Author: sftwr2020

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.

7-182 And those who reject Our messages — We lead them (to destruction) step by step from whence they know not.^a

وَالَّذينَ كَذَّبوا بِآياتِنا سَنَستَدرِجُهُم مِن حَيثُ لا يَعلَمونَ (۱۸۲)

7-182a: سَنَستَدرِجُهُم – دَرَجَة is like مَنۡزِلَة but in terms of climbing above and it means a high rank as in: وَلِلرِّجالِ عَلَيهِنَّ دَرَجَةٌ (And the men are a degree above them) (2:228) and هُم دَرَجاتٌ عِندَ اللَّهِ (There are grades with Allah) (3:163). دَرۡج is to fold a book or cloth and what is folded is also called دَرۡج and so metaphorically death is also called دَرۡج . Derived from it is استدراج which means their folding up like a book is folded. In other words, it is a mention of their state of being oblivious. The meaning of استدراج can also be that they will be caught stealthily by degrees, as if they are slowly coming closer to their destruction (R). 

Destruction by degrees: This verse deals with what will happen finally with the Holy Prophet’s opponents. After a thorough discussion of prophethood and the need for prophets, it is necessary to mention the fate of the nation that wants to destroy the truth. It is stated about them that they will slowly be taken to their destruction without their knowledge because they are so consumed with the opposition of the truth that they do not sense the destruction approaching them. This is a Makkan surah and the outcome of their enmity to truth was played out later in Madinah in exactly the manner described without their perceiving the impending doom. They brought about their doom with their own hands, and it overtook them gradually so that they did not see it coming.

7-183 And I grant them respite. Surely My scheme is effective.^a 

وَأُملي لَهُم ۚ إِنَّ كَيدي مَتينٌ (۱۸۳)

7-183a: مَتينٌ – مَتۡن is elevated hard ground that resembles the two sides of a person’s back. For this reason, مَتُنَ means to be or to become strong, firm, solid and مَتينٌ (solid, sound, tough) is derived from it (R).

The meaning is that Allah is not like a small hearted person who catches a person at the slightest hint of opposition. Instead, he grants respite because, unlike humans, Allah has no worries that if a culprit is given slack, he may run away and not be caught again. Allah’s scheme is very sound, but humans based on their own experience often consider that if they were not caught once, there is perhaps no one to catch them.

7-184 Do they not reflect (that) there is no madness in their companion? He is only a plain warner.

أَوَلَم يَتَفَكَّروا ۗ ما بِصاحِبِهِم مِن جِنَّةٍ ۚ إِن هُوَ إِلّا نَذيرٌ مُبينٌ (۱۸۴)

7-184a: جِنَّة – جَنّ means to cover. جِنّة means a party of jinn, as in: مِنَ الجِنَّةِ وَالنّاسِ (from among the men and jinn) (114:6); وَجَعَلوا بَينَهُ وَبَينَ الجِنَّةِ نَسَبًا (And they assert a relationship between Him and the jinn) (37:158). جِنَّة also means madness because it asserts itself between a person’s intelligence and his self (R).

Messengers are not mad: Messengers warn people about the consequences of evil and this is not an act of lunacy. If the disbelievers had reflected on the Quran, they would have realized that the messenger desires to elevate them to a higher status and this is not the work of a mad person. It is a matter of great wonder that the people who were called mad actually wanted to elevate the people to a higher spiritual level and to warn them of the consequences of evil. The disregard for their message is even more surprising when one considers the experience of the whole world which is that the consequence of evil is evil.

7-185 Do they not consider the kingdom of the heavens and the earth and what things Allah has created, and that it may be that their doom has drawn nigh? In what announcement after this will they then believe?

أَوَلَم يَنظُروا في مَلَكوتِ السَّماواتِ وَالأَرضِ وَما خَلَقَ اللَّهُ مِن شَيءٍ وَأَن عَسىٰ أَن يَكونَ قَدِ اقتَرَبَ أَجَلُهُم ۖ فَبِأَيِّ حَديثٍ بَعدَهُ يُؤمِنونَ (۱۸۵)

7-186 Whomsoever Allah leaves in error, there is no guide for him. And He leaves them alone in their inordinacy, blindly wandering on.

مَن يُضلِلِ اللَّهُ فَلا هادِيَ لَهُ ۚ وَيَذَرُهُم في طُغيانِهِم يَعمَهونَ (۱۸۶)

7-187 They ask thee about the Hour, when will it come to pass? Say: The knowledge thereof is with my Lord only. None but He will manifest it at its time. It is momentous in the heavens and the earth. It will not come to you but of a sudden. They ask thee as if thou wert solicitous about it. Say: Its knowledge is with Allah only, but most people know not.^a

يَسأَلونَكَ عَنِ السّاعَةِ أَيّانَ مُرساها ۖ قُل إِنَّما عِلمُها عِندَ رَبّي ۖ لا يُجَلّيها لِوَقتِها إِلّا هُوَ ۚ ثَقُلَت فِي السَّماواتِ وَالأَرضِ ۚ لا تَأتيكُم إِلّا بَغتَةً ۗ يَسأَلونَكَ كَأَنَّكَ حَفِيٌّ عَنها ۖ قُل إِنَّما عِلمُها عِندَ اللَّهِ وَلٰكِنَّ أَكثَرَ النّاسِ لا يَعلَمونَ (۱۸۷)

7-187a: مُرۡسٰی – The meaning of رَسَا is that a thing became firm or strong or entrenched, and the meaning of اَرۡسٰی is made it strong or established it, as in قُدورٍ راسِياتٍ (fixed cooking pots); رَواسِيَ شامِخاتٍ (lofty mountains) (77:27) where رَواسِيَ is plural and the meaning is mountains, so called because of their solidity, as in وَالجِبالَ أَرساها (And the mountains, He made them firm) (79:32).  مُرۡسٰی  can be a verbal noun, a noun of place and time or an object. The meaning here is the time of its occurrence. Another use from the Quran is بِسمِ اللَّهِ مَجراها وَمُرساها is (in the name of Allah be its sailing and its anchoring).

یجلی – It is derived from جَلۡو which means to manifest a thing openly and تجلیة has the same meaning.

ثَقُلَت – ثَقُلَ or baggage or load is spoken of solid substances but can also be used as a metaphor as in: فَهُم مِن مَغرَمٍ مُثقَلونَ (so that they are burdened with debt) (68:46) and ثقل القول (a statement that is distasteful to hear). From the same perspective, the Hour is called ثَقُلَت or momentous.

حفی – The meaning of اِحفا is to ask a question in a besieging manner or to endeavor assiduously to inquire about a matter.

What is the meaning of الساعة here: It is shown in 6:31a that there are three ساعة  (Hours) or doomsdays – minor (صغریٰ ), middle (وسطیٰ ) and great ( کبریٰ ). The middle doomsday is the time of the destruction of a nation. It is obvious that the reference in the verses at the start of this section is clearly about the punishment of enemies of truth. When they were informed about the punishment gradually advancing towards them and that they were given respite for a short time, they enquired when would the time of their failure and destruction take place. This predicted destruction was surprising for them because they were at the height of their power. The reply given is that it is not necessary to tell when that time would come because it has already been communicated to them that it will come slowly and gradually. It is pointed out, however, that the promised punishment is not going to be easy for them and they are naïve to repeatedly ask it to be expedited. The arduous nature of the punishment will be very displeasing to them and it is described elsewhere as خافِضَةٌ رافِعَةٌ (Abasing (some) exalting (others)), that is it will abase some, the disbelievers, and exalt others, that is the believers.

