Al-Anfal

It is narrated from Ibn ʿAbbās that on the day of the Battle of Badr, the Messenger of God PBUH & His Pure Progeny announced certain rewards as encouragement for the Muslim fighters. For example, he declared that whoever captured a particular enemy and brought him before him would be granted a specified reward. The spirit of faith and jihād was already firmly present among them, and this additional encouragement further intensified it. As a result, the young fighters advanced proudly toward the battlefield and hastened toward their objective, while the elderly remained stationed beneath the banners. When the battle came to an end, the young men advanced toward the Prophet PBUH & His Pure Progeny to claim their promised rewards. The older men objected, saying that they too had a rightful share, since they had served as a source of support and protection for the younger fighters and had provided encouragement for them. They argued that if the situation had become difficult and retreat had been necessary, refuge would certainly have been taken with them. At this point, a dispute arose between two members of the Anṣār concerning the spoils of war. In the midst of this situation, the verse under discussion was revealed, clearly stating that the spoils belong to the Messenger of God PBUH & His Pure Progeny, and that he was empowered to distribute them as he deemed appropriate. The Messenger of God PBUH & His Pure Progeny accordingly distributed the spoils equally among all the soldiers and instructed them to maintain reconciliation and harmony among their brethren in faith. Exegesis As has already been noted in the discussion of the occasion of revelation, the above verse was revealed after the Battle of Badr and addresses the issue of war booty. At the same time, it establishes a general legal principle and articulates a broad Islamic ruling. God the Exalted addresses the Prophet, saying: They ask you concerning the anfal يَسْأَلُونَكَ عَنِ الْأَنْفَالِ. He is instructed to reply: Say: the anfal belong to God and the Messenger قُلِ الْأَنْفَالُ لِلّٰهِ وَالرَّسُولِ. Therefore, it continues: Be mindful of God, reconcile the relations among yourselves, and restore harmony between the brethren whose dispute has arisen فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ. And finally: Obey God and His Messenger, if you are truly believers وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ. That is, faith is not merely a verbal profession; rather, its true manifestation is unconditional obedience to God and His Messenger in all matters of life—not only with respect to war booty, but in every affair. One must listen attentively to their commands and submit wholeheartedly to their directives in all circumstances.

The word “انفال” is originally derived from “نفل” (on the pattern of نفع), whose root meaning is increase and augmentation. For this reason, recommended prayers are called “نافلة”, since they are an addition to the obligatory prayers. Children are also referred to as “نافلة”, because they constitute an addition to one’s offspring. Likewise, a person who gives generously is called “نوفل”. War booty is termed انفال either because it represents an additional form of wealth that remains without a private owner and thus comes into the possession of the combatants, despite having no specific individual owner, or because fighters engage in battle for the sake of overcoming the enemy rather than for the sake of material gain. From this perspective, the spoils of war are an additional benefit that accrues to them incidentally.

1۔ Although the above verse refers to war booty, its meaning is comprehensive and general, and it applies to all surplus properties that have no specific private owner. For this very reason, in narrations transmitted from the Imams of the Ahl al‑Bayt (peace be upon them), the concept of anfāl has been explained in a broad sense. In reliable narrations, Imām Muḥammad al‑Bāqir (peace be upon him) and Imām Jaʿfar al‑Ṣādiq (peace be upon him) said: «إنها ما أُخذ من دار الحرب من غير قتال كالذي انجلَى عنها أهلها، وهو المسمّى فيئاً، وميراث من لا وارث له، وقطائع الملوك إذا لم تكن مغصوبة، والآجام، وبطون الأودية، والموات، فإنها لله ولرسوله، وبعده لمن قام مقامه، يصرفه حيث يشاء من صالحه ومصالح عياله» Anfāl refers to those properties taken from the land of war without actual fighting, such as land abandoned by its inhabitants, which is called fayʾ; the inheritance of a person who has no heir; lands and properties granted by kings when they are not usurped; forests; riverbeds; and uncultivated lands. All of these belong to God and the Messenger, and after him to the one who stands in his place, who disposes of them wherever he sees benefit—for himself and for those under his care. (Reported in Kanz al‑ʿIrfān, vol. 1, p. 254) Although not all categories of war booty are mentioned in the above narration, another narration transmitted from Imām Jaʿfar al‑Ṣādiq (peace be upon him) states: «إن غنائم بدر كانت للنبي خاصة، فقسمها بينهم تفضّلًا منه» The spoils of the Battle of Badr belonged exclusively to the Prophet, but he distributed them among the Islamic army as an act of grace and generosity. (same reference) From what has been stated, it becomes clear that the concept of anfāl includes not only spoils of war, but every form of property that has no specific private owner. All such assets belong to God, the Messenger, and those who stand in his place—that is, they belong to the Islamic government and are to be spent in the interests of all Muslims. As for movable war booty acquired by the Islamic army in battle, Islamic law—which will be discussed later in this sūrah—stipulates that four‑fifths are given to the combatants, as encouragement and partial compensation for their efforts, while one‑fifth is set aside as khums. The uses of this khums will be outlined under verse 41. In this way, war booty also falls under the general concept of anfāl and is originally the property of the Islamic state; the four‑fifths granted to the fighters constitute a concession and act of favor (not a right by original ownership). 2۔ It might be thought that the present verse—which includes war booty in its scope—conflicts with verse 41 of this same sūrah, which states that only one‑fifth (khums) of the booty belongs to God, the Messenger, and designated recipients, implying that the remaining four‑fifths belong to the soldiers. However, in light of what has already been explained, it becomes clear that all war booty originally belongs to God and the Messenger, and that granting four‑fifths to the fighters is an act of concession and grace. In other words, the Islamic government expends four‑fifths of its entitlement to movable booty on the mujāhidīn. With this understanding, no contradiction arises between the two verses. This also makes clear that the verse concerning khums does not abrogate the verse on anfāl, as some exegetes have claimed; rather, both verses remain fully operative. 3۔ As mentioned in the occasion of revelation, a dispute arose among some Muslims regarding the spoils of war. In order to eliminate this dispute, the Qur’an first removed its root cause by placing ownership of the booty entirely under the authority of the Messenger. Thereafter, it instructed Muslims—and particularly those involved in the dispute—to restore peace and reconciliation among themselves. In principle, iṣlāḥ dhāt al‑bayn—reconciliation, mutual understanding, eliminating enmity, and transforming hatred into affection—is one of the most fundamental programs of Islam. The term dhāt refers to the essence, foundation, or core of something, while bayn refers to the state of relationship and connection between two persons or things. Thus, iṣlāḥ dhāt al‑bayn means reforming the very foundation of relationships, strengthening bonds, and removing the causes and factors of division and discord. Islamic teachings place such great emphasis on this matter that it is regarded as among the highest forms of worship. Amīr al‑Muʾminīn ʿAlī (peace be upon him), in his final testament while on his deathbed, addressed his noble sons, saying: «إني سمعت جدكما رسول الله PBUH & His Pure Progeny يقول: إصلاح ذات البين أفضل من عامة الصلاة والصيام» I heard your grandfather, the Messenger of God PBUH & His Pure Progeny, say: reconciliation among people is superior to the generality of voluntary prayers and fasting. (Nahj al‑Balāghah) In al‑Kāfī, it is reported from Imām Jaʿfar al‑Ṣādiq (peace be upon him) that he said: «صدقة يحبّها الله إصلاح بين الناس إذا تفاسدوا وتقارب بينهم إذا تباعدوا» The charity that God loves is reconciliation among people when they fall into corruption, and bringing them closer when they become distant. (Uṣūl al‑Kāfī, Book of Reconciliation, hadiths 1–2) In the same book, it is narrated that Imām al‑Ṣādiq (peace be upon him) said to his companion al‑Mufaḍḍal: «إذا رأيت بين اثنين من شيعتنا منازعة فافتدها من مالي» When you see a dispute between two of our Shiʿa concerning financial matters, resolve it by paying compensation from my wealth. (Uṣūl al‑Kāfī, Book of Reconciliation, hadiths 1–2) It is further reported that one day al‑Mufaḍḍal saw two Shiʿa disputing over an inheritance. He invited them to his home; the dispute involved four hundred dirhams, which he paid from his own means and thereby resolved the conflict. He then told them that this was not his personal wealth, but that the Imam (peace be upon him) had instructed him to use the Imam’s funds in such situations to reconcile believers. (same reference) The reason for such strong emphasis on reconciliation in social affairs becomes evident upon reflection. The greatness, strength, power, and dignity of any community are impossible without mutual understanding and cooperation. If minor disputes are left unresolved, the roots of hostility gradually penetrate hearts and fragment a once‑unified community. A weakened, vulnerable, and fragmented group becomes exposed to severe danger before every incident and every enemy; indeed, even fundamental practices such as prayer, fasting, and the very preservation of the Qur’an can be placed at risk. For this reason, certain forms of reconciliation are legally obligatory, to the extent that it is permissible to use public treasury funds (bayt al‑māl) to achieve them, while other forms—though not tied to the fate of the community—remain emphatically recommended (mustaḥabb muʾakkad).

