their actual number. Specifically, they saw them as twice their number whereas they were three times their number. See 3-13b. This increased the confidence of the Muslim soldiers. The Muslims being few in number in the eyes of the disbelievers is in accordance with the facts.

8-29 O you who believe, if you keep your duty to Allah, He will grant you a distinction and do away with your evils and protect you. And Allah is the Lord of mighty grace.^a

يا أَيُّهَا الَّذينَ آمَنوا إِن تَتَّقُوا اللَّهَ يَجعَل لَكُم فُرقانًا وَيُكَفِّر عَنكُم سَيِّئَاتِكُم وَيَغفِر لَكُم ۗ وَاللَّهُ ذُو الفَضلِ العَظيمِ (۲۹)

8-29a: One manifest فُرقان or distinction is the one that was given to the Muslims in the Battle of Badr. The reference here though is to the internal distinction that is granted to a believer in that he is imparted a light that distinguishes him from others. An overt distinction or victories can only be beneficial when the real distinction, that is the internal light is born.

8-30 And when those who disbelieved devised plans against thee that they might confine thee or slay thee or drive thee away — and they devised plans and Allah, too, had arranged a plan; and Allah is the best of planners.^a

 وَإِذ يَمكُرُ بِكَ الَّذينَ كَفَروا لِيُثبِتوكَ أَو يَقتُلوكَ أَو يُخرِجوكَ ۚ وَيَمكُرونَ وَيَمكُرُ اللَّهُ ۖ وَاللَّهُ خَيرُ الماكِرينَ (۳۰)

8-30a: يُثبِتوكَ –  ثَبات (durability or permanence in a position) is the opposite of زوال (coming to an end or termination) and ثابِت is spoken of what is present before your eyes and also for what is proven based on oral testimony, as for example, I think this matter is correct based on the testimony. The meaning of يُثبِتوكَ is to imprison you or to put you in a maze of bewilderment (R). Thus, the meaning of اَثۡبَتَه is to put a person in a place from where he cannot leave, and the word is also used for a person who cannot move because of illness or a wound (LA). It follows that the meaning of يُثبِتوكَ can be taken in two ways, that is to imprison or to cause an injury that will render the person immobile. However, the first meaning is preferable because according to a narration, some of them said اثبتوہ بالوثاق (LA).

This verse describes the difficulties of Muslims at a time when even the Holy Prophet could not find a peaceful sanctuary. The disbelievers gathered in the Darul Nadwa (Assembly Hall) to consider various schemes to rein in the Holy Prophet and these included to murder him, or to confine him or to expel him. The other plans were rejected, and consensus was achieved on the plan to kill him. Allah states that He too planned to counter their nefarious plan and it was Allah’s plan to save the Prophet that succeeded. On the one side, there was the unanimous plan of the Makkans and on the other, a lone person without any resources was taken out through the line of assassins near their houses and saved.

خَيرُ الماكِرينَ – مکر means a secret plan whether for good or evil as has been explained in 3-54a. It is only necessary to add here that the use of the word خَيرُ with ماكِر shows that there is no connotation in ماكِر of whether it is being used for a good or bad cause because the word خَيرُ is never used in a bad sense.

8-31 And when Our messages are recited to them, they say: We have heard. If we wished, we could say the like of it; this is nothing but the stories of the ancients.

وَإِذا تُتلىٰ عَلَيهِم آياتُنا قالوا قَد سَمِعنا لَو نَشاءُ لَقُلنا مِثلَ هٰذا ۙ إِن هٰذا إِلّا أَساطيرُ الأَوَّلينَ (۳۱)

8-32 And when they said: O Allah, if this is indeed the truth from Thee, then rain down on us stones from heaven or inflict on us a painful chastisement.^a

 وَإِذ قالُوا اللَّهُمَّ إِن كانَ هٰذا هُوَ الحَقَّ مِن عِندِكَ فَأَمطِر عَلَينا حِجارَةً مِنَ السَّماءِ أَوِ ائتِنا بِعَذابٍ أَليمٍ (۳۲)

8-32a: When mention is made to the disbelievers about previous nations, which they claim are only stories, and they are reminded of the end of those who opposed the truth, they say that if the Holy Prophet is indeed true then why does a punishment like that of the previous nations does not befall them. It is also proven that they made a similar prayer in Badr.

