8. [al-Anfal, Medina 88, after Badr 2H]
The Quranic Text & Ali’s Version:
إِن تَسْتَفْتِحُواْ
فَقَدْ جَاءكُمُ
الْفَتْحُ وَإِن
تَنتَهُواْ
فَهُوَ خَيْرٌ
لَّكُمْ...
8: 19. (O unbelievers!) if ye prayed for victory and judgment, now hath the judgment come to you:
C1193. Fath: victory, decision, judgment.
The Quraish in Makkah had prayed for victory: they were confident that their superior numbers, equipment, and experience would be decisive.
With a play on the word, they are told that the decision had come, and the victory-but not in the sense they had hoped for!
if ye desist (from wrong), it will be best for you:
...وَإِن تَعُودُواْ نَعُدْ ...
if ye return (to the attack) so shall We.
...وَلَن تُغْنِيَ عَنكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ...
Not the least good will your forces be to you even if they were multiplied:
...وَأَنَّ اللّهَ مَعَ الْمُؤْمِنِينَ ﴿١٩﴾
for verily Allah is with those who believe.
الَّذِينَ عَاهَدتَّ
مِنْهُمْ ثُمَّ
يَنقُضُونَ
عَهْدَهُمْ
فِي كُلِّ
مَرَّةٍ...
8: 56. They are those with whom thou didst make a Covenant, but they break their covenant every time
C1224. The immediate occasion was the repeated treachery of the Banu Quraiza after their treaties with the Muslims. But the general lesson remains, as noted in the two following verses.
Treachery in war is doubly wrong, for it endangers so many lives. Such treachery should be punished in such a way that it gets no chance again. Not only the actual perpetrators but those who follow their standard should be rendered powerless.
And the broken treaty should be denounced so that the innocent party can at least fight on equal terms.
From actual physical warfare we can carry the same lesson to spiritual warfare. A truce or understanding is possible with those who respect definite principles, not with those who have no principles and are merely out for oppression and wickedness.
...وَهُمْ لاَ يَتَّقُونَ ﴿٥٦﴾
and they have not the fear (of Allah).
فَإِمَّا
تَثْقَفَنَّهُمْ
فِي الْحَرْبِ
فَشَرِّدْ بِهِم
مَّنْ خَلْفَهُمْ
لَعَلَّهُمْ
يَذَّكَّرُونَ ﴿٥٧﴾
8: 57. If ye gain the mastery over them in war, disperse, with them, those who follow them, that they may remember.
C1224a. The purpose of the verse is to urge Muslims to act against their enemies described above with a severity and resoluteness which would serve as a deterrent to other enemies of Islam who might be inclined to follow their example and act treacherously towards Muslims. (Eds.).
وَإِمَّا تَخَافَنَّ
مِن قَوْمٍ
خِيَانَةً
فَانبِذْ إِلَيْهِمْ
عَلَى سَوَاء...
8: 58. If thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms:
...إِنَّ اللّهَ لاَ يُحِبُّ الخَائِنِينَ ﴿٥٨﴾
for Allah loveth not the treacherous.
وَلاَ
يَحْسَبَنَّ
الَّذِينَ
كَفَرُواْ
سَبَقُواْ
إِنَّهُمْ لاَ
يُعْجِزُونَ ﴿٥٩﴾
8: 59. Let not the unbelievers think that they can get the better (of the godly):
they will never frustrate (them).
...وَأَعِدُّواْ
لَهُم مَّا
اسْتَطَعْتُم
مِّن قُوَّةٍ
وَمِن رِّبَاطِ
الْخَيْلِ...
8: 60. Against them make ready your strength to the utmost of your power, including steeds of war,
C1225. The immediate occasion of this injunction was the weakness of cavalry and appointments of war in the early fights of Islam. But the general meaning follows.
In every fight, physical, moral, or spiritual, arm yourself with the best weapons and the best arms against your enemy, so as to instill wholesome respect into him for you and the Cause you stand for.