7-188 Say: I control not benefit or harm for myself except as Allah please. And had I known the unseen, I should have much of good, and no evil would touch me. I am but a warner and the giver of good news to a people who believe.^a

قُل لا أَملِكُ لِنَفسي نَفعًا وَلا ضَرًّا إِلّا ما شاءَ اللَّهُ ۚ وَلَو كُنتُ أَعلَمُ الغَيبَ لَاستَكثَرتُ مِنَ الخَيرِ وَما مَسَّنِيَ السّوءُ ۚ إِن أَنا إِلّا نَذيرٌ وَبَشيرٌ لِقَومٍ يُؤمِنونَ (۱۸۸)

7-188a: After warning the opponents of the grave consequences of their opposition and giving good news to the believers, it is pointed out that the Prophet has no knowledge of the future, and he reveals only to the extent what Allah has manifested to him. The Holy Prophet never laid claims to power over and above that of a mortal and this shows the simplicity with which he expounded the principles of religion. He explained everything but told the people that they should accept truth for the sake of truth and not for any hope of getting luxuries. 

The real reason of success: The real reason for the success of Islamic principles lies in their simplicity which has existed since the beginning. There are no grandiose claims like those made by the People of the Gospel that I am this or that, but the Holy Prophet accomplished such a lot that compared to him, what Jesus accomplished pales into insignificance.

7-172 And when thy Lord brought forth from the children of Adam, from their loins, their descendants, and made them bear witness about themselves: Am I not your Lord? They said: Yes; we bear witness. Lest you should say on the day of Resurrection: We were unaware of this,

وَإِذ أَخَذَ رَبُّكَ مِن بَني آدَمَ مِن ظُهورِهِم ذُرِّيَّتَهُم وَأَشهَدَهُم عَلىٰ أَنفُسِهِم أَلَستُ بِرَبِّكُم ۖ قالوا بَلىٰ ۛ شَهِدنا ۛ أَن تَقولوا يَومَ القِيامَةِ إِنّا كُنّا عَن هٰذا غافِلينَ (۱۷۲)

7-172: The covenant of nature: While mentioning the disobedience of the Jews to their covenants, mention is made of this covenant which is not specific to any nation but by virtue of being about human nature encompasses all humanity. There is a light in human nature that guides a person to the truth or gives testimony to the lordship of Allah. Divine revelation partners with this light to complete the package of guidance. So, the Jews are addressed in two ways by first reminding them of the specific covenant that was made with them and then reminding them with the generic covenant that is made with all humans. Further, the topic of Divine revelation, which is a major theme of this surah, would have been left incomplete if attention had not been drawn to the intrinsic light in human nature which is made to shine even more brightly when revelation acts on it.

Was this covenant taken by creating the children of Adam all at once as is the opinion of Caliph Umar given in a hadith? As I understand, this hadith is misinterpreted. The actual words of this hadith are: ان اللّٰه تعالیٰ خلق اٰدم ثم مسح ظہر بیمینه فاستخرج منه ذریة فقال خلقت ھولاء للجنة  (Allah created Adam then He touched his back with the right hand and brought forth his descendants and said that I have created them for the Garden). A literal interpretation of these words which would imply that God has a right hand with which He literally touched Adam’s back is not correct. There is also no testimony from the Quran or Hadith that Allah had created all the human spirits beforehand. What is meant is the birth of human spirits that will take place but is in the knowledge of Allah. Alternatively, it can be said that this is just mentioned as an example because in actual fact, the birth of a spirit takes place with a body as is clearly stated in: ثُمَّ أَنشَأناهُ خَلقًا آخَرَ (then We cause it to grow into another creation) (23:14). Everything that is going to happen is in the knowledge of Allah beforehand. Hence the mention in the hadith is only given as an example. The same reality can also be gauged from the actual words of the verse because here the mention is not of bringing forth the descendants from the back of Adam but from the children of Adam. Further it is first said that “brought forth from the children of Adam,” and then as a substitute it is stated: مِن ظُهورِهِم (from their loins). So, its meaning is the birth of each generation from the loins of their fathers. The words مِن ظُهورِهِم show clearly that it is the birth of one generation from its previous generation.

أَشهَدَهُم عَلىٰ أَنفُسِهِم – The meaning of bear witness about themselves is that the arguments for the lordship of Allah have been ingrained in their nature and implanted in human intelligence. There is an indication of this in a hadith which states: کل مولود یولد علی الفطرۃ  (Every child is born with the right nature) and the Quran states: فِطرَتَ اللَّهِ الَّتي فَطَرَ النّاسَ عَلَيها  (the nature made by Allah in which He has created men) (30:30). The meaning of hadith and both these verses is the same. There is a narration in Ibn Jarir that on hearing the following hadith of the Holy Prophet: الا انھا لیست نسمة تولد الا ولدت علی الفطرۃ Hassan stated that Allah has stated the same in His Book وَإِذ أَخَذَ رَبُّكَ مِن بَني آدَمَ مِن ظُهورِهِم ذُرِّيَّتَهُم which goes to show that he interpreted the verse in the same way. So, what is explained in أَشهَدَهُم عَلىٰ أَنفُسِهِم is that human nature admits that a human is not his own nurturer, that there is a perfect Being Who is the repository of all perfect attributes and from Whom humans receive some share.

شَهِدنا – With بلیٰ this can be the words of humans, that is their nature admits to this truth, or it can be the Words of Allah, that is Allah gives testimony that human nature acknowledges its Creator.

7-173 Or (lest) you should say: Only our fathers ascribed partners (to Allah) before (us), and we were (their) descendants after them. Wilt Thou destroy us for what liars did?^a

أَو تَقولوا إِنَّما أَشرَكَ آباؤُنا مِن قَبلُ وَكُنّا ذُرِّيَّةً مِن بَعدِهِم ۖ أَفَتُهلِكُنا بِما فَعَلَ المُبطِلونَ (۱۷۳)

7-173a: مُبطِلونَ – باطل is that for which there is no constancy, and the meaning of ابطال is to impair a thing and to destroy it. مُبۡطل is one who impairs the truth and tries to destroy it (R).

Response to the objection that those who do evil following in the footsteps of others are not guilty: The argument is that the real culprits are those who first distorted the truth and laid the foundation of polytheism and that those who came afterwards merely copied them because following in the footsteps of forefathers is part of human nature. The followers, therefore, argue that they are not liable. The response to this is in this verse about the covenant with human nature, that is the nature and intelligence in which the lordship of Allah is implanted has been given to all men in equal measure. Hence the argument of being the follower of a wrong belief is not an acceptable argument.

7-174 And thus do We make the messages clear, and that haply they may return.

وَكَذٰلِكَ نُفَصِّلُ الآياتِ وَلَعَلَّهُم يَرجِعونَ (۱۷۴)

7-175 And recite to them the news of him to whom We give Our messages, but he withdraws himself from them, so the devil follows him up, and he is of those who perish.

