The battle of Badr

The battle of Badr

700 camels, 1000 warriors, 100+ horses of Mecca

vs. 300+ warriors70 camels 2 horses of Believers

3: 13 Battle of Badr

3: 13

Yusuf Ali "There has already been for you a Sign in the two armies that met (in combat): one was fighting in the cause of Allah the other resisting Allah; these saw with their own eyes twice their number. But Allah doth support with His aid whom He pleaseth. In this is a warning for such as have eyes to see."

Pickthall There was a token for you in two hosts which met: one army fighting in the way of Allah, and another disbelieving, whom they saw as twice their number, clearly, with their very eyes. Thus Allah strengtheneth with His succour whom He will. Lo! herein verily is a lesson for those who have eyes.

Transliteration Qad ka_na lakum a_yatun fi fi'atainiltaqata_, fi'atun tuqa_tilu fi sabililla_hi wa ukhra_ ka_firatuy yaraunahum mislaihim ra'yal 'ain(i), walla_hu yu'ayyidu bi nasrihi may yasya_'(u), inna fi za_lika la'ibratal li ulil absa_r(i).

[ Ali’s notes - 352 This refers to the battle of Badr in Ramadhan in the second year of the Hijra. The little exiled community of Makkan Muslims, with their friends in Madinah had organised themselves into a God-fearing community, but were constantly in danger of being attacked by their Pagan enemies of Makkah in alliance with some of the disaffected elements (Jews and Hypocrites) in or near Madinah itself. The design of the Makkans was to gather all the resources they could, and with an overwhelming force, to crush and annihilate Muhammad and his party. To this end Abu Sufyan was leading a richly-laden caravan from Syria to Makkah. He called for armed aid from Makkah, The battle was fought in the plain of Badr, about 150 kilometers south-west of Madinah. The Muslim force consisted of only about 313 men, mostly ill-armed, but they were led by Muhammad, and they were fighting for their Faith. The Makkan army, well-armed and well-equipped, numbered over a thousand and had among its leaders some of the most experienced warriors of Arabia, including Abu Jahl, the inveterate foe and persecutor of Islam. Against all odds the Muslims won a brilliant victory, and many of the enemy leaders, including Abu Jahl, were killed. (3.13)

353 It was impossible, without the miraculous aid of Allah, for such a small and ill-equipped force as was the Muslim band, to defeat the large and well-found force of the enemy. But their Faith, firmness, zeal, and discipline won them divine aid. Enemy prisoners stated that the enemy ranks saw the Muslim force to be many times larger than it was. (3.13) ]

Sura-3 [Al-Imran, Medina 89 ]

The Quranic Text & Ali’s version:

وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ...

3:123. Allah had helped you at Badr, when ye were a contemptible little force;

...فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ ﴿١٢٣﴾

then fear Allah; thus may ye show your gratitude.

C444. Gratitude to Allah is not to be measured by words. It should show itself in conduct and life.

If all the Muslims had learnt the true lesson from the victory at Badr, their archers would not have left the posts appointed for them, nor the two tribes mentioned in the last note ever wavered in their faith.

Asad’s Version:

3: 123

Asad for, indeed, God did succor you at Badr, when you were utterly weak. Remain, then, conscious of God, so that you might have cause to be grateful.

Yusuf Ali Allah had helped you at Badr when ye were a contemptible little force; then fear Allah; thus may ye show your gratitude.

Pickthall Allah had already given you the victory at Badr, when ye were contemptible. So observe your duty to Allah in order that ye may be thankful.

Transliteration Wa laqad nasarakumulla_hu bi badriw wa antum azillah(tun), fattaqulla_ha la'allakum tasykuru_n(a).

Sura-4 [Al Nissa Medina 92]

The Quranic Text & Ali’s version:

فَقَاتِلْ فِي سَبِيلِ اللّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ...

4:84. Then fight in Allah's cause -- thou art held responsible only for thyself, and rouse the believers.

... عَسَى اللّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ...

It may be that Allah will restrain the fury of the unbelievers:

... وَاللّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلاً ﴿٨٤﴾

for Allah is the strongest in might and in punishment.

C603. The courage of Muhammad was as notable as his wisdom, his gentleness, and his trust in Allah. Facing fearful odds, he often stood alone, and took the whole responsibility on himself. But his example and visible trust in Allah inspired and roused the Muslims, and also -speaking purely from a human point of view- restrained the fury of his enemies.