...تُرْهِبُونَ بِهِ عَدْوَّ اللّهِ وَعَدُوَّكُمْ...
to strike terror into (the hearts of) the enemies, of Allah and your enemies,
...وَآخَرِينَ مِن دُونِهِمْ لاَ تَعْلَمُونَهُمُ اللّهُ يَعْلَمُهُمْ...
and others besides, whom ye may not know, but whom Allah doth know.
C1226. There are always lurking enemies whom you may not know, but whom Allah knows. It is your duty to be ready against all, for the sacred Cause under whose banner you are fighting.
...وَمَا تُنفِقُواْ مِن شَيْءٍ فِي سَبِيلِ اللّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ ﴿٦٠﴾
Whatever ye shall spend in the Cause of Allah, shall be repaid unto you,
and ye shall not be treated unjustly.
C1227. Be always ready and put all your resources into your Cause. You do not do so in vain. Allah's reward will come in various forms. He knows all, and His reward will always be more generous than you can possibly deserve.
وَإِن جَنَحُواْ
لِلسَّلْمِ
فَاجْنَحْ لَهَا
وَتَوَكَّلْ
عَلَى اللّهِ...
8: 61. But if the enemy incline towards peace, do thou (also) incline towards peace,
and trust in Allah:
...إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿٦١﴾
for He is the one that heareth and knoweth (all things).
C1228. While we must always be ready for the good fight lest it be forced on us, even in the midst of the fight we must always be ready for peace if there is any inclination towards peace on the other side.
There is no merit merely in a fight by itself. It should be a joyful duty not for itself, but to establish the reign of peace and righteousness and Allah's Law.
وَإِن
يُرِيدُواْ
أَن يَخْدَعُوكَ
فَإِنَّ حَسْبَكَ
اللّهُ...
8: 62. Should they intend to deceive thee, verily Allah sufficeth thee:
...هُوَ الَّذِيَ أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ ﴿٦٢﴾
He it is that hath strengthened thee with his aid and with (the company of) the believers:
C1229. In working for peace there may be a certain risk of treachery on the other side. We must take that risk: because the men of Faith have Allah's aid to count upon and the strength of the united body of the righteous. (R).
وَأَلَّفَ بَيْنَ
قُلُوبِهِمْ...
8: 63. And (moreover) He hath put affection between their hearts:
...لَوْ أَنفَقْتَ مَا فِي الأَرْضِ جَمِيعاً مَّا أَلَّفَتْ بَيْنَ قُلُوبِهِمْ...
not if thou hadst spent all that is in the earth, couldst thou have produced that affection,
...وَلَـكِنَّ اللّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ ﴿٦٣﴾
but Allah hath done it:
for He is Exalted in might, Wise.
C1230. On the immediate occasion, the greatest miracle and most wonderful working of Allah's grace was the union of hearts produced among the jarring, war-like, excitable Clements of Arabia under the gentle, firm, and wise guidance of Muhammad, the Messenger of Allah.
At all times we must pray to Allah for this gift above all, -union, understanding, and pure and sincere affection among those who take Allah's name. With it there is strength and success. Without it there is humiliation, slavery, and moral degradation.
There may be many causes of difference and dispute. The reconciliation can only come from the glory and wisdom of Allah.
يَا
أَيُّهَا النَّبِيُّ
حَسْبُكَ اللّهُ
وَمَنِ اتَّبَعَكَ
مِنَ الْمُؤْمِنِينَ ﴿٦٤﴾
8: 64. O Prophet! sufficient unto thee is Allah, (unto thee) and unto those who follow thee among the believers.
C1231. The Believers: mere lip-profession of belief, or even the kind of belief that does not result in action, is not enough.
To those whose belief is so sincere that it results in complete trust in Allah and in fearless action in His service, the consequences on this earth do not matter. Allah's good pleasure is enough for them.
يَا أَيُّهَا
النَّبِيُّ
حَرِّضِ الْمُؤْمِنِينَ
عَلَى الْقِتَالِ...
8: 65. O Prophet!
rouse the believers to the fight.
...إِن يَكُن مِّنكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُواْ مِئَتَيْنِ...