وَاتلُ عَلَيهِم نَبَأَ الَّذي آتَيناهُ آياتِنا فَانسَلَخَ مِنها فَأَتبَعَهُ الشَّيطانُ فَكانَ مِنَ الغاوينَ (۱۷۵)

7-175a: انسَلَخَ – سَلَخ is skinning an animal and by derivation is used merely to pull something or to take something out, as in: نَسلَخُ مِنهُ النَّهارَ (We draw forth from it the day) (36:37), and اِنۡسلخ means emerged as in فَإِذَا انسَلَخَ الأَشهُرُ الحُرُمُ (So when the sacred months have passed) (9:5) (R).

أَتبَعَهُ – The meaning of تَبِع is followed, and أَتبَعَهُ means   لَحِقَه (to catch up with, to reach), as in فَأَتبَعوهُم مُشرِقينَ (Then they pursued them at sunrise) (26:60) and وَأَتبَعناهُم في هٰذِهِ الدُّنيا لَعنَةً (And We made a curse to follow them in this world) (28:42) (R).

The purport here is not any specific person although some candidates have been suggested, namely Balam, Umayya and a monk. The generic nature of the verse is clear from the next verse where it is clearly stated: ذٰلِكَ مَثَلُ القَومِ الَّذينَ كَذَّبوا بِآياتِنا (Such is the parable of the people who reject Our messages) (7:176). Thus, a person to whom the commandment of Allah reaches and he ignores them, or does not accept them, or accepts and then discards them, for such a person his natural guiding light gets extinguished and the result is that the devil who is always after him, catches him and he follows wherever the devil leads him.

7-176 And if We had pleased, We would have exalted him thereby; but he clings to the earth and follows his low desire.^a His parable is as the parable of the dog — if thou drive him away, he lolls out his tongue, and if thou leave him alone, he lolls out his tongue. Such is the parable of the people who reject Our messages. So relate the narrative that they may reflect.^b

وَلَو شِئنا لَرَفَعناهُ بِها وَلٰكِنَّهُ أَخلَدَ إِلَى الأَرضِ وَاتَّبَعَ هَواهُ ۚ فَمَثَلُهُ كَمَثَلِ الكَلبِ إِن تَحمِل عَلَيهِ يَلهَث أَو تَترُكهُ يَلهَث ۚ ذٰلِكَ مَثَلُ القَومِ الَّذينَ كَذَّبوا بِآياتِنا ۚ فَاقصُصِ القَصَصَ لَعَلَّهُم يَتَفَكَّرونَ (۱۷۶)

7-176a: أَخلَدَ – اِخۡلاد – Derived from خُلۡد , its meaning is to make something last or to command something to remain perpetually. So, the meaning of أَخلَدَ إِلَى الأَرضِ is that he inclined to it thinking that he would remain in it (R). 

The word رفع was previously discussed in 3-55b. This verse renders further clarity to what is meant by رفع . Two situations with opposite meanings are mentioned in this verse. One is رفع literally meaning raised or elevated and the other is أَخلَدَ إِلَى الأَرضِ (joined to the earth) but neither by رفع is meant raised to heaven nor by أَخلَدَ إِلَى الأَرضِ is meant literally clinging to the earth. In both places the purport is spiritual ascendancy and spiritually clinging to the earth. Here commentators have translated رَفَعناهُ as الی منازل الابرار that is رفع (or elevation) to a high rank. None of the commentators consider the meaning here to be رفع الی السماء (elevated to heaven) even though there is no mention here about the place to which the رفع occurred. However, where the term الی اللّٰه رفع occurs, Allah is taken to be sitting in heaven and رفع is said to be raised to heaven. Some commentators made this mistake under the influence of the prevailing Christian doctrine and others just followed them even though wherever the word رفع is used in the Quran for humans, it is never used in the sense of a bodily ascension. 

7-176b: يَلهَث – لَھَث is lolling out of a dog’s tongue with heavy breathing. It could be because of thirst or tiredness.

Parable of dog: People who falsify the commands of Allah are likened to a dog who pants in every condition whether it is attacked or not. The falsifiers are always anxious and restless and find no peace and serenity at any time. The purpose of the Divine commands and revelation is to provide peace and tranquility of the heart. To reject it inevitably leads to anxiety and restlessness because peace of heart comes only from the remembrance of Allah as stated in أَلا بِذِكرِ اللَّهِ تَطمَئِنُّ القُلوبُ (Now surely in Allah’s remembrance do hearts find rest) (13:28).

7-177 Evil is the likeness of the people who reject Our messages and wrong their own souls.

ساءَ مَثَلًا القَومُ الَّذينَ كَذَّبوا بِآياتِنا وَأَنفُسَهُم كانوا يَظلِمونَ (۱۷۷)

7-177a: مَثَلًا – مَثَلًا appears for distinction and the real structure is: ساءَ مَثَلًا مثل القَومُ الَّذينَ 

7-178 He whom Allah guides is on the right way; and he whom He leaves in error — they are the losers.

مَن يَهدِ اللَّهُ فَهُوَ المُهتَدي ۖ وَمَن يُضلِل فَأُولٰئِكَ هُمُ الخاسِرونَ (۱۷۸)

7-179 And certainly We have created for hell many of the jinn and the men — they have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not. They are as cattle; nay, they are more astray. These are the heedless ones.^a

وَلَقَد ذَرَأنا لِجَهَنَّمَ كَثيرًا مِنَ الجِنِّ وَالإِنسِ ۖ لَهُم قُلوبٌ لا يَفقَهونَ بِها وَلَهُم أَعيُنٌ لا يُبصِرونَ بِها وَلَهُم آذانٌ لا يَسمَعونَ بِها ۚ أُولٰئِكَ كَالأَنعامِ بَل هُم أَضَلُّ ۚ أُولٰئِكَ هُمُ الغافِلونَ (۱۷۹)

7-179a: Born for hell: The best interpreter of the Quran is the Quran itself. Thus, it is stated elsewhere: وَما خَلَقتُ الجِنَّ وَالإِنسَ إِلّا لِيَعبُدونِ (And I have not created the jinn and the men except that they should serve Me) (51:56). Hence creating them for hell cannot be the purpose of their creation. As stated in Ruh al Maani, most commentators consider the لام to be لام عاقبت , that is لام showing the end result, as in فَالتَقَطَهُ آلُ فِرعَونَ لِيَكونَ لَهُم عَدُوًّا وَحَزَنًا (So Pharaoh’s people took him up that he might be an enemy and a grief for them) (28:8). So, the upshot of their actions was that Moses grew up to cause grief to them. The following verse of a poet is written in the same style: لد واللموت وابنوا للخراب  (Give birth to children to die and make buildings to be ruined). The meaning is not that this is the purpose of giving birth or making a building but that in the end everyone that is born will die and every building that is built will one day be in ruins. In a similar vein, Allah states here that He created them (and the purpose of creation is stated elsewhere to be to worship Allah) but because of their life work, it is as if they were born to be inmates of hell. Why is that? Because they do not use their hearts, ears, and eyes, they commit deeds that will land them in hell. The important question is whether they do evil deeds because Allah has from the beginning created them for hell or are they created for hell because they do evil deeds. Every word of the Quran bears testimony that no person commits evil deeds because Allah has created him with some different kind of powers. The same thing is stated here. They have been given the same heart that is given to others, but others use it wisely while they do not. It is not stated that they are given hearts empty of judicial acumen because then that would be an objection against Allah. What is stated is that they have hearts and the power to decide judicially, but they themselves do not make use of this power to make rational decisions. Similarly, they are given ears and eyes, just like others, but they themselves do not use them to hear and see. It is not that they do not have the power to hear and to see. By virtue of being human, they should have used their ears and sight to gain knowledge and then reach a conclusion. Since they did not use the power of rational thinking that sets humans apart from animals, they became like quadrupeds. In the end of the verse, they are called heedless because the fault is theirs that they are heedless of the real purpose of humanity or the superior status of humans. If they had wanted, they could have taken heed.