When we consider that he was Allah's inspired Messenger to carry out His Plan, we can see that nothing can resist that Plan. If the enemy happens to have strength, power, or resources, Allah's strength, power, and resources are infinitely greater. If the enemy is meditating punishment on the righteous for their righteousness. Allah's punishment for such wickedness will be infinitely greater and more effective.

Asad’s Version:

4: 84 [ an-Nisa, Medina 92]

Asad Fight you [note 101] , then , in God's cause - since you are but responsible for your own self - and inspire the believers to overcome all fear of death [note 102]. God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in ability to deter.

Yusuf Ali Then fight in Allah's cause thou art held responsible only for thyself and rouse the believers. It may be that Allah will restrain the fury of the unbelievers: for Allah is the strongest in might and in punishment.

Pickthall So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except for thyself and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment.

Fa qa_til fi sabililla_h(i), la_ tukallafu illa_ nafsaka wa harridil mu'minin(a),'asalla_hu ay yakuffa ba'sal lazina kafaru_, walla_hu asyaddu ba'saw wa asyaddu tankila_

[[ Asad’s note 101 - ………The above exhortation is to be understood in the context of a war already in progress, and not as an incitement to war.

note 102 – The term ‘harad’ signifies “corruption of body and mind” or “corruption in one’s conduct”, as well as “constant disquietude of mind” (Qamus). ..In the two instances where this verb occurs I nteh Quran (in this as well as in 8:65), it has the imperative form: “Render the believers free of all disquietude of mind” or, tropically, “of all fear of death”. The usual rendering of the phrase “harrid al-mu’minin’ as “urge [or “rouse” or “stir up”] the believers” does not convey the full meaning of the verb “harrada”, notwithstanding the fact that it has been suggested by some of the classical philologists….]]

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[[Asad’s introduction to surah Al-Anfal: Most …….was revealed during and immediately after the battle of Badr, in the year 2H; but some of its verses, and particularly the concluding section, are considered to be of a later date. since it deals almost entirely with the battle of Badr and the lessons to be derived from it, a historical survey is necessary for a correct understanding of this surah. In the month of Shaban, 2 H., the Muslims of Median learned that a great Meccan trade caravan, which had gone to Syria some months earlier under the leadership of Abu Sufyan, had started on its return journey southwards and would be passing Median a few weeks later.

Yusuf Ali’s Introduction – The date of this surah is shortly after the battle of Badr, which was fought on Friday, the 17^th of Ramadan in the second year of Hijra.

8: 1 They will ask you about the spoils of war. Say: “All spoils of war belong to God and the Apostle.” Remain then conscious of God, and keep alive the bonds of brotherhiid among yourselves, and pay heed unto God and His Apostle, if you are believers!

8:2-4 Believers are only they whose hearts tremble with awe whenever God is mentioned, and whose faith is strengthened whenever His message are conveyed unto them, and who is their Sustainer place their trust – those who are constant in prayer

and spend on others out of what We have provided for them as sustenance: it is they, they who are truly believers! Theirs shall be great dignity in their Sustainer’s sight, and forgiveness of sins, and a most excellent sustenance.

Sura- 8 [ Al-Anfal Median 75]

The Quranic Text & Ali’s version:

يَسْأَلُونَكَ عَنِ الأَنفَالِ...

8:1. They ask thee concerning (things taken as) spoils of war.

C1178. The occasion was the question of the division of the booty after the battle of Badr- See Introduction to this Surah.

...قُلِ الأَنفَالُ لِلّهِ وَالرَّسُولِ...

Say:

"(such) spoils are at the disposal of Allah and the Messenger:

C1179. Booty taken in a lawful and just war. It belongs to the Cause, in this case the Cause of Allah, as administered by His Messenger. The chief thing is to remain staunch to the Cause of Allah, and have no differences among those who stand for the Cause.

Our internal relations must be kept straight: they must not be disturbed by cupidity or worldly considerations of gain, for any windfalls of this kind should be outside our calculations.

...فَاتَّقُواْ اللّهَ وَأَصْلِحُواْ ذَاتَ بِيْنِكُمْ...

so fear Allah, and keep straight the relations between yourselves:

...وَأَطِيعُواْ اللّهَ وَرَسُولَهُ إِن كُنتُم مُّؤْمِنِينَ ﴿١﴾

obey Allah and His Messenger, if ye do believe."

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللّهُ وَجِلَتْ قُلُوبُهُمْ...

8:2. For, believers are those who,

- when Allah is mentioned, feel a tremor in their hearts,

...وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا...