If there are twenty amongst you, patient and persevering, they will vanquish two hundred:
...وَإِن يَكُن مِّنكُم مِّئَةٌ يَغْلِبُواْ أَلْفًا مِّنَ الَّذِينَ كَفَرُواْ...
if a hundred, they will vanquish a thousand of the unbelievers:
...بِأَنَّهُمْ قَوْمٌ لاَّ يَفْقَهُونَ ﴿٦٥﴾
for these are a people without understanding.
C1232. In a fight, odds of ten to one against any one are appalling. But they do not daunt the men of faith. Whether they personally win or die, their Cause prevails. They are sure to win: because;
- they have divine aid, and
- even humanly speaking, those who take up arms against truth and righteousness are fools, and their seeming power is but a broken reed.
الآنَ
خَفَّفَ اللّهُ
عَنكُمْ وَعَلِمَ
أَنَّ فِيكُمْ
ضَعْفًا...
8: 66. For the present, Allah hath lightened your (task), for He knoweth that there is a weak spot in you:
C1233. Given equal conditions, Muslims on account of their faith could win against odds of ten to one. But where their organization and equipment are weak, as was the case about the time of Badr, they were set a lighter task, and asked to tackle no more than odds of two to one against them.
As a matter of fact at Badr they won through against odds of more than three to one.
...فَإِن يَكُن مِّنكُم مِّئَةٌ صَابِرَةٌ يَغْلِبُواْ مِئَتَيْنِ ...
but (even so), if there are a hundred of you, patient and persevering, they will vanquish two hundred,
...وَإِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُواْ أَلْفَيْنِ بِإِذْنِ اللّهِ...
and if a thousand, they will vanquish two thousand, with the leave of Allah:
...وَاللّهُ مَعَ الصَّابِرِينَ ﴿٦٦﴾
for Allah is with those who patiently persevere.
8: 19
Asad If you have been praying for victory, [O believers] - victory has now indeed come unto you. And if you abstain [from sinning], it will be for your own good; but if you revert to it, We shall revoke [Our promise of aid] - and never will your community be of any avail to you, however great its numbers: for, behold, God is [only] with those who believe! 21
Pickthall (O Qureysh!) If ye sought a judgment, now hath the judgment come unto you. And if ye cease (from persecuting the believers) it will be better for you, but if ye return (to the attack) We also shall return. And your host will avail you naught, however numerous it be, and (know) that Allah is with the believers (in His guidance).
Transliteration In tastaftihu_ faqad ja_'akumul fath(u), wa in tantahu_ fahuwa khairul lakum, wa in ta'u_du_ na'ud, wa lan tugniya 'ankum fi'atukum syai'aw walau kasurat, wa annalla_ha ma'al mu'minin(a).
[[ Asad’s note - 21 There is no unanimity among the commentators as to whether this verse is addressed to the believers or to their opponents at Badr, that is, the pagan Quraysh. While some of the commentators (e.g., Razi) are of the opinion that it is an admonition to the believers and understand it in the sense rendered by me above, others maintain that it is a warning addressed to the Quraysh. In order to justify this view, they give to the word fath (lit., "opening") occurring in the first sentence the meaning of "judgment" or "decision" (which is undoubtedly permissible from the linguistic point of view), and arrive at the following rendering: "If you have been seeking a decision [O unbelievers] - a decision has now indeed come unto you. And if you abstain [from making war on God and His Apostle], it will be for your own good; but if you revert to it, We shall revert [to defeating you] - and never will your army be of any avail to you, however great its numbers: for, behold, God is with the believers! " As can be seen from this alternative rendering, the difference in interpretation pivots on the tropical meaning which one gives to the words fath ("decision" or "victory") and fi'ah ("army" or "community"). As regards the latter, it is to be borne in mind that its primary significance is "a group" or "a congregated body of men" - more or less synonymous withta'ifah or jama'ah; it can, therefore, be used to denote "an army" as well as "a community". Similarly, the expression na'ud can be understood in either of two ways: namely, as meaning "We shall revert [to defeating you] " - or, as in my rendering, " We shall revoke [Our promise of aid] " - addressed, in the one instance to the nbelievers, and in the other, to the believers. (For the use of the verb 'ada in the sense of "he revoked", see Taj al-'Arus; also Lane V, 2189.)