7-180 And Allah’s are the best names, so call on Him thereby and leave alone those who violate the sanctity of His names. They will be recompensed for what they do.^a

  وَلِلَّهِ الأَسماءُ الحُسنىٰ فَادعوهُ بِها ۖ وَذَرُوا الَّذينَ يُلحِدونَ في أَسمائِهِ ۚ سَيُجزَونَ ما كانوا يَعمَلونَ (۱۸۰)

7-180a: الأَسماءُ – الأَسماءُ are words that express different meanings. It can also be interpreted as attributes. Even with the first given meaning, the purport is that the meaning of the names is most beautiful. 

يُلحِدونَ – The meaning of اَلۡحد is to incline from truth to falsehood. The purport of الحاد فی الاسماء is attributing such attributes to God which are not correct or that are not befitting His glory (R).

Achieving perfection from God’s names: The names of God are mentioned here because it is from these names that one can achieve perfection. Thus, a petitioner who petitions by calling Him with a certain name desires the same kind of attribute as the name of Allah by which he calls Him. Every wrong doctrine in religion is born out of misinterpreting the attribute of Allah in a manner that detracts from His glory. An incorrect doctrine leads to incorrect actions.

7-181 And of those whom We have created is a community who guide with the truth and therewith do justice.^a

وَمِمَّن خَلَقنا أُمَّةٌ يَهدونَ بِالحَقِّ وَبِهِ يَعدِلونَ (۱۸۱)

7-181a: أُمَّةٌ يَهدونَ – The Holy Prophet himself explained this term to mean ھذہ اُمّتی (My followers). Comparing this with verse 7:159 where it is stated مِن قَومِ موسىٰ أُمَّةٌ يَهدونَ (of Moses’ people is a party who guide with truth), he said, this corroborates the conclusion, that is the mention there is of Moses’ people and here of the Holy Prophet’s followers.   

8-11 When He made slumber fall on you as a security from Him,^a and sent down upon you water from the clouds that He might thereby purify you, and take away from you the uncleanness of the devil, and that He might fortify your hearts and make firm (your) feet thereby.^b

إِذ يُغَشّيكُمُ النُّعاسَ أَمَنَةً مِنهُ وَيُنَزِّلُ عَلَيكُم مِنَ السَّماءِ ماءً لِيُطَهِّرَكُم بِهِ وَيُذهِبَ عَنكُم رِجزَ الشَّيطانِ وَلِيَربِطَ عَلىٰ قُلوبِكُم وَيُثَبِّتَ بِهِ الأَقدامَ (۱۱)

8-11a: نعاس – It means light sleep or drowsiness, but Raghib has accepted the meaning of نعاس as tranquility because sleep brings tranquility., 

After narrating some of the early stages of the Badar expedition, the narration turns to describing the actual battlefield conditions, and the first thing that is mentioned is that Allah caused a light slumber to fall on the Muslims. The ordinary meaning of نعاس approximates drowsiness or sleep but it is not established from any authentic hadith that the Muslims fell into a slumber on the day of the battle. However, the slumber of the Muslim army after the battle of Uhad is a well-known event. There is one possibility though that this may refer to sleep during the night prior to the battle because the actual hostilities took place in the morning. So, the meaning here is either that the Muslims had the peace of mind to fall asleep during the night preceding the battle, an indication that they no longer feared the enemy. According to a narration by Mujahid, a rain shower had preceded the slumber (IK) which supports this interpretation. However, a more appropriate word for night sleep is نوم and so another interpretation is that by نعاس is meant tranquility, and the purport is that the state of fear that prevailed earlier among a section of the army that they were being driven into the jaws of death was replaced with tranquility on reaching the battlefield. This change of state may well have been brought about by the words of the Holy Prophet because when he emerged from the canopy under which he had been making long supplications to Allah, the following words were on his blessed tongue: سَيُهزَمُ الجَمعُ وَيُوَلّونَ الدُّبُرَ (Soon shall the hosts be routed and they will  show (their) back) (54:45). This was a Quranic prophecy about the Battle of Badr.

8-11b: يَربِطَ عَلىٰ قُلوبِكُم – The meaning of رَبۡط is to bind or tie and the meaning of يَربِطَ عَلىٰ قُلوبِكُم is the same as granting tranquility and assistance by the Holy Spirit (R). 

The second blessing bestowed on the Muslims by Allah was a downpour that benefited Muslims in several ways. First, the ground that Muslims occupied did not have sufficient water. Second, the ground was low lying and sandy causing the feet to sink into the ground. The rainwater was collected and provided sufficient water for the Muslim force for ablution and bathing, and the rain made the ground firm, thus making it possible for the soldiers to have a firm footing. By purification is either meant water for ablution or eliminating weak heartedness. By uncleanness of the devil is meant either removing the suggestions of the devil from the hearts of the weak hearted that their disadvantage in numbers was further being compounded by a disadvantageous position on the battlefield or the meaning is to quench their thirst because thirst is called شیطان الفلا (the devil of the desert). The strengthening of the heart and the steadfastness of the steps was a natural consequence of this. By firmness of steps is not only meant that the ground had become firm under their feet but that their position became stronger vis a vis the enemy.

8-12 When thy Lord revealed to the angels: I am with you, so make firm those who believe. I will cast terror into the hearts of those who disbelieve. So smite above the necks and smite every finger-tip of them.^a

إِذ يوحي رَبُّكَ إِلَى المَلائِكَةِ أَنّي مَعَكُم فَثَبِّتُوا الَّذينَ آمَنوا ۚ سَأُلقي في قُلوبِ الَّذينَ كَفَرُوا الرُّعبَ فَاضرِبوا فَوقَ الأَعناقِ وَاضرِبوا مِنهُم كُلَّ بَنانٍ (۱۲)

8-12a: This is the second scene from the battlefield. The first scene is the one that is reported in the previous verse. This scene is now from the battle itself. The Quran has explained here clearly what the role of the angels was. When there is a difference of opinion in the narrations, the correct way is to keep the wording of the Quran in view. The angels were commanded to keep the believers steadfast and because the relationship of the angels is with the human heart, hence their keeping the Muslims steadfast was through this connection. As Zajjaj writes this was done by inspiring their hearts to be resolute and their efforts to be potent. The statement starting from سَأُلقي في قُلوبِ is separate and directed to the Muslims to smite the enemy, and is not part of the revelation to the angels. Some have taken فَوقَ الأَعناقِ to mean behead them while others have taken فَوقَ to mean علےٰ that is to smite them above the neck.