- and when they hear His signs rehearsed, find their faith strengthened,

...وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ ﴿٢﴾

- and put (all) their trust in their Lord.

وَإِذْ يَعِدُكُمُ اللّهُ إِحْدَى الطَّائِفَتِيْنِ أَنَّهَا لَكُمْ ...

8:7. Behold! Allah promised you one of the two (enemy) parties, that it should be yours:

C1183. Just before Badr there were two alternatives before the Muslims in Madinah to save themselves from being overwhelmed by the Makkan Quraish with all their resources from the rich Syrian trade.

- One, which had least danger for the time being, and also promised much booty, was to fall upon the Quraish caravan returning from Syria to Makkah richly laden, and led by Abu Sufyan with only 40 men unarmed. From a worldly point of view this was the safest and most lucrative course.

- The other alternative, was to leave the booty out boldly against the well-armed and well-equipped Quraish army of 1,000 men coming from Makkah.

The Muslims had no more than 300 men, ill-armed, to oppose this force. But if they could defeat it, it would shake the selfish autocracy which was in possession of Makkah.

By Allah's help they won a splendid victory, and the standard of Truth was established, never to be lowered again.

...وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ...

ye wished that the one unarmed should be yours,

...وَيُرِيدُ اللّهُ أَن يُحِقَّ الحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ ﴿٧﴾

but Allah willed to justify the truth according to His words, and to cut off the roots of the unbelievers.

لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ ﴿٨﴾

8:8. That He might justify and prove falsehood false, distasteful though it be to those in guilt.

إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ...

8:9. Remember ye implored the assistance of your Lord, and He answered you:

...أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَلآئِكَةِ مُرْدِفِينَ ﴿٩﴾

"I will assist you with a thousand of the angels, ranks on ranks."

C1184. Cf. 3:123, 125, 126.

The number of angels, a thousand at Badr and three thousand and five thousand at Uhud, is equal to the strength of the enemy.

وَمَا جَعَلَهُ اللّهُ إِلاَّ بُشْرَى وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ...

8:10. Allah made it but a message of hope, and an assurance to your heart:

...وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللّهِ...

(in any case) there is no help except from Allah:

C1185. All help comes ultimately from Allah. In special cases it may take special forms to put heart into us, and to fit in with our feelings and our psychology.

...إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ ﴿١٠﴾

and Allah is Exalted in Power, Wise.

Asad’s Version:

8: 1 [al-Anfal, Medina 88]

Asad They will ask you about the spoils of war. Say: “All spoils of war belong to God and the Apostle [note 1].” Remain, then, conscious of God, and keep alive the bonds of brotherhood among yourselves [note 2], an pay heed unto God and his Apostle, if you are [truly] believers!

Yusuf Ali They ask thee concerning (things taken as) spoils of war. Say: "(Such) spoils are at the disposal of Allah and the apostle: so fear Allah and keep straight the relations between yourselves: obey Allah and His apostle if ye do believe."

Pickthall They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers.

Transliteration Yas'alu_naka 'anil anfa_l(i), qulil anfa_lu lilla_hi war rasu_l(i), fattaqulla_ha wa aslihu_ za_ta bainikum, wa ati'ulla_ha wa rasu_lahu_ in kuntum mu'minin(a).

8: 2

Yusuf Ali For believers are those who when Allah is mentioned feel a tremor in their hearts and when they hear His signs rehearsed find their faith strengthened and put (all) their trust in their Lord.

Pickthall They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when the revelations of Allah are recited unto them they increase their faith, and who trust in their Lord;

Transliteration Innamal mu'minu_nal lazina iza_ zukiralla_hu wajilat qulu_buhum wa iza_ tuliyat 'alaihim a_ya_tuhu_ za_dathum ima_naw wa'ala_ rabbihim yatawakkalu_n(a)

[[ Asad’s note 1 – The “nafl” ( of which “anfal” is the plural) denotes, in its purely linguistic sense, “an accretion or addition received beyond one’s due” or “something given in excess of one’s obligation” (from which latter meaning the term “salat al-nafl” – i.e., a “supererogatory prayer” – is derived). In its plural form “anfal” which occurs in the Quran only in the above verse, this world signifies “spoils of war”, …………..an incidental accession above and beyond anything that a mujahid (“a fighter in God’s cause”) is entitled to expect. The statement that “all spoils of war belong to God and the Apostle” implies that no individual warrior has a claim to any war booty: it is public property, to be utilized or distributed by the government of an Islamic state …..For further details relating to the division of the spoils of war, see verse 41 of this surah. ]]