But while both interpretations of the above verse are linguistically justified, the one adopted by me (and supported, according to Ibn Kathir, by Ubayy ibn Ka'b) is in greater harmony with the context, inasmuch as both the preceding and subsequent passages are unmistakably addressed to the believers. Thus, the verse must be understood as a reminder to the Muslims that God will be with them only so long as they remain firm in faith and righteous in action, and that, however large their community may be in the future, they will be powerless unless they are true believers. ]]
[[ Alis notes
1191 When the battle began, the Holy Prophet prayed, and threw a handful of dust or sand at the enemy, which, as described in traditions, struck the eyes of the enemy. This had a great psychological effect, (8.17)
1192 Numerically the odds against the Muslims were three to one. In other ways they were at a disadvantage: of arms and equipment they had but little, while the enemy were well-found: they were inexperienced, while the Quraish had brought their foremost warriors. In all this there was a test, but the test was accompanied by gracious favours of countless value: their Commander was one in whom they had perfect faith, and for whom they were ready to lay down their lives; the rain refreshed them; their spirit was unshaken; and they were fighting in Allah's cause. Thus the trial or test became itself a blessing. (8.17)
1193 Fath = victory, decision, judgment. The Quraish in Makkah had prayed for victory: they were confident that their superior numbers, equipment, and experience would be decisive. With a play on the word, they are told that the decision had come, and the victory-but not in the sense they had hoped for! (8.19) ]]
8: 56
Asad As for those with whom you have made a covenant, and who thereupon break their covenant on every occasion [note 59], not being conscious of God-
Pickthall Those of them with whom thou madest a treaty, and, then at every opportunity they break their treaty, and they keep not duty (to Allah).
Transliteration Allazina 'a_hatta minhum summa yanqudu_na 'ahdahum fi kulli marratiw wa hum la_ yattaqu_n(a).
8: 57
Asad if you find them at war [with you], make of them a fearsome example for those who follow them [note 60]
Pickthall If thou comest on them in the war, deal with them so as to strike fear in those who are behind them, that haply they may remember.
Transliteration Fa imma_ tasqafannahum fil harbi fa syarrid bihim man khalfahum la'allahum yazzakkaru_n(a).
[[ Asad’s note 60 – Lit., ………”fight against them and inflict an exemplary punishment on them”.
8: 58
Asad or, if you have reason to fear treachery [note 61] from people [with whom you have made covenant], cast it back at them in asn equitable manner [note 62]: for, verily God does not love the treacherous!
Pickthall And if thou fearest treachery from any folk, then throw back to them (their treaty) fairly. Lo! Allah loveth not the treacherous.
Transliteration Wa imma_ takha_fanna min qaumin khiya_natan fambiz ilaihim 'ala_ sawa_'(in), innalla_ha la_ yuhibbul kha_'inin(a).
[[ Asad’s note 61 – The “reason to fear treachery” must not, of course, be based on mere surmise but on clear, objcive eveidence (Tabari, Baghawi, Razi; also Manar X, 58).
62 – I.e., “renounce the covenant in an equitable manner (‘ala sawa’). Tabari explains this sentence thus: “Before making war on them, inform them that because of the clear evidence of their treachery you have renounced the treaty which existed between you and them, so that both you and they should know that you are at war with them.” Baghawi, in his commentary on this verse, gives an almost identical interpretation and adds, “so that they should not be under false impression that you have renounced the treaty after having started the war.” Thus, the concluding sentence of this verse – “God does not love the treacherous” - is a warning to the believers as well as to their enemies (Manar X, 58f.). ]]
8: 59
Pickthall And let not those who disbelieve suppose that they can outstrip (Allah's purpose). Lo! they cannot escape.
Transliteration Wa la_ tahsabannal lazina kafaru_ sabaqu_, innahum la_ yu'jizu_n(a).