بَنانٍ – It is the plural of بنانة and means fingertips. The fingertips is what the hands use for their work and it contains the hidden strength of a person. The purport here is to cut the hand that holds the sword to strike you.

8-13 This is because they opposed Allah and His Messenger. And whoever opposes Allah and His Messenger — then surely Allah is Severe in requiting.^a

ذٰلِكَ بِأَنَّهُم شاقُّوا اللَّهَ وَرَسولَهُ ۚ وَمَن يُشاقِقِ اللَّهَ وَرَسولَهُ فَإِنَّ اللَّهَ شَديدُ العِقابِ (۱۳)

8-13a: شاقُّوا – The meaning of شق is a fissure or crack as in: ثُمَّ شَقَقنَا الأَرضَ شَقًّا (Then cleave the earth, cleaving (it) asunder (80:26). The meaning of شِقّ is to toil, as in: إِلّا بِشِقِّ الأَنفُسِ (but with distress to yourselves) (16:7), and شُقَّة is that side which is arduous to reach, as in بَعُدَت عَلَيهِمُ الشُّقَّةُ (the hard journey was too long for them) (9:42). شقاق is opposition, dissension, discord, disunity as in: وَإِن خِفتُم شِقاقَ بَينِهِما (And if you fear a breach between the two) (4:35) and وَمَن يُشاقِقِ الرَّسولَ (And whoever acts hostilely to the Messenger) (4:115).

8-14 This — taste it, and (know) that for the disbelievers is the chastisement of the Fire.^a

ذٰلِكُم فَذوقوهُ وَأَنَّ لِلكافِرينَ عَذابَ النّارِ (۱۴)

8-14a: The punishment of this world is clearly said to be a forerunner of the punishment in the Hereafter. This is because both the punishments were promised to the disbelievers, as in: وَلَنُذيقَنَّهُم مِنَ العَذابِ الأَدنىٰ دونَ العَذابِ الأَكبَرِ (And certainly We will make them taste the nearer punishment before the greater chastisement) (32:21). So, the infliction of the first punishment was a proof that the promise of a second chastisement is also true.

8-15 O you who believe, when you meet those who disbelieve marching for war, turn not your backs to them.^a

يا أَيُّهَا الَّذينَ آمَنوا إِذا لَقيتُمُ الَّذينَ كَفَروا زَحفًا فَلا تُوَلّوهُمُ الأَدبارَ (۱۵)

8-15a: زَحفً – It means to walk while dragging your feet, similar to how a child walks, and the word is also used to describe the movement of an army on the march because it moves slowly as it is weighed down with equipment, provisions and the like (R). For this reason, زَحفً has also been used to describe combat between the armies, as in a hadith: و ان فرّ من الزحف .

It is stated in the context of a battle that a Muslim soldier must never show his back to the enemy, the exception is mentioned in the next verse. Because the rules of war for a Muslim are the commands of Allah, hence the Muslims adhere to this code till now. It is particularly well-known about the Turkish soldiers that the bullet wounds were always on their chest or their front and never on their back.^a

8-16 And whoso turns his back to them on that day — unless maneuvering for battle or turning to join a company — he, indeed, incurs Allah’s wrath and his refuge is hell. And an evil destination it is.

وَمَن يُوَلِّهِم يَومَئِذٍ دُبُرَهُ إِلّا مُتَحَرِّفًا لِقِتالٍ أَو مُتَحَيِّزًا إِلىٰ فِئَةٍ فَقَد باءَ بِغَضَبٍ مِنَ اللَّهِ وَمَأواهُ جَهَنَّمُ ۖ وَبِئسَ المَصيرُ (۱۶)

8-16a: مُتَحَرِّفًا – It is derived from حرف which means edge or side. So, تحرّف is to withdraw or retire.

مُتَحَيِّزًا – Its root is حَوز and it means the addition of something with another thing. So, the meaning of مُتَحَيِّزًا is صائرالی حَیِّزٍ (R).

There are two conditions in which it is permissible to turn one’s back to the enemy. The first is as a strategy in the war and the second is that if one gets separated from the main body of the army, then one may do so to join the main army. 

8-17 So you slew them not but Allah slew them, and thou smotest not when thou didst smite (the enemy), but Allah smote (him), and that He might confer upon the believers a benefit from Himself. Surely Allah is Hearing, Knowing.^a

فَلَم تَقتُلوهُم وَلٰكِنَّ اللَّهَ قَتَلَهُم ۚ وَما رَمَيتَ إِذ رَمَيتَ وَلٰكِنَّ اللَّهَ رَمىٰ ۚ وَلِيُبلِيَ المُؤمِنينَ مِنهُ بَلاءً حَسَنًا ۚ إِنَّ اللَّهَ سَميعٌ عَليمٌ (۱۷)

8-17a: Two things are mentioned here, that is the slaying of the disbelievers by the Muslims and the second is رمی that is, the throwing by the Holy Prophet. رمی by the Holy Prophet in the Battle of Hunain is well documented but there is also a mention in some narrations that this happened in the Battle of Badr as well, although Tayyabi has not accepted these narrations to be authentic. The رمی took the following form that the Holy Prophet threw a fistful of pebbles towards the enemy which became the cause of the enemy’s route. Allah has attributed both these things to Himself because both had a miraculous coloring. How could three hundred Muslims face one thousand disbelievers and kill them and how could a handful of pebbles make the enemy flee. It was only Allah that made this miracle possible. The meaning of Allah slaying and throwing is only that Allah gave the Muslims this miraculous strength to bring this about.

8-18 This — and (know) that Allah will weaken the struggle of the disbelievers.^a

ذٰلِكُم وَأَنَّ اللَّهَ موهِنُ كَيدِ الكافِرينَ (۱۸)

8-18a: ذٰلِكُم – The indication in ذٰلِكُم is to the outcome of the present battle, and what is communicated in: وَأَنَّ اللَّهَ موهِنُ كَيدِ الكافِرينَ is that the disbelievers will continue with their aggressive designs, but Allah will weaken their efforts and slowly all aggressive actions will come to an end.

8-19 If you sought a judgment, the judgment has indeed come to you;^a and if you desist, it is better for you. And if you return (to fight), We (too) shall return and your forces will avail you nothing, though they may be many; and (know) that Allah is with the believers.^b

إِن تَستَفتِحوا فَقَد جاءَكُمُ الفَتحُ ۖ وَإِن تَنتَهوا فَهُوَ خَيرٌ لَكُم ۖ وَإِن تَعودوا نَعُد وَلَن تُغنِيَ عَنكُم فِئَتُكُم شَيئًا وَلَو كَثُرَت وَأَنَّ اللَّهَ مَعَ المُؤمِنينَ (۱۹)

8-19a: When the disbelievers set out from Makkah, they caught the covering of the Kabah and made the following prayer: اللّٰھم انصرا علی الجُندین و اَھۡدی الفِئَتین و اکرم الحِزبین (O Allah help the greater of the two hosts and the more guided of the two parties and the more honorable of the two groups. According to some narrations, Abu Jahal prayed in the battlefield that out of the two, the one who is the perpetrator of mischief and severer of the ties of kinship may be destroyed. It is with reference to these supplications that Allah states that you sought a judgment and Allah has given the judgment. So, now accept this judgment.