See ayat 4 for tafseer.

See ayat 4 for tafseer.

In the previous verse, in connection with disputes over war booty among the Muslims, attention was drawn to taqwā and faith. To complete that discussion, the present verses describe the characteristics of true and genuine believers in concise yet profoundly meaningful expressions. In these verses, God the Exalted points to five distinguishing qualities of believers, three of which are spiritual and inner in nature, and two of which relate to action and practice. In the first group are included: the sense of responsibility, the growth and perfection of faith, and reliance upon God (tawakkul). In the second group are included: connection with God, and relationship and engagement with the servants of God. First it is stated: True believers are only those who, when God is mentioned, their hearts tremble إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ. The term وَجِلَتْ refers to a kind of awe or fear that arises for one of two reasons: either the individual, through awareness of responsibility, senses that he has failed to perform the obligatory duties imposed by God, or his attention becomes focused on the infinite existence and majestic grandeur of God. To clarify this: sometimes a person encounters a truly great and dignified personality, and is so deeply affected by that person’s stature that he experiences a sense of awe and reverence; his tongue falters while speaking, and at times he even forgets what he intended to say—even though that person may be extremely kind and affectionate, and no mistake has been made by the one who feels this fear. Such a reaction is simply the result of perceiving greatness. The Qur’an states: لَوْ أَنْزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ (If We had sent down this Qur’an upon a mountain, you would have seen it humbled and split asunder from fear of God.) (al‑Ḥashr / 21) It also states: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ (Only those of His servants who possess knowledge truly fear God.) (Fāṭir / 28) Thus, knowledge and awareness are always linked with awe and fear of God. It would therefore be mistaken to regard fear as arising solely from shortcomings in the fulfillment of duties. The second characteristic is then mentioned: they move continuously forward on the path of perfection and do not remain stagnant even for a moment—when God’s verses are recited to them, their faith increases وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا. Growth and development are hallmarks of all living beings; whatever does not grow is either dead or approaching death. True and living believers are those whose existential springtime is continually nourished by the verses of God, remaining ever fresh and producing new fruits and blossoms. They are not like living dead who remain fixed in one condition, trapped in monotony and stagnation. With each new day, their thought, faith, and character are renewed. Their third prominent spiritual quality is that they rely solely upon their Lord and place their trust in Him وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ. Their intellectual horizon is so elevated that they refuse to rely upon weak and powerless creatures, even if those creatures appear outwardly majestic. They draw water directly from the source and seek whatever they desire from the boundless ocean of existence—the pure essence of the Lord of the worlds. Their spirits are noble, their outlook is lofty, and their sole support is God. There should be no misunderstanding here: tawakkul does not mean—as some distort it—closing one’s eyes to the world of causes, folding one’s hands, and withdrawing from effort. Rather, it means self‑discipline, high aspiration, independence from reliance on others, and sound judgment. Making use of the means available in the natural world is itself an expression of reliance upon God, because the effectiveness of those means operates only by divine will and command. After describing these three inner spiritual qualities of true believers, the Qur’an declares that, as a result of their sense of responsibility, awareness of divine majesty, growing faith, and reliance upon God, they are also characterized by two firm and practical bonds: one strong connection with God, and one active relationship with the servants of God—those who establish prayer and spend out of what We have provided them الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ. The expression “establishing prayer,” rather than merely “performing prayer,” indicates that they do not simply pray in a formal sense but live in such a way that their connection with God remains active and sustained in all circumstances. The phrase مِمَّا رَزَقْنَاهُمْ (from what We have provided them) has a broad scope that encompasses all material and immaterial provisions. They serve the servants of God not only through their wealth, but also through their knowledge, intellect, awareness, social position, influence, and every blessing placed at their disposal. In the final verse under discussion, the lofty rank and abundant reward of true believers is described. First it is stated: They are the true believers indeed أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا. Then three major rewards are mentioned for them: 1۔ They possess exalted درجات with their Lord لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ —degrees whose magnitude is left undefined, indicating their extraordinary and limitless nature. 2۔ They shall receive forgiveness, mercy, and pardon وَمَغْفِرَةٌ. 3۔ And for them awaits a noble provision وَرِزْقٌ كَرِيمٌ—that is, abundant, pure, majestic, and everlasting blessings. In truth, we Muslims who claim allegiance to Islam and regard ourselves as followers of the Qur’an sometimes—out of ignorance—attribute our backwardness to Islam and the Qur’an themselves. Yet if we were only to embody these few verses that describe the qualities of true believers, if we were to abandon weakness, humiliation, and dependence on others under the shelter of faith and trust in God, advance each day toward higher stages of faith and knowledge, and dedicate our capabilities to the progress of our society—would our condition still be what it is today? It must also be noted that faith has multiple levels and degrees. At some levels, faith may be so weak that it scarcely manifests in practice, and many impurities may still accompany a person. Such a state represents merely the lowest level of genuine, firmly rooted faith.

See ayat 6 for tafseer.

In the first verse of this sūrah we learned that among the newly converted Muslims there were some who were displeased with the manner in which the spoils of the Battle of Badr were to be distributed. Even in the verses under discussion here, God the Exalted reminds them that it is not a new matter that something may appear unpleasant to them while their true interest lies within it—just as the Battle of Badr itself had been disliked by some among them, even though it subsequently produced the very spoils over which they were now disputing. They later witnessed that this battle ultimately yielded brilliant results for the Muslims. Therefore, divine commands should not be judged through limited human perspective; rather, one must submit to them and benefit from their true consequences. In the first verse it is stated: the displeasure of some people concerning the spoils of Badr is similar to the time when your Lord brought you out from your home in Medina with the truth, while a group among the believers disliked it and felt aversion toward it كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَ. The phrase بِالْحَقِّ indicates that this command to depart was issued in accordance with divine truth and heavenly guidance, and its outcome was in favor of the Islamic community. These short‑sighted and impatient individuals continued to argue and dispute with you along the way regarding this rightful command, even after it had become clear that it was a divine ordinance; nevertheless, they did not desist from objection يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَ مَا تَبَيَّنَ. Fear and panic had so overtaken them that it was as though they were being driven toward death, as if they were witnessing their own demise with their own eyes كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنْظُرُونَ. Subsequent events demonstrated how mistaken they had been, how unfounded their fear and anxiety were, and how the Battle of Badr resulted in a radiant victory for the Muslims. Yet, even after witnessing all this, they still raised objections regarding the distribution of war booty after the battle. The expression فَرِيقًا مِنَ الْمُؤْمِنِينَ also conveys, incidentally, two important points. First, this dispute and argumentation did not arise from hypocrisy or disbelief, but rather from weakness of faith and insufficient insight into Islamic principles. Second, only a small number of individuals held such views, whereas the majority of Muslims—composed of sincere fighters—fully submitted to the command of the Prophet PBUH & His Pure Progeny and obeyed his instructions without hesitation.

See ayat 8 for tafseer.