[[ Ruby’s note – I disagree with Asad in his implication that this idea is meant only for so called an ‘Islamic state’: this is a universal idea to be incorporated into good governance. In any good governing system the goal of an army is to fight for the security and safety of a society. For that an army is maintained or citizens volunteer in the call of this inherent collective responsibility and duty of citizenry. In return they are honored, appreciated, remembered and rewarded by a due process. The gains out of a victory of an enemy therefore rightly belong to the state. However a part of the booty or something else could be given to the soldiers only after it is decided through a due process of a governing system and not automatically due to the soldiers. This is a standard of good governance anywhere in the world now and in the past. It could constitute as a ‘loot’ if treated otherwise and that would motivate the soldiers to fight for the wrong reasons and do wrong things to pursue it. The Quran is establishing this spirit into the social mindset through this articulation to give the proper legitimacy to this idea. This system is not only for the believers but the believers should take this as a duty to accept and implement this idea. ]]

[[Ali’s notes-

1178 The occasion was the question of the division of the booty after the battle of Badr. See Introduction to this Sura. (8.1)

1179 Booty taken in a lawful and just war. It belongs to the Cause, in this case the Cause of Allah, as administered by His Messenger. The chief thing is to remain staunch to the Cause of Allah, and have no differences among those who stand for the Cause. Our internal relations must be kept straight: they must not be disturbed by cupidity or worldly considerations of gain, for any windfalls of this kind should be outside our calculations. (8.1)]]

8: 5-6 Even as your sustainer brought you forth from your home [to fight] in the cause of the truth, although some of the believers were averse to it, they would argue with you about the truth [itself] after it had become manifest – just as if they were being driven towards death and beheld it with their very eyes.

8: 7 [al-Anfal, Medina 88]

Asad And, lo, God gave you the promise that one of the two hosts would fall to you: and you would have liked to seize the less powerful one [note 7], whereas it was God’s will to prove the truth to be true in accordance with His words, and to wipe out the last remnant of those who denied the truth [note8].

Yusuf Ali Behold! Allah promised you one of the two (enemy) parties that it should be yours: ye wished that the one unarmed should be yours but Allah willed to justify the truth according to His words and to cut off the roots of the unbelievers.

Pickthall And when Allah promised you one of the two bands (of the enemy) that it should be yours, and ye longed that other than the armed one might be yours. And Allah willed that He should cause the Truth to triumph by His words, and cut the root of the disbelievers;

Transliteration Wa iz ya'idukumulla_hu ihdat ta_'ifataini annaha_ lakum wa tawaddu_na anna gaira za_tisy syaukati taku_nu lakum wa yuridulla_hu ay yuhiqqal haqqa bi kalima_tihi wa yaqta'a da_biral ka_firin(a).

8: 8

Asad so that He might prove the truth to be true and the false to be false, however hateful this might be to those who were lost in sin. [See Asad notes 8, 9 ]

Yusuf Ali That He might justify and prove falsehood false distasteful though it be to those in guilt.

Pickthall That He might cause the Truth to triumph and bring vanity to naught, however much the guilty might oppose;

Transliteration Liyuhiqqal haqqa wa yubtilal ba_tila wa lau karihal mujrimu_n(a).

8: 9

Asad Lo! You were praying unto your Sustainer for aid, whereupon He thus responded to you: “ I shall verily, aid you with a thousand angels following one upon another!

Yusuf Ali Remember ye implored the assistance of your Lord and He answered you: "I will assist you with a thousand of the angels ranks on ranks."

Pickthall When ye sought help of your Lord and He answered you (saying): I will help you with a thousand of the angels, rank on rank.

Transliteration Iz tastagisu_na rabbakum fastaja_ba lakum anni mumiddukum bi alfim minal mal_'ikati murdifin(a).

8: 10

Asad And God ordained this only as a glad tiding, and that your hearts should thereby be set at rest since no succor can come from any save God: verily, God is almighty, wise!

Yusuf Ali Allah made it but a message of hope and an assurance to your heart: (in any case) there is no help except from Allah: and Allah is exalted in power wise.

Pickthall Allah appointed it only as good tidings, and that your hearts thereby might be at rest. Victory cometh only by the help of Allah. Lo! Allah is Mighty, Wise.

Transliteration Wa ma_ ja'alahulla_hu illa_ busyra_ wa litatma'inna qulu_bukum, wa man nasru illa_ min 'indilla_h(i), innalla_ha 'azizun hakim(un).