8-33 And Allah would not chastise them while thou wast among them; nor would Allah chastise them while they seek forgiveness.^a

وَما كانَ اللَّهُ لِيُعَذِّبَهُم وَأَنتَ فيهِم ۚ وَما كانَ اللَّهُ مُعَذِّبَهُم وَهُم يَستَغفِرونَ (۳۳)

8-33a: Reason for the delay in punishing the disbelievers: The disbelievers are told that it is inevitable that they will be punished, but the punishment is withheld as long as the Holy Prophet is among them. The tradition of Allah is that the punishment overtakes the disbelievers only after their prophet separates from them. Hence for the Makkans too, the punishment would come after the Holy Prophet had migrated. The second reason disclosed is that they would also ask for forgiveness. Thus, overtly in their state of enmity, they would even ask to be punished but they would regret it later and ask for forgiveness in their homes. However, when they finally came out with the sword in their hand to confront the Muslims and to completely destroy them, then the condition of seeking forgiveness no longer remained applicable. Alternatively, there is an indication in هُم يَستَغفِرونَ to the forgiveness sought by Muslims so that when there was a party among them who sought forgiveness, then how could the punishment come.

8-34 And what excuse have they that Allah should not chastise them while they hinder (men) from the Sacred Mosque and they are not its (true) guardians? Its guardians are only those who keep their duty, but most of them know not.^a

  وَما لَهُم أَلّا يُعَذِّبَهُمُ اللَّهُ وَهُم يَصُدّونَ عَنِ المَسجِدِ الحَرامِ وَما كانوا أَولِياءَهُ ۚ إِن أَولِياؤُهُ إِلَّا المُتَّقونَ وَلٰكِنَّ أَكثَرَهُم لا يَعلَمونَ (۳۴)

8-34a: The punishment must necessarily come because they do not give up their opposition to the truth and prevent the Muslims from going to the Sacred Mosque even though by virtue of being polytheists, they had no right to be custodians of the Sacred Mosque. The Mosque is a monument to the Oneness of Allah and now only those people will be made custodian whose religion is based on monotheism, that is the followers of Islam. Here, by those who keep their duty are meant those who are not polytheists as opposed to polytheists who are mentioned in this verse and this distinction is a basic distinguishing feature of those who are righteous and those who do not abstain from evil. There is also a prophecy in this that the Muslims will be the future custodians of the Sacred Mosque.

8-35 And their prayer at the House is nothing but whistling and clapping of hands. Taste, then, the chastisement, because you disbelieved.^a

وَما كانَ صَلاتُهُم عِندَ البَيتِ إِلّا مُكاءً وَتَصدِيَةً ۚ فَذوقُوا العَذابَ بِما كُنتُم تَكفُرونَ (۳۵)

8-35a: مُكاءً – It is the chirping of birds (R). It also means whistling (LA).

تَصدِيَةً – صَدَی  means echo or reverberation and تَصدِيَةً is a sound that is like an echo which makes no sense or has no benefit.

The nature of the worship of Arab polytheists: According to a narration of Ibn Abbas, the polytheists circumambulated the Kabah naked and clapped and whistled as they moved around the Kabah. Alternatively, the indication in the verse is to the actions that the disbelievers resorted to disrupt the Holy Prophet’s worship in the Kabah by clapping and whistling. Thus, their worship had been reduced to disturbing the worship of others by clapping and whistling. According to Raghib, the purport is that their prayer and worship had no reality just as whistling and clapping are meaningless actions or sounds.

8-36 Surely those who disbelieve spend their wealth to hinder (people) from the way of Allah. So they will go on spending it, then it will be to them a regret, then they will be overcome. And those who disbelieve will be gathered together to hell,^a

إِنَّ الَّذينَ كَفَروا يُنفِقونَ أَموالَهُم لِيَصُدّوا عَن سَبيلِ اللَّهِ ۚ فَسَيُنفِقونَها ثُمَّ تَكونُ عَلَيهِم حَسرَةً ثُمَّ يُغلَبونَ ۗ وَالَّذينَ كَفَروا إِلىٰ جَهَنَّمَ يُحشَرونَ (۳۶)

8-36a: What is conveyed here is that the enmity of the disbelievers with Muslims is for no other reason than that they wanted to destroy the religion of Islam. In the Battle of Badr too the real motivation of the disbelievers was that the religion of Islam was slowly increasing in adherents, and they were afraid that ultimately the Muslims may gain so much strength that it would be difficult to destroy them. This was their real motivation, though overtly they riled up their people’s emotions by invoking the killing of Amr ibn al-Hadrami by the Muslims but that was used only as a pretext. The killing of Amr ibn al-Hadrami was accidental and was occasioned by a reconnaissance party of a few men sent by the Holy Prophet under Abdullah ibn Jash. The written instructions to the party was to proceed up to Nakhlah and gather information about the preparations the Quraish were making for war. The party encountered a trading caravan that was coming from Taif under the leadership of Amr ibn al-Hadrami who was accidentally killed by the reconnaissance party. The traditional custom among the Arabs for such accidental killings was to pay blood money to the deceased’s relatives, but Abu Jahl made the killing a pretext and raised an army to attack Madinah. Seven hundred camels and three hundred horses were made ready for this army and a considerable sum of wealth was spent for these preparations.