In the preceding verses, reference was already made to the Battle of Badr. Accordingly, the Qur’an now draws the discussion directly to the events of that battle. In the verses under consideration, as well as in several verses that follow, a number of extremely sensitive and instructive aspects of this event are clarified, each of which contains a world of educational and moral lessons. This is so that Muslims may permanently internalize these realities—of which they had already gained some experience—and continue to benefit from them throughout their lives. Before proceeding to the explanation and interpretation of the present verses and those that follow, it is necessary to present a brief outline of this Islamic campaign, which was the first armed confrontation with the most ruthless and bloodthirsty of enemies. This overview will help clarify the subtle points and allusions contained in these verses. According to what has been reported by historians, traditionists, and exegetes, the Battle of Badr began when a major Meccan trade caravan was returning from Syria to Mecca, passing near Medina. The leader of the Meccans, Abū Sufyān, was in charge of this caravan, which carried merchandise worth fifty thousand dinars. The Messenger of God PBUH & His Pure Progeny ordered his companions to hasten toward this caravan, which represented a major concentration of enemy wealth, in order to seize it and thereby strike a severe blow against the enemy’s economic strength—so that this loss would weaken their military capabilities. The Prophet PBUH & His Pure Progeny and his companions had full justification for such action, because when the Muslims migrated from Mecca to Medina, the Meccans confiscated much of their property, causing them serious losses. Thus, the Muslims were entitled to recover what had been unjustly taken from them. Moreover, quite apart from this, the conduct of the Meccans toward the Messenger of God PBUH & His Pure Progeny and the Muslims over the preceding thirteen years clearly demonstrated that they would seize any opportunity to harm and weaken the Muslims—to the point that they had even resolved to assassinate the Prophet PBUH & His Pure Progeny himself. Such an enemy could not be expected to remain idle after the Prophet’s migration to Medina; it was obvious that they would marshal their strength to deliver a decisive blow. Consequently, reason and logic demanded a pre‑emptive measure: surrounding the trade caravan and seizing this substantial capital in order to weaken them and strengthen the Muslims’ own military and economic position. Such measures have always been part of military strategy in different eras and societies. Those who ignore these realities and seek to portray the Prophet’s movement toward the caravan as an act of plunder either lack awareness of the circumstances and the foundations of Islamic history, or pursue ulterior motives by distorting facts and events. In any case, Abū Sufyān was informed of the situation through sympathizers in Medina, and he in turn dispatched a swift messenger to Mecca to alert them, since even on his outward journey toward Syria he had feared an attack upon the caravan. Following Abū Sufyān’s instructions, the messenger entered Mecca in a dramatic state: he had slit his camel’s nose, cut its ears, and blood was gushing forth in a sensational manner. He had torn his shirt on both sides and was seated facing the rear of the camel in order to draw attention. Upon entering Mecca, he began shouting loudly: “O people of fortune and prosperity! Come to the aid of your caravan! Hasten, though I fear you may not arrive in time! Muḥammad and those who have deserted your religion have set out to attack the caravan!” At this time, an extraordinary dream reported by the Prophet’s aunt, ʿĀtikah bint ʿAbd al‑Muṭṭalib, had already become widely known in Mecca and was intensifying public agitation. She had seen in a dream—three days earlier—that someone was calling out: “O people! Hasten toward your place of slaughter!” Then the caller ascended the peak of Mount Abū Qubays and cast down a massive rock, which shattered, with a fragment landing in every house of Quraysh, while a flood of blood poured through the valley of Mecca. Terrified, ʿĀtikah recounted the dream to her brother al‑ʿAbbās. As the account spread, people were plunged into fear and anxiety. When Abū Jahl heard of it, he scoffed: “Another prophet has arisen among the descendants of ʿAbd al‑Muṭṭalib! By al‑Lāt and al‑ʿUzzā, we will wait three days; if its interpretation does not materialize, we will record in writing—and sign—that the Banū Hāshim are the greatest liars among the Arab tribes.” On the third day, Abū Sufyān’s messenger arrived. His cries shook the entire city of Mecca, and since virtually every Meccan had a stake in the caravan, all immediately assembled. An army was prepared under the command of Abū Jahl, consisting of approximately 950 warriors, including many prominent and formidable leaders. They possessed 700 camels and 100 horses, and marched toward Medina. Meanwhile, the Messenger of God PBUH & His Pure Progeny had reached the region of Badr with 313 companions—nearly all of them devoted fighters. Badr lies along the route between Mecca and Medina. There, news reached him of the Quraysh army’s mobilization. He then consulted with his companions as to whether they should pursue Abū Sufyān’s caravan and seize its goods, or prepare to confront the Quraysh army. One group preferred facing the army, while another disliked this option and favored pursuing the caravan, arguing that they had not left Medina with the intention of confronting an army, and that they had not prepared for such warfare, whereas the enemy was advancing in full readiness. This divergence of opinion and hesitation intensified when they learned that the enemy forces were nearly three times their number and far superior in equipment. Despite all this, the Messenger of God PBUH & His Pure Progeny favored the first view and ordered preparation for confronting the enemy army. When the two armies came face to face, the Quraysh could scarcely believe that the Muslims had dared to step onto the battlefield under such conditions. They suspected that a major portion of the Muslim army must be concealed somewhere, ready to strike unexpectedly; therefore, they sent a scout to investigate. Soon they realized that the Muslim force before them was all there was. On the other side, as mentioned earlier, a group of Muslims was gripped by fear and panic, insisting that confronting such a vastly superior enemy was unwise. However, the Messenger of God PBUH & His Pure Progeny encouraged them with God’s promise and urged them onward, declaring that God had promised victory over one of two forces—the caravan or the Quraysh army—and that God never breaks His promise. He then said that he could see, as if with his own eyes, the places where Abū Jahl and several Quraysh leaders would fall. He then ordered the Muslims to camp near the wells of Badr. At this critical moment, Abū Sufyān managed to steer the caravan out of danger, diverting from the main route toward the coast of the Red Sea and hastening to Mecca. Through one of his messengers, he sent word to the Quraysh army stating that the caravan had been saved and that, in his view, there was no need to confront Muḥammad PBUH & His Pure Progeny, as many enemies stood ready to deal with him. Abū Jahl, the army’s commander, rejected this suggestion, swearing by al‑Lāt and al‑ʿUzzā that they would not only confront the Muslims but pursue them to within Medina, kill them, or capture them and bring them to Mecca so that their victory would echo throughout the Arab tribes. Eventually, the Quraysh army reached Badr and dispatched water carriers toward the wells. The Prophet’s companions captured them and brought them before the Messenger of God PBUH & His Pure Progeny, who questioned them. When asked who they were, they replied that they were slaves of Quraysh. When asked about the army’s size, they claimed ignorance. He then asked how many camels the army slaughtered daily for food; they answered between nine and ten. He concluded that the army numbered between nine hundred and one thousand men, since one camel sufficed for roughly one hundred soldiers. The atmosphere was grave and awe‑inspiring. The Quraysh army possessed ample military equipment and had even brought singing women along to boost morale. They were facing an opponent they could scarcely imagine would dare confrontation under such circumstances. The Messenger of God PBUH & His Pure Progeny perceived that fear and anxiety might prevent his companions from resting properly, causing them to face the enemy exhausted in body and spirit the following day. Accordingly, he reassured them of God’s promise, declaring that a great host of angels would come to their aid. With this divine reassurance, they slept peacefully that night. Another concern troubling the Muslim fighters was the terrain at Badr: the ground on their side was soft, causing their feet to sink. That night, heavy rain fell. The rainwater allowed them to perform ablution and ritual washing, rejuvenating them, and it also firmed the ground beneath them. Remarkably, the rain fell far more heavily on the enemy’s side, leaving them distressed. News then reached the Muslims through their scouts that, despite all their resources, the Quraysh army was fearful—as though God had cast an army of terror into their hearts. At dawn, the small Muslim force arrayed itself against the enemy with remarkable determination. The Messenger of God PBUH & His Pure Progeny first offered peace, so that no excuse would remain, sending a representative with the message that he did not wish to be the one who initiated conflict. Some Quraysh leaders were inclined to accept this offer, but Abū Jahl prevented it. Combat then began. Following the custom of the time, individual duels preceded the general engagement. On the Muslim side, the Prophet’s uncle Ḥamzah and the youthful ʿAlī (peace be upon him) stepped forward, along with several other brave fighters. They struck down their counterparts with decisive blows, severely weakening the enemy’s morale. Seeing this, Abū Jahl ordered a general attack. He had earlier commanded that the Medinan companions of the Prophet be killed outright, while the Meccan emigrants be captured and taken back to Mecca as trophies. These were moments of extreme sensitivity. The Messenger of God PBUH & His Pure Progeny instructed the Muslims not to focus on the enemy’s numerical superiority, but to fix their attention solely on their immediate opponents; to clench their teeth, minimize speech, seek God’s help, obey his commands without the slightest disobedience, and maintain full confidence in victory. The Messenger of God PBUH & His Pure Progeny raised his hands in supplication and prayed: «يا رب إن تهلك هذه العصابة لا تُعبد» “O Lord! If this group is destroyed, You will no longer be worshipped.” A strong wind was blowing toward the Quraysh side, while the Muslims advanced with the wind at their backs. Their perseverance, courage, and valor broke the enemy’s resistance. Seventy of the enemy—including Abū Jahl—were slain, their corpses strewn in blood and dust, and seventy more were captured. Only a small number among the Muslims were martyred. Thus, the Muslims’ first armed encounter against a powerful enemy concluded with an unexpected and resounding victory.