[[ Ali’s notes - 1183 Just before Badr there were two alternatives before the Muslims in Madinah to save themselves from being overwhelmed by the Makkan Quraish with all their resources from the rich Syrian trade. One, which had least danger for the time being, and also promised much booty, was to fall upon the Quraish caravan returning from Syria to Makkah richly laden, and led by Aba Sufyan with only 40 men unarmed. From a wordly point of view this was the safest and most lucrative course. The other alternative, was to leave the booty out boldly against the well-armed and well-equipped Quraish army of 1,000 men coming from Makkah. The Muslims had no more than 300 men, ill-armed, to oppose this force. But if they could defeat it, it would shake the selfish autocracy which was in possession of Makkah. By Allah's help they won a splendid victory, and the standard of Truth was established, never to be lowered again. (8.7)

1184 Cf. iii. 123, 125, 126. The number of angels, a thousand at Badr and three thousand and five thousand at Uhud, is equal to the strength of the enemy. (8.9)

1185 All help comes ultimately from Allah. In special cases it may take special forms to put heart into us, and to fit in with our feelings and our psychology. (8.10) ]]

[[[ Asad note – 7 Lit., “while you would have liked the one which was not powerful to be yours” – i.e. the caravan coming from Syria, which was accompanied by only forty armed men and could, therefore, be attached without great danger.

8 – The destruction of the Meccan army at Badr was the prelude to the elimination, in the course of the next few years, of all opposition to Islam in its homeland: and it is to this future fulfillment of God’s promise that the above words refer. See also surah 11, note 103.

9: The implication is that the truth of the Prophet’s cause could not have been vindicated by the Muslims’ overcoming and plundering the rich caravan which was approaching from the north……….]

8: 11

Asad [Remember how it was ] when He caused inner calm to enfold you [note 11], as an assurance form Him, and sent down upon you water from the skies, so that He might purify you thereby and free you form Satan’s unclean whisperings [note 12] and strengthen your hearts and thus make firm your steps.

Yusuf Ali Remember He covered you with a sort of drowsiness to give you calm as from Himself and He caused rain to descend on you from heaven to clean you therewith to remove from you the stain of satan to strengthen your hearts and to plant your feet firmly therewith.

Pickthall When he made the slumber fall upon you as a reassurance from Him and sent down water from the sky upon you, that thereby He might purify you, and remove from you the fear of Satan, and make strong your hearts and firm (your) feet thereby.

Transliteration Iz yugasysyikumun nu'a_sa amanatam minhu wa yunazzilu 'alaikum minas sama_'i ma_'al liyutahhirakum bihi wa yuzhiba 'ankum rijzasy syaita_ni wa liyarbita 'ala_ qulu_bikum wa yusabbita bihil aqda_m(a).

[[ Asad’s note 12 Lit., “Take away from you the pollution of Satan”. Immediately before the beginning of the battle, the Meccan army invested the wells of Badr, thus depriving the Muslims of water; and, under the influence of thirst, some of the latter fell prey to utter despair (here symbolized by “Satan’s unclean whisperings”) – when, suddenly, abundant rain fell and enabled them to satisfy their thirst (Tabari, on the authority of Ibn Abbas).]]

[[ Alis note - 1188 "Stain of Satan". Dirt is physically a symbol of evil, and the Muslims were particular about ablutions before prayer. But the rain also refreshed their spirits and removed any lurking doubts in their minds (suggestions of the Evil) that victory might be impossible in such adverse circumstances. (8.11) Ali’s notes for 11-19 - 1186 Cf. iii. 154 for Uhud. Calm (presence of mind) is essential in battle and in 'ill posts of danger. If the mind is too much in a state of excitement, it cannot carry out a well-considered or well-concerted plan. This spirit of calm confidence on the part of the Muslims won against the blustering violence of the Quraish. (8.11)

1187 The rain was welcome for many reasons. (1) Water was scarce both for drinking and ablutions; (2) the muslim band, without baggage or equipment or comforts, found that their thirst aggravated their fatigue; (3) the sand was loose, and the rain consolidated it and enabled them "to plant their feet firmly." (8.11)]]

8: 12

Asad Lo! Thy Sustainer inspired the angels [to convey this message to the believers]: “I am with you” [note13].

“And give firmness unto those who have attained to faith: ‘ I shall cast terror into the hearts of those who are bent on denying the truth; strike, then, their necks, and strike off every one of their finder-tips!”