The prophecy of more battles after Badr and the vanquishing of the disbelievers: Besides the money already spent for the Badr campaign, there is a prophecy that after Badr, the disbelievers will spend even more money in opposing Islam, but this spending will only be a source of regret for them because they will be unsuccessful. Not only will they be unsuccessful in their expeditions against the Muslims but in the end, they will be overcome by the Muslims. Even after the Battle of Badr a prophecy like this was beyond human imagination because the strength of the disbelievers was not broken and the total number of men the Muslims could field in a battle was just three or four hundred.

8-37 That Allah may separate the wicked from the good, and put the wicked one upon another, then heap them together, then cast them into hell. These indeed are the losers.^a

لِيَميزَ اللَّهُ الخَبيثَ مِنَ الطَّيِّبِ وَيَجعَلَ الخَبيثَ بَعضَهُ عَلىٰ بَعضٍ فَيَركُمَهُ جَميعًا فَيَجعَلَهُ في جَهَنَّمَ ۚ أُولٰئِكَ هُمُ الخاسِرونَ (۳۷)

8-37a: الخَبيثَ – الطَّيِّبِ – For the meaning of خَبيثَ and طَيِّبِ see 2-267and 2-57c. By الخَبيثَ and الطَّيِّبِ can also be meant bad and good actions, or bad and good persons or disbelievers and believers (R). A person is طَّيِّبِ who is free from ignorance, impiety and evil deeds and is adorned by knowledge, belief and good deeds (R).

یرکم – The meaning of رَکَم is to pile one thing over another, as in سَحابٌ مَركومٌ (piled-up clouds) (52:44) and رُکام are things piled one on top of another, as in: ثُمَّ يَجعَلُهُ رُكامًا (then piles them up) (24:43).

The result of the defeat of the believers is explained here, namely that the pure and impure will be separated. The separation may be between خَبيثَ (wicked) and طَّيِّبِ (pious) men and also wealth etcetera. If the purport is humans, then the meaning is that the defeat will make a clear distinction between the disbelievers and Muslims and the disbelievers will be dispatched to hell one after another. An alternate meaning is that the armies of the disbelievers will keep coming one after the other, but the result will always be failure on their part and this is their hell. If the purport is wealth, then the meaning will be that a distinction will be made between the wealth spent by the believers and that spent by the disbelievers. The wealth spent by one will provide the means of success and that spent by the other will lead to failure. The closing words of the verse give preference to the former interpretation.

8-20 O you who believe, obey Allah and His Messenger and turn not away from Him while you hear.^a

يا أَيُّهَا الَّذينَ آمَنوا أَطيعُوا اللَّهَ وَرَسولَهُ وَلا تَوَلَّوا عَنهُ وَأَنتُم تَسمَعونَ (۲۰)

8-20a: The last section gave a clear warning to the disbelievers that their armies, large though they may be, will not be able to destroy the Muslims and the only consequence of their continued hostilities will be that they will get more punishment. The Muslims were told that Allah is on their side, that is they will be successful and will overcome. In this section, there is a word of warning for the Muslims, and they are told not to think that getting governance and kingship and the failure of their enemies constitutes their real success. In fact, their real success lies in obeying the commands of Allah and His Messenger. This is also guidance for the present condition of the Muslims.

لا تَوَلَّوا عَنهُ – The pronoun in عَنهُ stands for the subject who has to be obeyed, that is do not neglect obeying Allah and His Messenger. In reality, the obedience is manifestly only of the Messenger because he is the one who delivers the message of Allah and so if the pronoun is taken to be in place of the Messenger, there will be no harm in it. In fact, obedience of the Prophet is obedience of Allah and so if the pronoun is taken to stand for Allah, there is no harm in it either.

8-21 And be not like those who say, We hear; and they hear not.

وَلا تَكونوا كَالَّذينَ قالوا سَمِعنا وَهُم لا يَسمَعونَ (۲۱)

8-22 Surely the vilest of beasts, in Allah’s sight, are the deaf, the dumb, who understand not.^a

وَلا تَكونوا كَالَّذينَ قالوا سَمِعنا وَهُم لا يَسمَعونَ (۲۲)

8-22a: Religion and intellect: This verse shows that in the terminology of the Quran the deaf and dumb are those who do not use their intellect. Some religious leaders loudly proclaim that intellect has no role in religion, whereas Allah says that those who are human and do not use their intellect are worse than animals and perhaps even worse than insects and bugs. This is obvious because Allah has not given them intelligence and so humans who have been given this blessing and do not benefit from it are worse than them.