Some aspects of the Battle of Badr have already been described. We now return to the interpretation of the verse under discussion. In the first verse, reference is made—albeit briefly—to God’s promise of victory at Badr. It states: Remember when God promised you that one of the two parties (either the Quraysh trade caravan or the Quraysh army) would fall into your hands وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ. However, due to the hardships of war, the potential loss of life and property, and the difficulties arising from combat, you wished that the unarmed caravan would come into your possession rather than the armed Quraysh force وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ. It is reported in narrations that the Messenger of God PBUH & His Pure Progeny said to them: إحدى الطائفتين لكم إما العير وإما النفير Here, عير means “caravan” and نفير means “army.” As can be seen in the verse, the army is referred to as ذَاتِ الشَّوْكَةِ, while the caravan is called غَيْرَ ذَاتِ الشَّوْكَةِ. This expression contains a subtle and refined point, for شَوْكَة, which conveys the meaning of power and intensity, is originally derived from شوك, meaning “to pierce” or “to stab.” It was then applied to spearheads, later to weapons in general, and finally came to signify armed strength. Thus, ذَاتِ الشَّوْكَةِ means an armed force, while غَيْرَ ذَاتِ الشَّوْكَةِ denotes an unarmed caravan—even if a few armed guards happened to be present. The meaning, therefore, is that a group among you—seeking ease or material gain—preferred pursuing the trade caravan rather than confronting the armed force. Yet the outcome of the battle proved that their true interest lay in crushing the enemy’s military power, thereby paving the way for future successes. Hence it is stated: God intended to establish the truth through His words and to cut off the root of the disbelievers وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ. (Explanatory note: دَابِر refers to the rear or trailing part of something; thus قطع دابر means eradication and cutting off at the root.) This was, therefore, a profound lesson for the Muslims: in the face of events, one must always act with foresight, plan for the future, avoid short‑sightedness, and not be concerned solely with immediate gains. Foresight and attention to ultimate outcomes yield comprehensive and lasting success, whereas short‑term thinking leads only to superficial and temporary achievements. This lesson was not limited to the Muslims of that time; Muslims today must also draw inspiration from this divine teaching. One should never abandon principled, long‑term strategies due to hardship, pressure, or exhausting trials, in favor of unprincipled, trivial, or short‑term pursuits. In the following verse, this point is made even clearer. It states: the real aim and purpose of this course of action—namely, the Muslims’ confrontation with the enemy army at Badr—was that the truth (that is, monotheism, Islam, justice, and human freedom) might be liberated from the chains of superstition, oppression, and tyranny, and that falsehood (polytheism, disbelief, injustice, and corruption) might be annihilated, even if the guilty polytheists detested it لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ. Does this verse merely emphasize the meaning of the previous one, as may appear at first glance, or does it introduce a new dimension? Some exegetes—such as Fakhr al‑Dīn al‑Rāzī in al‑Tafsīr al‑Kabīr and the author of al‑Manār—have stated that the word الْحَقّ in the first verse refers to the military victory of the Muslims at Badr, whereas in the second verse it refers to the triumph of Islam and the Qur’an that resulted from that very military success. Thus, military victory in those particular circumstances served as a prelude and means to the victory of the divine message, its objectives, and its school of thought. Another possible interpretation is that the first verse points to God’s legislative will (الإرادة التشريعية)—which manifested through the Prophet’s command—while the second verse refers to the ultimate outcome and realization of that command.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

These verses point to the sensitive moments of the Battle of Badr and highlight the various blessings through which God bestowed His favor upon the Muslims at that critical juncture, so that a spirit of obedience and gratitude might be awakened within them and the path toward future victories might be opened. First, mention is made of the assistance of the angels. It is stated: Remember the time when, due to fear and anxiety caused by the enemy’s numerical superiority and greater military equipment, you sought refuge in God, stretched out your hands toward Him, and implored Him for help إِذْ تَسْتَغِيثُونَ رَبَّكُمْ. Some narrations report that the Messenger of God PBUH & His Pure Progeny himself joined the believers in seeking divine aid and raising supplication. He lifted his hands toward the sky and said: اللّٰهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي، اللّٰهُمَّ إِنْ تَهْلِكْ هٰذِهِ الْعِصَابَةُ لَا تُعْبَدْ فِي الْأَرْضِ “O God, fulfill for me what You have promised me. O Lord, if this group of believers is destroyed, You will have no one left on earth who worships You.” He prolonged this supplication to such an extent that his cloak slipped from his blessed shoulders. (Reported in Majmaʿ al‑Bayān, under the verse in question) At that moment, God accepted your supplication and responded by declaring that He would aid you with a thousand angels coming one after another فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ. The term مُرْدِفِينَ is derived from إرداف, meaning to follow one after another; thus its sense is that the angels arrived successively to support the Muslims. Another possible interpretation is that this was a contingent of one thousand angels, followed by additional groups. In this way, Sūrat Āl ʿImrān, verse 124—where it is said that God assisted the believers with three thousand angels—can also be understood. However, the apparent meaning is that at Badr the angels numbered one thousand, and مُرْدِفِينَ functions as a description of that group; the verse in Āl ʿImrān expresses a divine promise that further help would be sent if required. Lest anyone imagine that victory lay in the hands of the angels or similar agents, it is then stated: God made this only as glad tidings and in order to reassure your hearts وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ. Otherwise, victory comes only from God وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ, for He is Mighty and Powerful—one before whose will nothing can stand—and He is Wise and Knowing, whose help reaches none except those who are worthy إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ.

These verses refer to the most sensitive moments of the Battle of Badr and draw attention to the various blessings with which God endowed the Muslims at that critical juncture, so as to awaken in them a spirit of obedience and gratitude and to open before them the path to future victories. First, mention is made of the assistance of the angels. It is stated: Remember the time when, because of fear and anxiety caused by the enemy’s numerical superiority and abundant military equipment, you sought refuge in God, raised your hands toward Him, and implored Him for help إِذْ تَسْتَغِيثُونَ رَبَّكُمْ. Some narrations state that the Messenger of God PBUH & His Pure Progeny himself joined the believers in pleading with God and seeking His help. He raised his hands toward the sky and said: اللّٰهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي، اللّٰهُمَّ إِنْ تَهْلِكْ هٰذِهِ الْعِصَابَةُ لَا تُعْبَدْ فِي الْأَرْضِ “O God, fulfill for me what You have promised me. O Lord, if this group of believers is destroyed, there will be no one on earth who worships You.” He prolonged this supplication to such an extent that his cloak slipped from his blessed shoulders. At that moment, God accepted your supplication and responded by declaring that He would support you with a thousand angels coming one after another فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ. The term مُرْدِفِينَ derives from إرداف, meaning to follow one after another; thus it signifies that the angels arrived successively to assist the Muslims. Another possibility is that this was a detachment of one thousand angels with additional units arriving behind them. In this way, Sūrat Āl ʿImrān verse 124—where the Prophet PBUH & His Pure Progeny speaks of assistance by three thousand angels—can also be understood. However, the apparent meaning is that at Badr the number of angels was one thousand, and مُرْدِفِينَ qualifies that group, while the verse in Āl ʿImrān constitutes a divine promise of further help if needed. Lest anyone imagine that victory belonged to the angels or to such means, it is then clarified: God made this only as glad tidings and so that your hearts might find reassurance وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ. Otherwise, victory comes only from God وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ, for God is Mighty and Powerful, such that nothing can withstand His will, and Wise and Knowing, such that His assistance reaches no one except those who are deserving إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ. Exegetes have differed greatly on this matter. Some maintain that the angels actually participated in the fighting and struck the enemy forces with weapons unique to them, killing some of the enemy soldiers; such interpreters have cited numerous narrations in support of this view. However, there are several indications suggesting that the opinion of the second group—who hold that the angels descended only to comfort and spiritually strengthen the believers—is closer to the truth. Among these are: 1۔ In the verse cited above, it is explicitly stated that this assistance was meant to reassure the hearts of the believers, so that they might fight more effectively, not that the angels themselves took up arms in battle. 2۔ If the angels had directly defeated the enemy soldiers through valiant combat, what special merit and distinction would remain for the combatants of Badr, whose virtues are emphasized so strongly in the narrations? 3۔ The number of enemy casualties at Badr was seventy. A significant portion of these were killed by the sword of ʿAlī (peace be upon him), and the remainder by other Muslim fighters. The names of most of these combatants are recorded in history. In that case, how many enemies would remain for the angels to have killed? God then reminds the believers of another blessing, saying: Remember when drowsiness overcame you, as a source of tranquility from Him إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ. The verb يُغَشِّي comes from غَشْيَان, meaning to cover or envelop; it is as though sleep descended upon them like a veil and covered them. نُعَاس refers to the initial stage of sleep, a light and restorative drowsiness. This suggests that, despite resting, they were not overwhelmed by deep sleep that might have allowed the enemy to launch a surprise attack. Thus, the Muslims benefited from this great blessing during that tense night, which proved of immense help to them on the battlefield the next day. A third blessing granted on this occasion was that God sent down water from the sky upon them وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً, so that He might purify them thereby and remove from them the pollution of Satan لِيُطَهِّرَكُمْ بِهِ وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ. This impurity may refer to satanic whisperings, or it may refer to physical impurity resulting from some having become ceremonially unclean during the night, or it may include both kinds. In any case, this life‑giving rain—which collected in depressions around Badr—was of great benefit. The enemy controlled the wells, and the Muslims were in dire need of water for purification and drinking. In this situation, the rain washed away all forms of impurity and distress. Moreover, God intended through this blessing to strengthen your hearts وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ, and to firm up the sandy ground upon which your feet were slipping, so that your steps might be made steady وَيُثَبِّتَ بِهِ الْأَقْدَامَ. It is also possible that this firmness refers to strengthening of spirit and increased resolve, or that both physical and spiritual firmness are intended. Among the divine blessings granted to the combatants at Badr was the fear that God cast into the hearts of the enemy, unsettling their morale. In this regard, it is stated: Remember when your Lord revealed to the angels: I am with you; so strengthen those who believe. Soon I will cast terror into the hearts of those who disbelieve إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ. Indeed, according to historical accounts, the powerful Quraysh army had become so psychologically defeated in the face of the small Muslim force that some among them feared engaging in battle at all. At times, they thought these were no ordinary humans; some said, “They have brought death upon their camels as a gift for you from Medina.” There is no doubt that this terror, which proved to be a decisive factor in victory, did not arise without cause. The steadfastness of the Muslims, their congregational prayer, their inspiring slogans, and the loyalty displayed by sincere believers—all played their part. Saʿd ibn Muʿādh, representing the Anṣār, came to the Messenger of God PBUH & His Pure Progeny and said: “May my parents be sacrificed for you, O Messenger of God! We have believed in you and testified to your prophethood and that what you say is from God. Give us whatever command you wish with our wealth and our lives. By God, if you command us to plunge into this sea”—pointing toward the nearby Red Sea—“we shall plunge into it. Our only wish is that God grant us the opportunity to perform such service as will bring joy to your eyes.” Such declarations, which spread among both friend and enemy, together with the steadfastness already witnessed among Muslim men and women in Mecca, all combined to fill the enemy with fear. The enemy faced fierce winds, heavy rain, circulation of the terrifying dream of ʿĀtikah in Mecca, and various other factors that compounded their terror. In this context, God reminded the Muslims—through His Messenger PBUH & His Pure Progeny—of the instruction given at Badr: do not waste blows with ineffective strikes; instead, deliver decisive blows—strike their necks and heads فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ, and disable their hands and feet وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ. The word بَنَان is the plural of بَنَانَة, meaning the fingertips or toes; sometimes it also refers to the fingers themselves. In these verses, the term may be used metaphorically for hands and feet, or in its literal sense, for if one’s fingers are severed, one cannot wield weapons, and if one’s toes are severed, one cannot walk. Another interpretation is that if the attacking enemy is on foot, his head should be targeted, and if mounted, his hands and feet. As noted earlier, some have taken this address to be directed to the angels. However, contextual indications suggest that the primary addressees are the Muslims themselves; even if angels are included, the expression may signify instilling such terror that the enemies’ hands tremble and their heads droop. Nevertheless, this interpretation conflicts with the apparent wording, and the previously mentioned indications that the angels did not engage directly in combat are stronger. So that no one might regard these firm commands and decisive measures as contrary to chivalry, mercy, or justice, the Qur’an clarifies: This is because they opposed God and His Messenger ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ. The term شَاقُّوا derives from شِقَاق, meaning separation and breach; since an opponent or rebel separates himself and forms an opposing front, such conduct is termed shiqāq. Whoever enters into opposition against God and His Messenger will be subjected to painful punishment in this world and the next, for just as God’s mercy is vast, His punishment is severe and painful وَمَنْ يُشَاقِقِ اللَّهَ وَرَسُولَهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ. Finally, to emphasize this reality, it is stated: Taste this punishment in this world—through decisive blows, killing, capture, and defeat in battle—and await the punishment of the Hereafter, for the torment of the Fire lies in wait for the disbelievers ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ النَّارِ.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