Yusuf Ali Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the believers: I will instil terror into the hearts of the unbelievers: smite ye above their necks and smite all their finger-tips off them."

Pickthall When thy Lord inspired the angels, (saying:) I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each finger.

Transliteration Iz yu_hi rabbuka ilal mala_'ikati anni ma'akum fa sabbitul lazina a_manu_, sa ulqi fi qulu_bil lazina kafarur ru'ba fadribu_ fauqal a'na_qi wadribu_ mihum kulla bana_n(in).

[[ Alis notes

1189 The vulnerable parts of an armed man are above the neck. A blow on the neck, face or head, finishes him off. If he has armor it is difficult to get at his heart. But if his hands are put out of action, he is unable to wield his sword or lance or other weapon, and easily becomes a prisoner. (8.12) ]]

[[ Asad’s note 13 - The phrase “I am with you” is addressed (through the angels) to the believers – “for, the purport of these words was the removal of fear, since it was the Muslims, and not the angels, who feared the deniers of the truth” ]]

8: 13 [al-Anfal, Medina 88, right after Badr battle 2H]

Asad This, because they have cut themselves off from God and His Apostle: and as for him who cuts himself off from God and His Apostle – verily, God is severe in retribution.

Yusuf Ali This because they contended against Allah and His apostle: if any contend against Allah and His apostle Allah is strict in punishment.

Pickthall That is because they opposed Allah and His messenger. Whoso opposeth Allah and His messenger, (for him) lo! Allah is severe in punishment.

Transliteration Za_lika bi annahum syu_qqulla_ha wa rasu_lah(u_), wa may yusya_qiqilla_ha wa rasu_lahu_ fa innalla_ha syadidul 'iqa_b(i).

8: 14

Asad This [for you, O enemies of God !] Taste it, then, [and know] that suffering through fire awaits those who deny the truth!

Yusuf Ali Thus (will it be said): "Taste ye then of the (punishment): for those who resist Allah is the penalty of the fire."

Pickthall That (is the award), so taste it, and (know) that for disbelievers is the torment of the Fire.

Transliteration Za_likum fa zu_qu_hu wa anna lil ka_firina 'aza_ban na_r(i).

8: 15 [al-Anfal, Medina 88, right after Badr battle 2H]

Asad O you who have attained to faith! When you meet in battle those who are bent on denying the truth, advance in great force, do not turn your backs on them:

Yusuf Ali O ye who believe! when ye meet the unbelievers in hostile array never turn your backs to them.

Pickthall O ye who believe, When ye meet those who disbelieve in battle, turn not your backs to them.

Transliteration Ya_ ayyuhal lazina a_manu_ iza_ laqitumul lazina kafaru_ zahfan fala_ tuwallu_humul adba_r(a).

[[ Asad’s notes - [asad note 17: …..no retreat is permissible ]

[ali note 1190 The laws of spiritual fight are exactly similar to those enforced by military virtue and discipline]

{ Ruby’s take – retreat may be allowed only if the commander decides so as a strategy (see the next verses), but individual person cannot retreat on his own decision or slow down, even that means death. This kind of fight is for the true causes of Jihad: fighting grave injustice and oppression, fighting to establish God’s order( Not for dominance or for acquiring control to impose one’s will on another), or to defend against enemy’s attack.} ]]

[[ Alis notes

1190 The laws of Jihad are exactly similar to those enforced by military virtue and discipline. Meet your enemy fairly and squarely, not rashly, but after due preparation. Zahfan in the text (meeting in hostile array) implies a slow and well-planned proceeding towards a hostile army. When once in combat, carry it through: there is no room for second thoughts. Death or victory should be the motto of every soldier: it may be death for himself individually, but if he has faith, there is triumph in either case for his cause. Two exceptions are recognized: (1) reculer pour mieux sauter, to go back in order to jump forward; or to deceive the enemy by a feint; (2) if an individual or body is, by the chances of battle, isolated from his own force, he can fall back on his force in order to fight the battle. There is no virtue in mere single-handedness. Each individual must use his life and his resources to the best advantage for the common cause. (8.15) ]]

8: 16

Asad for whoever on that day turns his back on them – unless it be in a battle maneuver or in an endeavor to join another troop shall indeed have earned the burden of God’s condemnation, and his goal shall be hell: and how vile a journey’s end!

Yusuf Ali If any do turn his back to them on such a day unless it be in a stratagem of war or to retreat to a troop (of his own) He draws on himself the wrath of Allah and his abode is Hell and evil refuge (indeed)!