8-23 And if Allah had known any good in them, He would have made them hear. And if He makes them hear, they would turn away while they are averse.^a

وَلَو عَلِمَ اللَّهُ فيهِم خَيرًا لَأَسمَعَهُم ۖ وَلَو أَسمَعَهُم لَتَوَلَّوا وَهُم مُعرِضونَ (۲۳)

8-23a: State of hostility: Those who do not use their intellect remain bereft of any benefit. Listening is only useful if one reflects on what one has heard, that is processes the information intellectually. Because they do not reflect, it is all the same whether they hear or not. This is the manifestation of their actual condition. After this, there is a mention of their state of hostility in which they not only divorce themselves from any good but progress so far in their enmity that even if the truth was told to them, they turn their face from it because of their enmity. Leave alone reflecting on what they have heard, they eschew the truth and make up stories about it.

8-24 O you who believe, respond to Allah and His Messenger, when he calls you to that which gives you life.^a And know that Allah comes in between a man and his heart, and that to Him you will be gathered.^b

يا أَيُّهَا الَّذينَ آمَنُوا استَجيبوا لِلَّهِ وَلِلرَّسولِ إِذا دَعاكُم لِما يُحييكُم ۖ وَاعلَموا أَنَّ اللَّهَ يَحولُ بَينَ المَرءِ وَقَلبِهِ وَأَنَّهُ إِلَيهِ تُحشَرونَ (۲۴)

8-24a: Obedience to Allah and His Messenger is stated to be what gives a person life. The remedy for the pall of death that hangs over the Muslim nation today is given in this verse. There is not a single command that the Companions of the Holy Prophet did not obey and that is why they were a living nation. Those who profess Islam today have trespassed out of the ambit of the Prophet’s obedience and it is to them that this message of life is directed. Will the Muslims reflect on this? Their life is not dependent on having kingship or governance but being obedient to Allah and His Messenger. If they are obedient to Allah and His Messenger, then kingship and governance will follow.

This verse also clarifies that what is meant by Messengers giving life is giving spiritual life. So, if Jesus gave life to the dead, the Holy Prophet gave life of a higher quality to hundreds of thousands of dead persons.

8-24b: يَحولُ – The meaning ofحَوۡل   is for a thing to change, alter or transmute and to become separated from another thing, and when the relative pronoun of حال is بَیۡن , the meaning is to come between the two things.

What is the meaning that Allah comes in between a man and his heart: It means that Allah is the closest to a person to the extent that Allah is even between a man and his heart even though there is no spatial difference between a man and his heart. A similar expression is used elsewhere: وَنَحنُ أَقرَبُ إِلَيهِ مِن حَبلِ الوَريدِ (and We are nearer to him than his life-vein) (50:16). A person’s life depends on the life-vein and so nothing could be closer but Allah states that He is nearer than even the life-vein. Attention is drawn to the nearness of Allah either to bring home the point that when Allah is so near then why should a person stray away from Him or it is an exhortation to hasten to obedience before the respite granted to a person expires. It is also true that a person’s heart is in the possession of Allah and his plans sometimes remain unimplemented because Allah in His expedience annuls those plans. Hence whenever a person gets the opportunity to do good, he should avail that opportunity quickly so that it may not be that by continually postponing the prompts to do good, the condition of his heart reaches a stage where the prompting to do good ceases. Another purport can be that if you are obedient, Allah will change your weakness into strength, and change your cowardice into courage and give you peace in place of fear.

8-25 And guard yourselves against an affliction which may not smite those of you exclusively who are unjust; and know that Allah is Severe in requiting.^a

وَاتَّقوا فِتنَةً لا تُصيبَنَّ الَّذينَ ظَلَموا مِنكُم خاصَّةً ۖ وَاعلَموا أَنَّ اللَّهَ شَديدُ العِقابِ (۲۵)

8-25a: فِتنَةً – By فِتنَةً is meant here affliction or punishment and the nunnation is for its severity as is apparent from the context. The Muslims are warned here that sometimes when most people in a nation become deserving of punishment then the affliction impacts the whole nation and the good get to suffer with the bad. There is a mention in the Hadith about these kind of afflictions occurring in the end times which will impact the entire Muslim world and no one will be able to stop them. If an attempt is made to stop them on one side, they will appear from another side.