As has already been indicated in the explanation of the preceding verses, the victory at the Battle of Badr and the many other blessings that God bestowed upon the Muslims on that occasion were meant to serve as enduring lessons for them, both with respect to the past and the future. Accordingly, in the verses under discussion, the address is directed toward the believers, and a general principle and rule of warfare is set forth for them as advice and emphatic instruction. It is stated: O you who believe! When you encounter those who disbelieve advancing toward you in battle, do not turn your backs to them, and do not resort to flight يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ. The word لَقِيتُمْ, derived from لِقَاء, means coming together or encountering face to face, and is frequently used to indicate direct confrontation on the battlefield. The word زَحْف originally denotes movement toward something in such a way that one’s feet appear to be dragging along the ground, as in the case of a child attempting to walk before mastering the art, or a tired camel dragging its feet. Subsequently, the term came to be applied to a large advancing army, for from a distance it appears to be rolling or creeping forward along the ground. In the present verse, the use of the term زَحْف indicates that even if the enemy exceeds you in number and armaments and you are in the minority, you must not flee the battlefield. This was precisely the case at Badr, where the enemy forces outnumbered the Muslims many times over, yet steadfastness ultimately led to victory. In principle, fleeing from battle is regarded in Islam as a grave sin. As will be discussed, God willing, under verses 65 and 66 of this same sūrah, certain conditions are mentioned in the Qur’an—such as when the enemy does not exceed twice the number of the believers—under which perseverance is particularly emphasized. Accordingly, in the following verse, with the exception of certain special circumstances, it is stated concerning those who turn their backs in battle: Whoever turns his back on them on that day—unless it be as a tactical maneuver for fighting, or as a movement toward joining another group of believers—has certainly incurred the wrath of God وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللَّهِ. As is evident, two exceptional cases are specified here, which may outwardly resemble retreat but in reality constitute legitimate forms of engagement and struggle. The first is referred to as مُتَحَرِّفًا لِقِتَالٍ. The term متحرف, derived from تحرّف, means to shift from the center toward the sides. This refers to a tactical withdrawal whereby soldiers pull back from direct engagement in order to draw the enemy along, deceive them, launch a sudden counter‑attack, or exhaust them through alternating advances and withdrawals. As the Arabs would say: “الحرب كرٌّ وفرّ”—war consists of advancing and retreating. The second exception refers to a soldier who finds himself isolated on the battlefield and withdraws temporarily in order to join fellow combatants, after which he resumes the attack in unified formation. Therefore, the prohibition against fleeing the battlefield should not be understood in a rigid or literalistic manner that abolishes all military strategy and tactical planning, for such strategies are often a major source of success in warfare. At the conclusion of the verse, it is declared: Such people shall not only incur the wrath of God, but their abode is Hell—and what an evil destination it is وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ. The term بَاءَ, derived from بواء, is used to convey the sense of returning to or taking up residence in a place. Its original meaning is to clear and level a location, and since a person prepares a place before settling into it, the term came to signify both residence and return. In the present verse, this expression indicates that such individuals have effectively made God’s wrath their dwelling, implying continuous and abiding exposure to it. The word مَأْوَىٰ originally means a refuge or shelter. Thus, when it is said that the refuge of those who flee from battle is Hell, it implies that although they sought to escape and find a sanctuary to save themselves from destruction, the opposite will be their fate. Not only in the Hereafter, but even in this world, they will find themselves in the burning refuge of humiliation, misery, defeat, and deprivation. For this reason, it is related in the book ʿUyūn al‑Akhbār that one of the companions of Imām ʿAlī ibn Mūsā al‑Riḍā (peace be upon him) asked about the philosophical reasons underlying several legal rulings. In his written response, the Imām stated that flight from battle was forbidden by God because it leads to weakness and decline in religion, undermines the mission of the prophets, the Imams, and just leaders, prevents Muslims from achieving victory over the enemy and from punishing them for opposing monotheism, justice, and the eradication of oppression, emboldens the enemy against the Muslims, and eventually results in Muslims being killed or captured—ultimately endangering the very existence of God’s religion. Among the many distinctions attributed to Amīr al‑Muʾminīn ʿAlī (peace be upon him), one that he would at times mention as encouragement to others was that he never fled the battlefield. He said: “I have never turned in flight from advancing enemy forces, and no one ever confronted me in battle except that I made the earth drink from his blood.” Remarkably, some Sunni exegetes insist that the ruling in the verses under discussion was specific to the Battle of Badr, claiming that the warning and censure concerning flight from battle applied only to the participants of Badr. However, there is no evidence for such a limitation; rather, the wording of the verses is general and applies to all combatants and all instances of armed struggle. The contextual indicators in the verses and supporting narrations also affirm this general application, although certain conditions for its implementation will be mentioned in later verses of this sūrah. Thereafter, so that the Muslims might not become arrogant due to their victory at Badr, nor come to rely solely upon their own physical strength, but instead maintain hearts and spirits illuminated by remembrance of God and reliance upon His aid, it is stated: It was not you who killed them, but God who killed them فَلَمْ تَقْتُلُوهُمْ وَلَكِنَّ اللَّهَ قَتَلَهُمْ. And: You did not cast (the dust), when you cast it; rather, it was God who cast it وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَىٰ. Islamic narrations and exegetical reports state that on the day of Badr, the Messenger of God PBUH & His Pure Progeny said to ʿAlī (peace be upon him): “Give me a handful of dust and pebbles from the ground.” ʿAlī did so, and the Messenger of God PBUH & His Pure Progeny threw it toward the polytheists and said: “شَاهَتِ الْوُجُوهُ” (“May your faces be disfigured”). It is related that, miraculously, the dust and pebbles entered the eyes of the enemy soldiers, filling them with terror. There is no doubt that outwardly these acts were performed by the Messenger of God PBUH & His Pure Progeny and the fighters of Badr. However, the negation in the verse indicates that, first, the physical, spiritual, and faith‑based power that formed the source of these actions was granted by God, and it was through that divinely bestowed strength that they acted. Second, extraordinary events occurred at Badr—previously alluded to—which played a decisive role in strengthening the morale of the believers and crushing the psychological resistance of the enemy. These extraordinary effects were entirely from God. In reality, this verse subtly points to the principle: “لا جبر ولا تفويض بل أمر بين الأمرين”—that is, neither absolute compulsion nor absolute delegation, but a matter between the two. The act of killing is attributed to the believers, and the act of casting to the Messenger, yet both attributions are simultaneously negated. There is no contradiction here; rather, the intent is that the act is both yours—because it was carried out through your will—and God’s—because the power and assistance came from Him. Thus, those who claim that this verse supports the doctrine of absolute determinism find their answer within the verse itself. Likewise, those who invoke it as evidence for doctrines such as waḥdat al‑wujūd are refuted by the text itself, for the alternation of affirmation and negation demonstrates a clear distinction between Creator and creation. If one sets aside preconceived biases and examines the verse objectively, it becomes evident that it does not support any deviant ideology, but rather gestures toward the middle course of amr bayn al‑amrayn, and does so for a pedagogical purpose—namely, to eliminate the arrogance that often follows success. At the end of the verse, another important point is raised: the Battle of Badr was a field of trial for the Muslims, and God intended to test the believers through the success granted to them وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا. The term بَلَاء originally means trial or examination. Such a trial may occur through blessings, in which case it is referred to as بَلَاءً حَسَنًا, or through hardships and afflictions, known as بلاء سيّء. As stated regarding the Children of Israel: وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ وَالسَّيِّئَاتِ (al‑Aʿrāf / 168). God intended, through this first armed confrontation with a powerful enemy, to grant the believers the sweetness of victory so that they would face the future with hope and resolve. This divine blessing, as a form of trial, was meant for all believers; they were not to draw negative conclusions from it nor fall into pride and arrogance, lest they begin to underestimate the enemy, abandon self‑discipline and preparedness, and neglect reliance upon divine grace. Accordingly, the verse concludes with the statement: Indeed, God is All‑Hearing, All‑Knowing إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ. That is, God heard the cries of supplication of the Prophet and the believers, and He deals with them according to the sincerity of their intention, their purity of heart, and their steadfastness. Sincere, striving believers will ultimately succeed, whereas ostentatious, hypocritical, and inactive claimants will fail. In the following verse, to emphasize and generalize this outcome, it is stated: That is the state of the believers and the disbelievers, as you have heard ذَٰلِكُمْ. Then the cause is explained: God weakens the schemes of the disbelievers so that they can neither harm the believers nor undermine their programs وَأَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكَافِرِينَ.