8-19b: The disbelievers are advised to cease their hostilities because that is in their best interest but if they persist in waging wars, the result will be that they will suffer more punishment. It is also prophesied that whatever the size of the army they bring, they will not be successful. This prophecy was made when the Muslims could hardly muster three or four hundred men. Addressing such a prophecy to the whole of Arabia is a manifestation of Allah’s strength. The truth of this prophecy shines with such brightness that no opponent of Islam can deny it. 

8-1 They ask thee about voluntary gifts. Say: Voluntary gifts are for Allah and the Messenger. So keep your duty to Allah and set aright your differences, and obey Allah and His Messenger, if you are believers.^a

يَسأَلونَكَ عَنِ الأَنفالِ ۖ قُلِ الأَنفالُ لِلَّهِ وَالرَّسولِ ۖ فَاتَّقُوا اللَّهَ وَأَصلِحوا ذاتَ بَينِكُم ۖ وَأَطيعُوا اللَّهَ وَرَسولَهُ إِن كُنتُم مُؤمِنينَ (۱)

8-1a: The difference between spoils of war and voluntary gifts: الأَنفالُ is the plural of نَفَل which literally means excess or something extra, that is more than what is due. It is in the same sense that the extra prayer offered is called نَفَل and for the same reason, the spoils of war are also called نَفَل . There is difference of opinion however about what kind of spoils of war can be appropriately called نَفَل . Some have said that all spoils of war are نَفَل so that there is no difference between نَفَل and غنیمت. The two names are given to the same thing from two different perspectives. Because the spoils are obtained as the result of a victory, it is called غنیمت and from the perspective that it is a blessing from Allah, it is called نَفَل . Some have distinguished between غنیمت and نَفَل based on general and specific. Thus, غنیمت is general and includes spoils that may be obtained by effort or without effort either before victory or after victory, and نَفَل is that which is obtained from the spoils of war just before distribution, or that which is obtained without a fight. However, spoils obtained without a fight are called فۓ but for spoils to be called فۓ, it is necessary that preparation for fighting had been made but the enemy surrendered before the battle۔ For نَفَل this is not necessary.

لِلَّهِ وَالرَّسولِ – By لِلَّهِ وَالرَّسولِ is meant the national treasury known as:  بیت المال where assets were stored for general and common use.

This surah deals particularly with the Battle of Badr and its relationship with the previous surah is that in the last surah there is a narration of the destruction of the enemies of previous prophets and in this surah, there is a mention of the destruction of the Holy Prophet’s enemies and the punishment that was meted out to them. Accordingly, this surah is started with a description of how the spoils of war obtained from the enemy are to be used. The order given is that it should be used for the common needs of the Muslims. However, to bring home the point that war is not a necessity but an occasional accidental affair, the topic of fighting is left and immediately attention is drawn to becoming righteous and moral humans and to make peace with each other.

8-2 They only are believers whose hearts are full of fear when Allah is mentioned, and when His messages are recited to them they increase them in faith, and in their Lord do they trust,^a

إِنَّمَا المُؤمِنونَ الَّذينَ إِذا ذُكِرَ اللَّهُ وَجِلَت قُلوبُهُم وَإِذا تُلِيَت عَلَيهِم آياتُهُ زادَتهُم إيمانًا وَعَلىٰ رَبِّهِم يَتَوَكَّلونَ (۲)

8-2a: وجل  – It means to feel fear in one’s heart (R), as in: إِنّا مِنكُم وَجِلونَ (We are afraid of you) (15:52); وَقُلوبُهُم وَجِلَةٌ (their hearts are full of fear) (23:60).

زادَتهُم إيمانًا (increase them in faith) – This shows that faith increases and decreases. Thus, evil actions decrease faith and good actions increase faith. There is a hadith in Bukhari that there are more than sixty branches of faith out of which there is no god but Allah is the highest and removing objects from the path that are likely to be injurious is the lowest. Modesty is also a branch of faith. The present-day Muslim’s claim of faith and their practical condition belies these verses and hadith.

8-3 Those who keep up prayer and spend out of what We have given them.

الَّذينَ يُقيمونَ الصَّلاةَ وَمِمّا رَزَقناهُم يُنفِقونَ (۳)

8-4 These are the believers in truth. For them are with their Lord exalted grades and protection and an honorable sustenance.^a

أُولٰئِكَ هُمُ المُؤمِنونَ حَقًّا ۚ لَهُم دَرَجاتٌ عِندَ رَبِّهِم وَمَغفِرَةٌ وَرِزقٌ كَريمٌ (۴)

8-4a: The attributes of a believer are described in the last three verses so that the real purpose of life may be understood. The preparation of the Muslims for war was not done by teaching them about how to excel in the art of warfare but by giving them a lesson in keeping their prayer, spending in the way of Allah, and by telling them that the fear of God should be in their hearts and that they should avoid pride. It was the result of this lesson that the wars of the Companions were bereft of needless bloodshed and were followed after great victories by scenes of forgiveness, gentle treatment and sympathy with God’s creation. 

8-5 Even as thy Lord caused thee to go forth from thy house with truth, though a party of the believers were surely averse,^a

كَما أَخرَجَكَ رَبُّكَ مِن بَيتِكَ بِالحَقِّ وَإِنَّ فَريقًا مِنَ المُؤمِنينَ لَكارِهونَ (۵)

8-5a: كَما – The indication in كَما is to the previous verses, namely that the real work of a believer is what has been explained afore in the verses, that is keeping up prayer, and spending one’s wealth and strength in the way of Allah. It is by walking on this path that one achieves a high spiritual status and honorable sustenance. Thus, the Lord caused the believers to go forth from their houses with truth so that they may be elevated to high ranks and be given honorable sustenance. The obvious reference is to the setting forth of the believers from Madinah for Badr. In other words, Allah commanded the believers to go forth when the necessity to safeguard the truth had become imperative.

The Quran itself provides the best testimony about the conditions in which the Battle of Badr took place. We find a short but succinct description of all the initial stages of the battle in these verses. It is established that when the Holy Prophet set out from Madinah a strong force of disbelievers under the command of Abu Jahal had set forth from Makkah and information about their departure had reached the Holy Prophet. Badr, where the two forces met, is at a distance of eight- or nine-days march from Makkah and three days march from Madinah. It is also true that a trading caravan from Syria under the leadership of Abu Sufyan was on its way to Makkah and the Muslims had information about it. The question that arises is whether the Holy Prophet had set out to plunder the caravan or to repel the Makkan force.