8: 60
Asad Hence, make ready against them whatever force and war mounts [note 64] you are able to muster, so that you might deter thereby the enemies of God, who are your enemies as well, and others besides them of whom you may be unaware, [but] whom God is aware: and whatever you may expend [note 66] in God’s cause shall be repaid to you in full, and you shall not be wronged.
Pickthall Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not. Allah knoweth them. Whatsoever ye spend in the way of Allah it will be repaid to you in full, and ye will not be wronged.
Transliteration Wa a'iddu_ lahum mastata'tum min quwwatiw wa mir raba_til khaili turhibu_na bihi 'aduwwall_hi wa 'aduwwakum wa a_kharina min du_nihim, la_ ta'lamu_nahum, alla_hu ya'lamuhum, wa ma_ tunfiqu_ min syai'in fi sabililla_hi yuwaffa ilaikum wa antum la_ tuzlamu_n(a).
[[ Ali’s notes - 1225 The immediate occasion of this injunction was the weakness of cavalry and appointments of war in the early fights of Islam. But the general meaning follows. In every fight, physical, moral, or spiritual, arm yourself with the best weapons and the best arms against your enemy, so as to instill wholesome respect into him for you and the Cause you stand for. (8.60)
1226 There are always lurking enemies whom you may not know, but whom Allah knows. It is your duty to be ready against all, for the sacred Cause under whose banner you are fighting. (8.60)
]]
[[ Asad’s notes – 64 – Lit., “tethering of horses” (ribat al-khayl): an expression which signifies “holding in readiness mounted troops at all points open to enemy invasion (thughur)”: hence, tropically, the overall maintenance of military prearedness.
note 66 – I.e., of resources, efforts and sacrifices of life. ]]
8: 61
Pickthall And if they incline to peace, incline thou also to it, and trust in Allah. Lo! He is the Hearer, the Knower.
Transliteration Wa in janahu_ lis salmi fajnah laha_ wa tawakkal 'alalla_h(i), innahu_ huwas sami'ul 'alim(u).
8: 62
Asad And should they seek but to deceive you [by their show of peace] – behold, God is enough for you [note 67]. He it is who ahs strengthened you with His succor, and by giving you believing followers [note 68].
Pickthall And if they would deceive thee, then lo! Allah is sufficient for thee. He it is Who supporteth thee with His help and with the believers,
Transliteration Wa iy yuridu_ ay yakhda'u_ka fa inna hasbakalla_h(u), huwal lazi ayyada bi nasrihi wa bil mu'minin(a).
[[ Asad’s note 67 – The implication is that “even if they offer peace only with a view to deceiving you, this [offer of] peace must be accepted since all judgment [of their intentions] must be based on outward evidence alone” (Razi): in other words, mere suspicion cannot be made an excuse for rejecting an offer of peace.
68 - …………..thus signifying the visible means (wasitah) by which God succored the Prophet. ]]
[[ Ali’s note - 1229 In working for peace there may be a certain risk of treachery on the other side. We must take that risk: because the men of Faith have Allah's aid to count upon and the strength of the united body of the righteous. (8.62) ]]
[[ Ruby’s note – Giving the benefit of doubt to enemies, adversaries and rivals is as per the spirit of Islam. If there is a risk in going ahead with this good work, accepting this risk in itself is a step towards earning success and victory before God if one places trust in God. In the final hour the victory would be coming for the ones who has taken the risk in the cause of peace in serving God.]]
8: 63
Asad whose hearts He has brought together : [for,] if you had expended all that is on earth, you could not have brought their hearts together: ……..
Pickthall And (as for the believers) hath attuned their hearts. If thou hadst spent all that is in the earth thou couldst not have attuned their hearts, but Allah hath attuned them. Lo! He is Mighty, Wise.
Transliteration Wa allafa baina qulu_bihim, lau anfaqta ma_ fil ardi jami'am ma_ allafta baina qulu_bihim wa la_kinnalla_ha allafa bainahum, innahu_ 'azizun hakim(un).
8: 64
Pickthall O Prophet! Allah is sufficient for thee and those who follow thee of the believers.
Transliteration Ya_ ayyuhan nabiyyu hasbukalla_hu wa manittaba'aka minal mu'minin(a).