Exegetes have differed regarding the addressees of the above verse. Some hold that it addresses the polytheists, on the grounds that before advancing toward the battlefield of Badr they went to the Sacred House (the Kaʿbah). In their arrogance and presumption that they were upon the truth, they clung to the coverings of the Kaʿbah and said: «اللّٰهُمّ انصر على الجندين واهدِ الفئتين وأكرم الحزبين» “O God! Grant victory to whichever of the two armies is superior, more rightly guided, and more honorable.” (Reported in Tafsīr al‑Ṣāfī under the verse in question, and in al‑Tafsīr al‑Kabīr by Fakhr al‑Dīn al‑Rāzī, vol. 5, p. 142) It is also reported that Abū Jahl supplicated, saying: “O God! Our religion is ancient and well‑established, whereas the religion of Muḥammad PBUH & His Pure Progeny is new and untested. Grant victory to whichever of the two is more beloved in Your sight.” (Reported in Tafsīr Majmaʿ al‑Bayān and other commentaries under this verse) Accordingly, at the conclusion of the Battle of Badr, the above verse was revealed, addressing them: If you sought victory and judgment, then victory has indeed come to you, for the religion of Muḥammad PBUH & His Pure Progeny has prevailed and its truth has become manifest to you إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ. And if you desist, abandoning polytheism and opposition to God’s command, that is better for you وَإِنْ تَنْتَهُوا فَهُوَ خَيْرٌ لَكُمْ. But if you return to fighting the Muslims, We shall return as well—granting victory to them and overwhelming you وَإِنْ تَعُودُوا نَعُدْ. And never be deluded by your numerical strength, for however great your numbers may be, they will avail you nothing وَلَنْ تُغْنِيَ عَنْكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ. And indeed God is with the believers وَأَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ. However, one consideration weakens this interpretation: all preceding and subsequent verses are addressed to the believers, and there is a clear semantic coherence among them. It therefore seems unlikely that a single verse in the midst of this discourse would suddenly be directed exclusively to the disbelievers. For this reason, some exegetes maintain that the verse addresses the believers themselves. According to this view, the most plausible interpretation is that when a dispute arose among some new and weak‑in‑faith Muslims concerning the distribution of war booty, this verse was revealed to admonish them. The spoils were placed entirely under the authority and ownership of the Messenger of God PBUH & His Pure Progeny, who then distributed them equally among all the Muslims. Thereafter, for the purpose of educating the believers, they were reminded of the events of Badr—how God granted them victory over a powerful enemy. From this perspective, the verse reiterates that when you, O believers, sought victory from God, He accepted your supplication and granted you triumph. And if you desist from objections and contentious speech before the Messenger, that will be better for you. But if you revert to your former contentious manner, We shall likewise return—leaving you vulnerable amid the enemy ranks—and your numerical strength, however great, will be of no benefit without divine support. God is with the sincere believers who obey His command and remain loyal to His Messenger. Since the succeeding verses likewise reproach the believers for certain acts of disobedience, as do some of the preceding verses, and since there is clear continuity in meaning throughout the passage, this second interpretation appears to be the stronger and more compelling one.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

These verses appear as a continuation of the preceding discussions and are meant to exhort the Muslims to complete obedience to the Messenger of God in matters of war, peace, and all other affairs. The tone and wording of the verses indicate that, in this regard, some believers had fallen short of their duty. Therefore, in the first verse it is stated: O you who believe! Obey God and His Messenger يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَرَسُولَهُ. It is then reiterated and emphasized: Do not turn away from him while you are hearing his commands وَلَا تَوَلَّوْا عَنْهُ وَأَنْتُمْ تَسْمَعُونَ. There is no doubt that obedience to the command of God is obligatory for all, whether believer or disbeliever; however, since the primary audience of the Prophet PBUH & His Pure Progeny and the participants in his educational program were believers, the address here is directed toward them. Continuing this discourse, the next verse states: Do not be like those who said, “We hear,” while in reality they do not hear وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ. This is a remarkably vivid and compelling expression used by the Qur’an for those who know but do not act, who hear but are unaffected, who appear outwardly to belong to the ranks of believers yet remain disobedient in practice. They possess ears that hear words, understand their meanings, and grasp their implications, but since they do not act upon them, it is as if they are completely deaf. For all of this listening and understanding is merely a prelude to action, and when action does not follow, the prelude becomes meaningless. Regarding the identity of those possessing this trait, some have suggested that the verse refers to hypocrites who had infiltrated the Muslim ranks; others have said it points to a group among the Jews; still others have understood it as referring to the Arab polytheists. However, there is no impediment to understanding the verse more generally as encompassing all those—from among any of these groups—who speak without acting. Speech without action and hearing without influence constitute a grave affliction for human societies and are the source of many misfortunes. Accordingly, the following verse continues the theme in another eloquent form: Indeed, the worst of moving creatures in God’s sight are those who are deaf, mute, and devoid of reason إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ. (Explanatory note: الصُّمّ is the plural of أصمّ, meaning “deaf”; البُكْم is the plural of أبكم, meaning “mute.”) Since the Qur’an is a book of action rather than a purely theoretical or ceremonial text, it consistently emphasizes results. Fundamentally, it treats every ineffective entity as non‑existent, regards every motionless and ineffectual form of life as dead, and considers any human faculty that does not contribute to guidance and salvation as virtually null. Thus, those who possess physically sound ears but are unwilling to listen to God’s signs, the discourse of truth, and programs leading to felicity are termed “deaf.” Likewise, those who have sound tongues but keep them sealed—who neither defend the truth, nor oppose oppression and corruption, nor admonish the ignorant, nor enjoin good, nor forbid evil, nor invite others to the path of truth, but instead use this great divine gift for flattery of the powerful, distortion of truth, or reinforcement of falsehood—are described as “mute.” And those who are endowed with intellect and reason but fail to engage in proper reflection and understanding are counted as irrational. In the next verse, it is stated that God does not begrudge guiding people to the truth. If He had seen in them any inclination or capacity for good, He would, in any case, have enabled them to truly hear and accept the truth وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لَأَسْمَعَهُمْ. Some narrations indicate that a group of obstinate idol‑worshippers came to the Messenger of God PBUH & His Pure Progeny and said: “Revive our forefather Quṣayy ibn Kilāb, and if he testifies to your prophethood, we shall all believe.” In response, this verse was revealed, indicating that had their claim been sincere, God could indeed have performed such a miracle. However, they were not truthful; their aim was merely to evade acceptance of the truth. Even if God had granted them more manifestations of truth or revived Quṣayy ibn Kilāb so that they heard his testimony, they would still have turned away and persisted in aversion وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَهُمْ مُعْرِضُونَ. These statements pertain to those individuals who have repeatedly heard words of truth, whose ears have been reached by the life‑giving verses of the Qur’an, and who have grasped their meanings, yet who continue—out of stubbornness and prejudice—to deny them. Such people, through their own actions, have lost the capacity for guidance, and God and His Messenger no longer concern themselves with them. This verse constitutes a decisive refutation of the doctrines of absolute determinism. It clearly indicates that the source of all felicity and misguidance lies within the human being himself, and that God deals with people in accordance with their own readiness and capacity.