Pickthall Whoso on that day turneth his back to them, unless maneuvering for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end.

Transliteration Wa may yuwallihim yauma'izin duburahu_ illa_ mutaharrifal li qita_lin au mutahiyyizan ila_ fi'atin faqad ba_'a bi gadabim minalla_hi wa ma'wa_hu jahannam(u), wa bi'sal masir(u).

8: 17 [al-Anfal, Medina 88, right after Badr battle 2H]

Yusuf Ali It is not ye who slew them; it was Allah: when thou threwest (a handful of dust) it was not thy act but Allah's: in order that He might test the believers by a gracious trial from Himself: for Allah is He who heareth and knoweth (all things).

Pickthall Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower.

Transliteration Falam taqtulu_hum wa la_kinnalla_ha qatalahum, wa ma_ ramaita iz ramaita wa la_kinnalla_ha rama_, wa liyubliyal mu'minina minhu bala_'an hasana_(n), innalla_ha sami'un 'alim(un).

8: 18

Asad This [was God’s purpose] – and also [to show] that God renders vain the artful schemes of those who deny the truth.

Yusuf Ali That and also because Allah is He who makes feeble the plans and stratagems of the unbelievers.

Pickthall That (is the case); and (know) that Allah (it is) who maketh weak the plan of disbelievers.

Transliteration Za_likum wa annalla_ha mu_hinu kaidil ka_firin(a).

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! [note 21]

Yusuf Ali (O unbelievers!) if ye prayed for victory and judgment now hath the judgment come to you: if ye desist (from wrong) it will be best for you: if ye return (to the attack) so shall We. Not the least good will your forces be to you even if they were multiplied: for verily Allah is with those who believe.

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. …..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)……… ]

[[ Ruby’note 8:19 – The expression “ ….if you desist it will be best for you: if you return (to the attack) so shall We.” the verse seems to be addressing the enemy or the unbelievers here. This verse was revealed after the battle was over while the believers were returning to Medina. Asad’s rendering, considering the context, does not seem plausible. The believers have vigorously fought trusting God and His Prophet’s leadership why their possible failings and wrong-doings would be mentioned here? On the other hand if this verse addresses to the unbelievers it makes all the sense that God is pointing to them that a judgment was manifested how a small band of followers can defeat a three times larger band of unbelievers. Therefore in the future if the unbelievers stop fighting it would be for their own benefit. But if they do fight they should know by now that great number is not going to change the inevitability. ]]

[[ Farooq’s comment on my letter to him on 9-6-08

----- Original Message -----

From: Dr. Mohammad O. Farooq

Sent: Saturday, September 06, 2008 5:43 PM

Subject: Re: from Ruby on a Quranic verse

I am neither focusing on the authority nor undermining the role of reason. You should know me better. My point is simply that while Asad's position may not make sense, you should not be faulting Asad. If you are inclined, you should fault Ibn Kathir, whose interpretation, in part, lends support to Asad's interpretation. Indeed, this verse may be one of those verses that by itself does not lend to definitive interpretation. It is one of the difficult ones. Thus, my suggestion for circumspection in making any absolute or categorical statement.

While I am not in favor of Asad's interpretation, it can be a plausible argument because the verse can simply be a stern reminder of what a blessing Allah has granted them and they must not revert to the old ways of jahiliyyah. If they do, then numbers would not help them, just as it did not help the kuffar. So, it is not a completely implausible angle.

Also, it is not a verse in my view where either of these interpretations yields any substantive rule or guidance that requires to take a definitive line of interpretation one way or another.]]

----- Original Message ----
From: General Network Limited <gnl@gnlusa.com>
To: Dr. Mohammad O. Farooq <farooqm59@yahoo.com>
Sent: Saturday, September 6, 2008 5:21:49 PM
Subject: Re: from Ruby on a Quranic verse

Furthermore, you seem to be focusing on the authority and not the reasoning. Can you think of any reason why God would use a negative tone to the believers who just finished fighting a seriously threatening and adverse battle for the sake of faith and community?

Whereas the other version makes all the sense. Ruby ]]

[[ 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) ]]

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8: 20-21 O you who have attained to faith, pay heed unto God and His Apostle, and do not turn away from Him now that you hear [His message] and be not like those who say, “ We have heard”, the while they do not hearken.

8: 33-35 [The enemies’ asking of affliction, and that was halted for a while, then given in Badr] ….Taste then, this chastisement as an outcome of your persistent denial of the truth!