[[ Ruby’s notes – The affection and allegiance with which the followers of the Prophet fought and carried out all his commands and the enormous trust and confidence they placed on the Prophet is indeed an extra-ordinary leverage and help in carrying out the prophetic mission. God is reminding the Prophet of this extra-ordinary empowerment and gift and reminding that this could not be possible except by God’s help.]]
[[ Ali’s notes - 1230 On the immediate occasion, the greatest miracle and most wonderful working of Allah's grace was the union of hearts produced among the jarring, war-like, excitable clements of Arabia under the gentle, firm, and wise guidance of Muhammad, the Messenger of Allah. At all times we must pray to Allah for this gift above all,-union, understanding, and pure and sincere affection among those who take Allah's name. With it there is strength and success. Without it there is humiliation, slavery, and moral degradation. There may be many causes of difference and dispute. The reconciliation can only come from the glory and wisdom of Allah. (8.63)
1231 The Believers: mere lip-profession of belief, or even the kind of belief that does not result in action, is not enough. To those whose belief is so sincere that it results in complete trust in Allah and in fearless action in His service, the consequences on this earth do not matter. Allah's good pleasure is enough for them. (8.64) ]]
8: 65
Asad O Prophet! Inspire the believers to conquer all fear of death when fighting [note 69]…………….
Pickthall O Prophet! Exhort the believers to fight. If there be of you twenty steadfast they shall overcome two hundred, and if there be of you a hundred steadfast they shall overcome a thousand of those who disbelieve, because they (the disbelievers) are a folk without intelligence.
Transliteration Ya_ ayyuhan nabiyyu harridil mu'minina 'alal qita_l(i), iy yakum minkum 'isyru_na sa_biru_na yaglibu_ mi'atain(i), wa iy yakum minkum mi'atuy yaglibu_ alfam minal lazina kafaru_ bi annahum qaumul la_ yafqahu_n(a).
[[ Asad’s note 69 – For an explanation of the phrase “harrid al-muminin”, see suraah 4, note 102……….
note 70 – Some of the commentators see this verse a divine prediction, ……the above view is not tenable………an exhortation to the believers to conquer all fear …….that they might be able to overcome an enemy many times their number (Razi: see also Manar X, 87)………………]]
[[ Ali’s note - 1232 In a fight, odds of ten to one against any one are appalling. But they do not daunt the men of faith. Whether they personally win or die, their Cause prevails. They are sure to win: because (1) they have divine aid, and (2) even humanly speaking, those who take up arms against truth and righteousness are. fools, and their seeming power is but a broken reed. (8.65)
]]
[[Ruby’s note – This is an exhortation and an inspirational verse, the numbers one versus twenty is an expression of that exhortation. In reality it could be less or even more that taken place in history. Anyway what is conveyed here: if one fights with faith and determination keeping trust in God. that would be the determining factor in defeating a greater enemy or opponent against enormous odds. The cause here is placed on divine assistance and guidance available only when one earns it through faith and trust in God and willingness to commit oneself in the cause.
This is the true cause and consequence rather than who has more military power or wealth or political power, etc. The non-believers on the other hand would not have this advantage because they do not understand the true cause of success and victory.]]
8: 66
Pickthall Now hath Allah lightened your burden, for He knoweth that there is weakness in you. So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand (steadfast) they shall overcome two thousand by permission of Allah. Allah is with the steadfast.
Transliteration Al'a_na khaffafalla_hu 'ankum wa 'alima anna fikum da'fa_(n), fa iy yakum minkum mi'atun sa_biratuy yaglibu_ mi'atain(i), wa iy yakum minkum alfuy yaglibu_ alfaini bi iznilla_h(i), walla_hu ma'as sa_birin(a).
[[ Ali’s notes: -
1233 Given equal conditions, Muslims on account of their faith could win against odds of ten to one. But where their organization and equipment are weak, as was the case about the time of Badr, they were set a lighter task, and asked to tackle no more than odds of two to one against them. As a matter of fact at Badr they won through against odds of more than three to one. (8.66) ]]