Some scholars of hadith have erred based on unreliable narrations that the Holy Prophet had proceeded from Madinah to plunder the caravan. The reality is that the Holy Prophet had set out to oppose the oncoming host of Abu Jahal which was on its way to attack Madinah. The first testimony that the second statement is correct is found in the words أَخرَجَكَ رَبُّكَ مِن بَيتِكَ (thy Lord caused thee to go forth from thy house). It is obvious that the Holy Prophet’s house was in Madinah and the Holy Prophet’s setting forth is ascribed to the command of Allah. So, it is established that the Holy Prophet did not set forth from Madinah on his own volition or on the recommendation of people but under the command of Allah. If it is argued that maybe Allah’s command was to attack the caravan, then this is belied by the fact that such an incident did not take place which it should have if this was the command of Allah. The second testimony is provided by the word بِالحَقِّ (with truth). As Raghib has written, for any action or statement to be the truth, it must have the following components at the time of its occurrence: بِحَسَب ما یَجِبُ و بقَدَرِ ما یَجِبُ و فی الوقت الذی یجب (that is, it must be in accordance with what is appropriate, and done in a manner that is appropriate and at a time that is appropriate). If the Muslims had come out to attack the trading caravan, then the expedition fails to meet the criteria on all three counts. First, because attacking a peaceful caravan is not بِحَسَب ما یَجِبُ (what is appropriate). Leave alone its appropriateness, there was no need for such an action. Second, It was not بقَدَرِ ما یَجِبُ (in a manner that is appropriate) because the Holy Prophet set out as fully prepared as was possible at the time whereas only about fifty armed men were sufficient for the caravan. Third, it was not و فی الوقت الذی یجب (at a time that is appropriate) because the caravan was well past Madinah and after the battle at Badr the caravan was out of attacking reach. So بِالحَقِّ أَخرَجَ can only be if the Muslims had come out to oppose the army that was marching towards Madinah to crush the Muslims. This situation demanded action to save the truth and the Muslims prepared for it accordingly and it was the right time for this contest. Further, going out to attack the caravan cannot be called بِالحَقِّ because the Quran commands: وَقاتِلوا في سَبيلِ اللَّهِ الَّذينَ يُقاتِلونَكُم (And fight in the way of Allah against those who fight against you) (2:190). The caravan had not made any hostile move and the Quraish too had not waged war till then. This is the reason that on the day of Badr, the Holy Prophet waited for the enemy to initiate aggressive action and it was only when they attacked that the Holy Prophet ordered the defensive actions to begin. The third definitive testimony that the Holy Prophet marched out to meet the attacking army is provided by the unhappiness of some of the believers. The reason for this unhappiness is explained in the next verse, but it is obvious that if the objective was to attack the caravan, no one in the Muslim army would have been unhappy and considered the campaign to be an infliction. Even fifty men were sufficient to loot a caravan, leave alone three hundred. So, the unhappiness of a section of the army shows clearly that the Muslim force had set out to oppose the army making its way to attack Madinah.

8-6 Disputing with thee about the truth after it had become clear — as if they were being driven to death while they saw (it).^a

يُجادِلونَكَ فِي الحَقِّ بَعدَما تَبَيَّنَ كَأَنَّما يُساقونَ إِلَى المَوتِ وَهُم يَنظُرونَ (۶)

8-6a: The fourth testimony is present in the words من بعد ما تبین لھم الحق (after the truth had become clear). Those who were unhappy at going forth did not consider this expedition was needed to save the truth, although Allah says that the need had become manifest. The need to defend the truth could only be called existential for Muslims if the Muslim existence was threatened by the enemy on its way to attack them. Permission to fight is only with people who have initiated hostilities as stated in أُذِنَ لِلَّذينَ يُقاتَلونَ  (Permission (to fight) is given to those on whom war is made) (22:39); وَقاتِلوا في سَبيلِ اللَّهِ الَّذينَ يُقاتِلونَكُم (And fight in the way of Allah against those who fight against you) (2:190) and the intention of the disbelievers had become clear and that made it imperative for the Muslims to go out to meet them. The trading caravan was not coming to attack the Muslims and the Quranic statement about the truth becoming clear cannot apply to it. The fifth and very strong testimony is furnished by the statement كَأَنَّما يُساقونَ إِلَى المَوتِ (as if they were being driven to death). Who would say that attacking a trading caravan is going into the jaws of death. However, the going out to confront the strong force heading to attack Madinah was certainly going into the jaws of death.

8-7 And when Allah promised you one of the two parties that it should be yours, and you loved that the one not armed should be yours, and Allah desired to establish the Truth by His words, and to cut off the root of the disbelievers —^a

وَإِذ يَعِدُكُمُ اللَّهُ إِحدَى الطّائِفَتَينِ أَنَّها لَكُم وَتَوَدّونَ أَنَّ غَيرَ ذاتِ الشَّوكَةِ تَكونُ لَكُم وَيُريدُ اللَّهُ أَن يُحِقَّ الحَقَّ بِكَلِماتِهِ وَيَقطَعَ دابِرَ الكافِرينَ (۷)

8-7a: غَيرَ ذاتِ الشَّوكَةِ – The literal meaning of شَّوكَ is thorns and it also has secondary meanings of vehemence and armament (R).

يُحِقَّ – It is derived from احقاق and the meaning here is demonstration of truth as manifested by arguments and signs.

The mention of two groups and God’s intent: This verse throws further light on the causes of the Battle of Badr. It has clearly been indicated that there were two groups, one armed and the other unarmed, that is the trading caravan and those Muslims mentioned in the previous verse who were fearful. The fearful Muslims wanted to waylay the caravan, but Allah desired the opposite, that is a confrontation with the armed group. As it was Allah at whose behest the Muslims had gone forth from their homes, that is the setting out was at the command of Allah, it follows that the going forth was to oppose the armed group, that is to confront Abu Jahal and not to attack the caravan which was the wish of some weak hearted Muslims. This is the sixth argument that proves the claim. The narrations that allege that the objective of going forth from Madinah was to attack the caravan stand discredited on these grounds. The seventh argument is in the words: وَيُريدُ اللَّهُ أَن يُحِقَّ الحَقَّ بِكَلِماتِهِ (and Allah desired to establish the Truth by His words). It is obvious that by His word is meant some statement by Allah. What connection can there be between Allah’s word and a battle except that there were some prophecies about this battle. Now, there are several prophecies about the Battle of Badr and a confrontation between the Muslims and the disbelievers in which the Muslims will be victorious. There is a clear indication to these prophecies in the term Allah’s word. This battle was not just a battle but a proof, and a very clear proof, about the truth of Islam. On the contrary, there was no prophecy about an attack on a caravan and none took place. The eighth testimony is in the words: يَقطَعَ دابِرَ الكافِرينَ (to cut off the roots of the disbelievers). Thus, Allah’s intent in commanding the Muslims to go forth was to cut off the roots of the disbelievers, that is to crush their strength, and it is obvious that the power of the disbelievers would not be crushed by looting a caravan. For this to happen, it was necessary for the disbelievers to use all their might and yet be destroyed.

8-8 That He might cause the Truth to triumph and bring the falsehood to naught, though the guilty disliked.

لِيُحِقَّ الحَقَّ وَيُبطِلَ الباطِلَ وَلَو كَرِهَ المُجرِمونَ (۸)

8-9 When you sought the aid of your Lord, so He answered you: I will assist you with a thousand of the angels following one another.^a

إِذ تَستَغيثونَ رَبَّكُم فَاستَجابَ لَكُم أَنّي مُمِدُّكُم بِأَلفٍ مِنَ المَلائِكَةِ مُردِفينَ (۹)

8-9a: تَستَغيثونَ –غَوۡث means succor, relief, aid or help and غَیۡث means rain. استغاثة is used both for seeking help and seeking rain (R). The meaning here is seeking help as the context shows. Other uses of the word in the Quran are: فَاستَغاثَهُ الَّذي مِن شيعَتِهِ (he who was of his party cried out to him for help) (28:15); وَإِن يَستَغيثوا يُغاثوا بِماءٍ كَالمُهلِ (and if they cry out for water, they are given water like molten brass) (18:29).