8: 35 ….Taste then, [O unbelievers,] this chastisement as an outcome of your persistent denial of the truth! [re: battle Badr]

8: 41 And know that out of all the booty that you may acquire [in war] a fifth share is assigned to God – and to the apostle, and to near relatives, and the wayfarer, - if you do believe in God and in the revelation we sent down to Our Servant on the Day of Testing, - the Day of the meeting of the two forces. For God has power over all things.

8: 42 Remember you were on the hither side of the valley, and the yon the farther side, and the caravan on lower ground than you. Even if you had made a mutual appointment to meet, you would certainly have failed in the appointment:

….But [thus you met], that God might accomplish a matter already enacted; that those who died might die after a clear Sign, and those who lived might live after a Clear Sign. And verily God is He who hear and know.

8: 43 Remember in your dream God showed them to you as few; if He had shown them to you ass many, you would surely have been discouraged, and you would surely have disputed in decision ; but God saved : for He knows well the [secrets] of hearts.

8: 44 And remember when you met, He showed them to you as few in your eyes, and He made you appear contemptible in their eyes: that God might accomplish a matter already enacted. For to God do all questions go back [for decision].

8: 45 O you who believe ! When you meet a force, be firm, and call God in remembrance much that you may prosper:

8: 46 And obey God and His Apostle; and fall into no disputes, lest you lose heart and your power depart; and be patient and persevering: for God is with those who patiently persevere:

8: 48 Remember Stan made their [sinful] acts seem alluring to them, and said: “No one among men can overcome you this day, while I am near to you”:

But when two forces came in sight of each other, he turned on his heels, and said: ”Lo! I am clear of you; lo! I see what you see not; Lo! I fear God; for God is strict in punishment.”

8: 49 Lo! The Hypocrites say, and those in whose hearts is disease: “These people, - their religion has misled them.” But if any trust in God, behold! God is Exalted in might, Wise.

8: 50 If you could see, when the angels take the souls of the Unbelievers [at death] they smite their faces and their backs, [saying] : “Taste the Penalty of the blazing Fire-“

8: 51 “Because of [the deeds] which your hands sent forth: for God is never unjust to His servants:”

8: 56 They are those with whom you did make a covenant, but they break their covenant every time, and they have not the fear [of God].

8: 57 If you gain the mastery over them in war, disperse, with them, those who follow them, that they may remember.

8: 58 If you fear treachery from any group, throw back [their covenant] to them, on equal terms: for God love not the treacherous.

8: 65 Let not the Unbelievers think that they can get the better: they will never frustrate.

8: 66 For the present, God has lightened your [task], for He knows that there is a weak spot in you: but if there are a hundred, you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of God: for, God is with those who patiently persevere.

8: 67 It is not fitting for an Apostle that he should have prisoners of war until he has thoroughly subdued that land. You look for temporal goods of this world; but God looks to the Hereafter: and God is Exalted in might, Wise.

[asad note 72…………therefore, the acquisition of a slave by “peaceful” means, and the keeping of a slave thus acquired, is entirely prohibited: which, to all practical purposes, amounts to a prohibition of slavery as a “ social institution”. But even with regard to captives taken in a war, the Quran ordains [in 47: 4] that they should be freed after the war is over.]

8: 68 Had it not been for a previous ordainment from God, a severe penalty would

have reached you for the [ransom] that you took.

8: 69 But enjoy what you took in war, lawful and good: but fear God: for God is Oft-forgiving, Most Merciful.

8: 70 O Apostle! Say to those who are captives in your hands: “If God find any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you: for God is Oft-forgiving, Most Merciful.”

8: 71 But if they have treacherous designs against you, [O Apostle], they have already been in treason against God, and so has He given [you] power over them. And God is He who has knowledge and wisdom.

8: 72 Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of God, as well as those who gave [them] asylum and aid, - these are [all] friends and protectors, one of another. As to those who believed but came not into exile, you owe no duty off protection to them until they come into exile, but if they seek your aid in religion, it is your duty to help them, except against a people with whom you have a treaty of mutual alliance. And [remember] God see all that you do.

8: 73 The Unbelievers are protectors, one of another: unless you do this, there would be tumult and oppression on earth, and great mischief.

8: 74 Those who believe, and adopt exile, and fight for the Faith, in the casue of God, as well as those who give [them] asylum and aid,- these are [all] in very truth the Believers: for them is the forgiveness of sins and a provision most generous.

8: 75 And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company,- They are of you. But kindred by blood have prior rights against each other in the Book of God. Verily God is well-acquainted with all things.

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