8-26 And remember when you were few, deemed weak in the land, fearing lest people should carry you off by force, He sheltered you and strengthened you with His help, and gave you of the good things that you might give thanks.^a

وَاذكُروا إِذ أَنتُم قَليلٌ مُستَضعَفونَ فِي الأَرضِ تَخافونَ أَن يَتَخَطَّفَكُمُ النّاسُ فَآواكُم وَأَيَّدَكُم بِنَصرِهِ وَرَزَقَكُم مِنَ الطَّيِّباتِ لَعَلَّكُم تَشكُرونَ (۲۶)

8-26a: يَتَخَطَّفَكُمُ – The meaning of خَطۡف and اختطاف is to snatch something quickly, as in: يَكادُ البَرقُ يَخطَفُ أَبصارَهُم (The lightening almost takes away their sight) (2:20); إِلّا مَن خَطِفَ الخَطفَةَ (Except him who snatches away but once) (37:10); and in يُتَخَطَّفُ النّاسُ مِن حَولِهِم (men are carried off by force from around them) (29:67), the meaning of يُتَخَطَّفُ is taken to be that men are murdered and arrested (R). This is the meaning here.

اٰوی – اَوَی means merged with a thing, that is sought shelter and اٰوی means gave shelter. Another meaning of اَوَی is رَجَع that is to come back, to return or to revert. Other places where this word occurs in the Quran are: إِذ أَوَى الفِتيَةُ إِلَى الكَهفِ (When the youths sought refuge in the Cave) (18:10); آوىٰ إِلَيهِ أَخاهُ (he lodged his brother with himself) (12:69); وَتُؤوي إِلَيكَ مَن تَشاءُ (and take to thee whom thou pleases) (33:51); Also derived from this is مَاۡوَی which can be a verbal noun as in جَنَّةُ المَأوىٰ (Garden of Abode) (53:15) and also be a noun of place, as in مَأواهُم جَهَنَّمُ (Their abode is hell) (17:97) (R).

A piece of good news is also given with the news of the great affliction, namely that if Muslims are weak now, think back to the time when they were weak and also few in number. This is a reflection back to the early days of Islam and the Muslim condition was such that if people caught and killed them there was nothing much that the Muslims could do. So, if even at that time Allah protected the Muslims through difficulties and hardships and assisted them with His help to make them strong, then why despair now when Muslims are spread throughout the world?

8-27 O you who believe, be not unfaithful to Allah and the Messenger, nor be unfaithful to your trusts, while you know.^a

يا أَيُّهَا الَّذينَ آمَنوا لا تَخونُوا اللَّهَ وَالرَّسولَ وَتَخونوا أَماناتِكُم وَأَنتُم تَعلَمونَ (۲۷)

8-27a: Being unfaithful to Allah and His Messenger means to agree to obey Allah, to call oneself Muslim and then not to obey Allah and His Messenger. Unfaithfulness means breach of trust (see 4-105a) or to do anything that is harmful for Islam or for the nation of Islam because faith is a trust that is handed over to the Muslims. Unfortunately, this unfaithfulness is a big reason for the devastation of the Muslims today. They sacrifice religious and national interests at the alter of personal interests. For a paltry sum, they undertake jobs that are deleterious for the nation and their religion. They are disloyal to their oath of office, just to satisfy their small desires. Selling their faith and their nation has become commonplace with them. Large Muslim kingdoms were destroyed because one traitor sold national interests to other nations to pocket a small amount of money. In short, attention is drawn in this verse to always keeping national and religious interests first. This is the secret of national progress. Misappropriation of one’s trust is not to use the powers that Allah has bestowed at their proper place and time and to allow the God given powers to atrophy. This is the secret of human development, that is the development of a nation’s individuals. Unless the Muslims begin with internal development, their desire for independence and governance will end in failure. If the real malaise is not cured, what will they get from getting a kingdom.

8-28 And know that your wealth and your children are a temptation, and that Allah is He with Whom there is a mighty reward.^a

وَاعلَموا أَنَّما أَموالُكُم وَأَولادُكُم فِتنَةٌ وَأَنَّ اللَّهَ عِندَهُ أَجرٌ عَظيمٌ (۲۸)

8-28a: Wealth and children have become a temptation because the Muslims have made them the purpose of their life. They think that their duty is limited to just earning some wealth for themselves or collecting some wealth, and to take care of their children. They give no consideration to the importance of national and religious objectives. This is the reason that Allah’s punishment impacted these two areas. They became poor as a nation as compared to other nations and their children became the subjects of others. The wealth that they had considered to be the purpose of their life frittered away and their children had to shamelessly toil for foreign masters.