مُردِفينَ – ردف means تَبِع that is to follow, succeed or come after, and اَرۡدَفۡته means mounted him on the horse behind the rider. رَادِفۡ is to ride behind someone and مُرۡدِف is the rider in the front who has someone mounted behind him (R). Thus, رَدِفَ and اَرۡدَف have different meanings. Those who have taken the meaning of مُردِفينَ to be the ones coming after have taken رَدِفَ and اَرۡدَف to mean the same.

What remains to be seen is what is meant by the angels going in the front and who are behind them. It is obvious that the angels made the Muslims steadfast and put awe into the hearts of the disbelievers as stated later: إِذ يوحي رَبُّكَ إِلَى المَلائِكَةِ أَنّي مَعَكُم فَثَبِّتُوا الَّذينَ آمَنوا ۚ سَأُلقي في قُلوبِ الَّذينَ كَفَرُوا الرُّعبَ (When thy Lord revealed to the angels: I am with you, so make firm those who believe. I will cast terror into the hearts of those who disbelieve) (8:12). Hence, the angels were preceding the Muslim army and behind them was the Muslim force. Raghib has given the following meaning: قیل المراد المتقد مین لِلۡعَسۡکَرِ یلقون فی قلب الِعدَی الرُّعۡبَ

 The statement in this verse was revealed at the time the Holy Prophet set out from Madinah as is shown by the use of the word إِذ . Muslims realized their own weakness and the strength of the enemy and asked for help from Allah. If the objective had been to plunder the caravan, then it would not be an occasion to ask for help. It is equally obvious that when a group is afraid and feels that they are being pushed into the jaws of death, that they would ask for help. This is the ninth testimony that the Muslim force had set out to oppose the army of the disbelievers and not to attack a caravan.

Why were one thousand angels specified: One thousand is a whole number and the other thing is that the enemy numbered around one thousand and so Allah promised a like number of angels to assist. See 124a.

8-10 And Allah gave it only as good news, and that your hearts might be at ease thereby. And victory is only from Allah; surely Allah is Mighty, Wise.^a

وَما جَعَلَهُ اللَّهُ إِلّا بُشرىٰ وَلِتَطمَئِنَّ بِهِ قُلوبُكُم ۚ وَمَا النَّصرُ إِلّا مِن عِندِ اللَّهِ ۚ إِنَّ اللَّهَ عَزيزٌ حَكيمٌ (۱۰)

8-10a: Two things are mentioned here regarding the promised assistance by angels. The first is that this is good news for the Muslims because their small force of three hundred was no match for the enemy one thousand strong. The promise of assistance by the angels communicated the good news of a victory and conveyed that the Hand of Allah was supporting them. The Muslims had been told earlier that there would be a confrontation between them and the disbelievers in which they would triumph and be victorious and the disbelievers would turn their back and run away: سَيُهزَمُ الجَمعُ وَيُوَلّونَ الدُّبُرَ (Soon shall the hosts be routed, and they will show (their) back) (54:45). It is also mentioned how this assistance will take place and the angels are mentioned because three hundred men could not overcome one thousand unless some other factors came into play. These factors had to be such that they favored the Muslims and were unfavorable for the disbelievers. Assistance by angels fits this premise and further shows that such assistance was beyond human endeavor and was purely created by Allah. The angels are the agency through whom Allah’s commands are carried out, hence they are mentioned because they are the intermediaries.

The second thing that is stated is that your hearts may be at ease thereby. Creating peace in the heart is also the work of angels, and it is common experience that a person can accomplish great tasks when his heart is at ease, but the same person is unable to benefit from his strength and resources when his heart is uneasy. 

The third thing that is stated about the angels in 8:12 is سَأُلقي في قُلوبِ الَّذينَ كَفَرُوا الرُّعبَ (I will cast terror in the hearts of those who disbelieve). It is true that if the disbelievers had been equally steadfast as the believers, the believers would not have gained victory. It is for this reason that it is stated that the disbelievers will be terror stricken. This is indicated using the word مُردِفينَ for the angels in the previous verse, that is they will precede the Muslim troops putting terror into the hearts of the disbelievers so that the disbelievers will not be able to stand their ground. 

Given that these were the three purposes for the coming of the angels and the fact that all three purposes were accomplished shows clearly that the angels did in fact come and their coming strengthened the hearts of the Muslims and overawed the disbelievers.

The angels did not fight in the Battle of Badr: The question that remains is whether the angels in the garb of men or in some other fashion participated in fighting the disbelievers. There are different opinions about this. In one narration there is a mention that a Helper in pursuit of of a disbeliever in the battle heard the crackle of a whip and the disbeliever went down. He mentioned this to the Holy Prophet, who said that this happened with the help of the angels. In another narration Abu Jahal enquired from Ibn Masud how was it that they heard voices but did not see any faces. He replied that they were angels. Both these narrations indicate that no one saw the angels, but they did participate in the fighting. Some have said that the angels in the shape of men were wearing white clothes and fighting alongside the believers. The Quran clearly contradicts the two reports, and the words of this verse are definitive in solving this controversy. Accordingly, Imam Razi writes in Kabir: والذی یدل علیٰ صحة ان الملائکة ما نزلوا للقتال قالہ تعالیٰ و ما جعله اللّٰه الا بشری الخ (This verse provides testimony to the truth of the fact that the angels did not come down to fight) and in support of this he quotes a narration from Ibn Abbas in which it is stated that after the Holy Prophet had finished praying under the canopy, he told Caliph Abu Bakr البشر بنصر اللّٰه و لقدرایت فی منامی جبرائیل یقدم الخیل  (Rejoice at the assistance of Allah. I saw in my vision that Gabriel was walking ahead of the army). Imam Razi then writes that this shows that the purpose of the coming of the angels was only as good news and this negates their taking any steps in the fighting. Similarly Ruh Al Maani states under this verse: فی الایة اشعاربان الملائکة لم یباشر وا قتالاً و ھو مذھب لبعضہم  (It appears from this verse that the angels did not fight but this is the belief of some).

It is clear from note 3-126a that there is near unanimous consent that in no battle except Badr did the angels participate in the fighting. Further, it is shown in the discussion above that the angels did not fight in the Battle of Badr either. A little reflection shows that out of the three battles in which the coming of angels is mentioned, there is agreement that in two of those, the angels did not participate in the fighting. The reason why the angels came in two of the battles must be the same as why they came in the third battle. Hence making the Battle of Badr as an exception is erroneous. Apart from this, the Quran itself has given a verdict on this: فَأَرسَلنا عَلَيهِم ريحًا وَجُنودًا لَم تَرَوها (so We sent against them a strong wind and hosts that you saw not) (33:9). This revelation is about the Battle of Khandaq. The angels are referred to as hosts that the Muslims did not see. This provides definitive testimony that the help of angels was not in the form of fighting but of a different kind. Their coming was not in a form that one thousand angels joined the three hundred believers to make a fighting force of thirteen hundred. However, the overcoming of one thousand by the three hundred is certain testimony that the Muslims received aid from an unseen source.