1. Clarification of a Misunderstanding At times, some critics derive a problematic conclusion from this verse. They construct the following line of reasoning: the verse states that “if God perceives any good in them, He will cause them to hear the truth,” and also that “even if He causes them to hear, they will turn away.” From this, they conclude that “if God perceives any good in them, they will still turn away.” This conclusion is incorrect, because a misunderstanding has occurred regarding the phrase “causing the truth to reach their ears.” In the first part of the statement, it means that if they possess readiness and receptivity, God will enable the truth to reach them. In the second part, however, the meaning is that if, despite the absence of such readiness, this were to occur, they would still turn away. Thus, the same expression is used in the verse in two different senses, and the above‑mentioned logical inference cannot be drawn from it. (Explanatory note: In logical terminology, the supposed syllogism lacks a middle term, because the first clause states لاَسْمَعَهُمْ حال كونهم يعلم فيهم خيراً, whereas the second clause states لأسمعهم حال كونهم لا يعلم فيهم خيراً. Since the conditions differ, there is no shared middle term through which a valid inference could be constructed. The two clauses are therefore independent of one another.) This is analogous to someone saying: If I knew that a particular person would accept my invitation, I would invite him; but under present circumstances, if I were to invite him, he would not accept—therefore I do not invite him. 2. The Various Stages of Hearing the Truth At times, a person hears only words and expressions, without reflecting upon their meanings. Some people are not even prepared to listen at all, as the Qur’an states: وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ The disbelievers say: Do not listen to this Qur’an, and make noise during its recitation, so that you may prevail (Ḥā‑Mīm al‑Sajdah / 26). Sometimes a person is prepared to listen to words and discourse, yet has no intention or resolve to act upon them—such as the hypocrites, regarding whom Sūrat Muḥammad, verse 16, states: وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ حَتَّىٰ إِذَا خَرَجُوا مِنْ عِنْدِكَ قَالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ مَاذَا قَالَ آنِفًا Among them are those who listen attentively to you, but when they leave your presence, they say mockingly or disdainfully to those endowed with knowledge: What was it that Muhammad just said? At times their condition deteriorates even further: even if they listen attentively, they are no longer able to grasp the truth. Their faculty for discerning right from wrong is stripped away—and this represents the most dangerous stage. Regarding all three of these groups, the Qur’an declares that they are, in reality, deaf, because a true listener is one who listens attentively, understands, reflects, and sincerely resolves to act upon what is heard. Even today, there are many people who, while listening to the verses of the Qur’an—without exaggeration, as though listening to musical sounds—show emotional reactions and utter phrases expressing excitement or agitation. Yet their entire effort ends there; they remain empty in practice. Such a state is incompatible with the purpose of the Qur’an.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

In the preceding verses, Muslims were called toward knowledge, action, obedience, and submission; in the present verses, the same objective is pursued through a different approach. First it is stated: O you who believe! Respond to God and to the Messenger when he calls you to that which gives you life يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلّٰهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ. This verse explicitly declares that the call of Islam is, in reality, a call to life—spiritual life, material life, cultural life, economic life, political life, and, in the truest sense, moral and social life. In short, the invitation of Islam is life in every respect and in every dimension. This is the briefest yet most comprehensive description ever given of Islam and the true religion. If one were to ask what Islam’s objective and purpose are, and what it offers humanity, the answer could be summarized in a single sentence: its aim is to bestow life across all dimensions of existence—and this is precisely what Islam provides. A question naturally arises: were people dead before the rise of Islam and the Qur’anic call that they are now being invited to life? The answer is yes—they were deprived of the kind of life that the Qur’an grants. For, as is well known, life has multiple levels and dimensions, all of which are indicated by the Qur’an. At times, “life” refers to the revival of the earth, as stated: اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا “Know that God revives the earth after its death.” (al‑Ḥadīd / 17) At times, it denotes animal life, such as: إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ “He who brought it to life will surely bring the dead to life.” (Ḥā‑Mīm al‑Sajdah / 39) At other times, it signifies intellectual, rational, and human life, as expressed in: أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ “Is one who was dead, then We gave him life…” (al‑Anʿām / 122) Sometimes, it refers to eternal life in the Hereafter, as in: يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي “Would that I had sent something ahead for my life.” (al‑Fajr / 24) And at times, life denotes absolute and infinite existence, knowledge, and power, as in reference to God: هُوَ الْحَيُّ الَّذِي لَا يَمُوت “He is the Ever‑Living, who does not die.” By reflecting upon these various meanings of life, it becomes clear that although the people of the Age of Ignorance possessed material and animal life, they were deprived of true human, spiritual, and rational life. The Qur’an came and invited them to authentic life. From this it becomes evident how mistaken are those who regard religion as something dry, lifeless, detached from the realities of life, and separate from intellectual and social programs. A true religion must be one that generates movement in all spheres of life, breathes spirit into humanity, grants insight and awareness, creates a sense of responsibility, and brings about continuity, unity, growth, and perfection—being life‑giving in every sense. It also becomes clear that those who limit the interpretation of this verse solely to jihad, or faith, or the Qur’an, or Paradise, and present any single one of these as the exclusive source of life, are in fact narrowing the verse’s meaning. All of these are encompassed within its scope—and beyond them, every thought, program, and command that gives rise to any dimension of human life is included within the meaning of this verse. Then it is stated: Know that God intervenes between a person and his heart, and that to Him you will all be gathered وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ. As mentioned earlier, there is no doubt that “heart” here refers to the soul and intellect. As for how God intervenes between a person and his soul or intellect, several interpretations have been offered. Sometimes this is understood as an allusion to God’s extreme nearness to His servants, as though He is more intimate to a person than the person’s own inner self, as stated: وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ “We are nearer to him than his jugular vein.” (Qāf / 16) At other times, it is interpreted as indicating that the turning of hearts and minds lies in God’s hand, as expressed in supplication: يا مقلّب القلوب والأبصار It is also said that this means that without God’s grace, no human being could ever recognize the truth of truth or the falsehood of falsehood. Some have explained it as a warning that as long as people are granted opportunity, they should hasten to obey God and perform righteous deeds, for God may intervene between a person and his opportunities through death. However, from a comprehensive perspective, all of these interpretations may be unified into a single overarching meaning: God is present everywhere and encompasses all beings. He is not identical with creation, nor is He separate from it. Life and death, knowledge and power, security and tranquility, success and felicity—all lie in His grasp and under His authority. Thus, no one can conceal anything from Him, no one can accomplish anything without His enabling grace, and it is wholly inappropriate for a person to turn toward any being other than Him or seek from anyone else, for He alone is the true possessor of all things and encompasses the entirety of human existence. The connection between this statement and the preceding one lies in the fact that when the Messenger calls people to life, he is the emissary of the One in whose power lie life, death, guidance, and intellect. Hence, as an emphatic reminder, it is stated that you are not only encompassed by His power in this world, but to Him you shall also be gathered in the Hereafter—here and there alike, all stand before Him.

Thereafter, attention is drawn to the dire consequences of refusing to accept the life‑giving call of God and His Messenger: Guard yourselves against a trial that will not afflict only the wrongdoers among you, but will encompass all وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً. The term فتنة is used in the Qur’an in various contexts—sometimes in the sense of trial and testing, and at other times in the sense of calamity, tribulation, and punishment. Its original meaning is to place gold into a crucible so that its purity and impurity may be distinguished. Subsequently, the term came to be used for trials that reveal a person’s inner qualities, as well as for punishments that cleanse the human soul or diminish the weight of sin. In the present verse, the word is used in the sense of collective calamities and social upheavals—those in which both the moist and the dry are consumed together. In reality, this is the inherent nature of social crises: when a society neglects its responsibility toward the propagation of truth and the fulfillment of its mission, and when such negligence gives rise to lawlessness, chaos, and insecurity, then both the righteous and the unrighteous are scorched by its fire. This verse is, in fact, a divine alarm addressed to all Islamic societies. Its meaning is that members of a society are not responsible only for fulfilling their own duties; rather, they are also obliged to encourage others to fulfill theirs. For discord, fragmentation, and disunity result in the failure of collective programs, and the smoke of this failure will sting everyone’s eyes alike. No one may say: “Since I have fulfilled my own responsibility, I will be spared from the harmful effects of others’ neglect,” for social affairs cannot be treated as purely individual matters. This situation is comparable to an attacking enemy force of one hundred thousand soldiers. If only fifty thousand defenders fulfill their duty, that will unquestionably be insufficient, and both the responsible and the negligent alike will suffer the consequences of defeat. Such is the nature of collective and social matters. This truth can also be clarified from another angle: the righteous within a society are not permitted to remain silent in the face of wrongdoing. If they choose silence, they will be considered participants in the fate of the wrongdoers in the sight of God. As stated in a well‑known hadith, the Messenger of God PBUH & His Pure Progeny said: «إِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يُعَذِّبُ الْعَامَّةَ بِعَمَلِ الْخَاصَّةِ حَتَّىٰ يَرَوُا الْمُنْكَرَ بَيْنَ ظُهُورِهِمْ وَهُمْ قَادِرُونَ عَلَىٰ أَنْ يُنْكِرُوهُ، فَإِذَا فَعَلُوا، عَذَّبَ اللَّهُ الْخَاصَّةَ وَالْعَامَّةَ» God, Mighty and Exalted, does not punish the general populace for the wrongdoing of a particular group unless they witness acts of evil among themselves while having the capacity to condemn them, yet choose silence; in that case, God punishes both the particular group and the general populace. What has been stated shows that this divine command applies to both worldly and otherworldly punishments, and likewise to the consequences and effects of the deeds of individuals as well as of entire groups. (Explanatory note: Exegetes have differed on whether لَا تُصِيبَنَّ is a form of negation or a prohibitive construction. Some interpret it as a prohibition, meaning “guard yourselves against trials, for they will not affect only the wrongdoers.” Others regard it as a declarative form, noting that according to Arabic rhetorical principles, the emphatic nūn appears only in prohibitions or responses to an implied oath; thus, an implied oath is assumed in the verse.) At the end of the verse, a strongly admonitory tone is adopted: Know that God’s punishment is severe وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ. Lest God’s grace and mercy lull people into heedlessness, causing them to forget the severity of divine punishment, and thereby allowing trials to overtake them—as has happened to Islamic societies that, through neglect of these divine norms, have retreated backward. If we look at the condition of Islamic societies in our own era, we observe repeated defeats before the enemy. Colonialism, Jewish power, and Zionism operate successfully against them. Materialism and moral corruption dominate. Discord infiltrates households; the younger generation falls prey to misconduct; degeneration, decline, and intellectual backwardness are visible. This reality vividly depicts the meaning of the verse and demonstrates how such trials engulf both young and old, righteous and unrighteous, learned and ignorant alike. These conditions will persist until a collective spirit awakens among Muslims, until every individual accepts his social responsibility, and until the two divinely imposed duties of enjoining what is right and forbidding what is wrong become firm, definitive, and unavoidable realities. The Qur’an then takes the Muslims by the hand and turns them once more toward their own past, reminding them of where they once stood and where they now are, so that they may fully grasp the lesson imparted in the preceding verses. It states: Remember when you were a small and oppressed group on the earth وَاذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ مُسْتَضْعَفُونَ فِي الْأَرْضِ, so that you feared people might seize you تَخَافُونَ أَنْ يَتَخَطَّفَكُمُ النَّاسُ. This is a subtle expression vividly portraying the extreme weakness and scant numbers of the Muslims at that time—like a small object suspended in the air, easily snatched by a powerful enemy. It alludes to the state of the Muslims before migration, when their enemies were extremely powerful, or to the period after migration, when they faced the great empires of Persia and Rome. But God gave you refuge فَآوَاكُمْ, strengthened you with His support وَأَيَّدَكُمْ بِنَصْرِهِ, and provided you with pure and wholesome sustenance وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ, so that you might be grateful لَعَلَّكُمْ تَشْكُرُونَ.

See ayat 28 for tafseer.

Several narrations have been reported concerning the occasion of revelation of the above verse. Among them is a narration transmitted from Imām Muḥammad al‑Bāqir (peace be upon him) and Imām Jaʿfar al‑Ṣādiq (peace be upon him), which states: The Messenger of God PBUH & His Pure Progeny ordered the siege of Banū Qurayẓah (who were among the Jews of Medina). The siege lasted for twenty‑one nights, after which they were compelled to propose a peace settlement, similar to what their brethren, Banū Naḍīr (another Jewish group of Medina), had previously done. In their proposal, they offered to leave Medina and migrate toward Syria. The Messenger of God PBUH & His Pure Progeny did not accept this proposal—perhaps due to doubts concerning their sincerity—and declared instead that only the judgment of Saʿd ibn Muʿādh would be accepted. They then requested that the Messenger of God send Abū Lubābah (one of his Medinan companions) to them. Abū Lubābah had longstanding ties of friendship with them, and his family, children, and property were among them. The Messenger of God PBUH & His Pure Progeny accepted this request and sent Abū Lubābah to them. They consulted Abū Lubābah and asked whether it would be in their interest to accept the arbitration of Saʿd ibn Muʿādh. Abū Lubābah gestured toward his throat—that is, signaling that acceptance would result in their execution—and advised them not to accept it. Jibrīl, the bearer of divine revelation, informed the Messenger of God PBUH & His Pure Progeny of this incident. Abū Lubābah later said: No sooner had I taken this action than I realized that I had betrayed God and His Messenger. It was on this occasion that these verses were revealed concerning him. Abū Lubābah was struck with intense remorse and distress, to the point that he tied himself with a rope to one of the pillars of the Prophet’s Mosque and declared: By God, I will neither eat nor drink until either I die or God accepts my repentance. Seven days and nights passed during which he neither ate nor drank, until he collapsed unconscious upon the ground. Thereafter, God accepted his repentance. The believers informed him of this glad tidings, but he swore that he would not untie himself until the Messenger of God PBUH & His Pure Progeny came personally to release him. The Messenger of God PBUH & His Pure Progeny came and untied him. Abū Lubābah then said: In order to complete my repentance, I will leave the house in which I committed this sin, and I will relinquish all my wealth. The Messenger of God PBUH & His Pure Progeny replied: It is sufficient for you to give one‑third of your wealth in charity. (Reported in Nūr al‑Thiqlayn, vol. 2, p. 143) Similar accounts regarding the occasion of revelation of this verse are also found in Sunni sources. Since the preceding verses are connected to the Battle of Badr, some have regarded it as unlikely that this verse is related specifically to the Jews or Banū Qurayẓah. They argue that these narrations indicate that the incident involving Abū Lubābah represents an instance (miṣdāq) of the verse, rather than the specific occasion of its revelation. Similar reasoning has been applied to the occasions of revelation of earlier verses; for example, some sources report that a particular verse was revealed concerning ʿUthmān, despite the fact that his death occurred many years after the passing of the Prophet PBUH & His Pure Progeny. Another possibility is that the verse was indeed revealed concerning the incident of Banū Qurayẓah, but since its theme corresponded closely to the verses relating to Badr, it was placed alongside them by the command of the Messenger of God PBUH & His Pure Progeny.

In the first verse, God the Exalted addresses the Muslims and says: O you who believe! Do not betray God and the Messenger يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ. Betrayal of God and the Messenger consists of disclosing the Muslims’ military secrets to others, strengthening the enemies in confrontation and warfare, or wholly disregarding divine obligations, prohibitions, and commandments. Accordingly, it is reported from Ibn ʿAbbās that whoever abandons any part of the Islamic laws and programs has, to that extent, committed betrayal against God and the Messenger. It is then said: and do not betray your trusts وَتَخُونُوا أَمَانَاتِكُمْ. (Explanatory note: تَخُونُوا here is in fact لَا تَخُونُوا; the particle لا has been omitted by implication from the preceding clause.) The term betrayal (خيانة) means failure to fulfill an obligation whose fulfillment one has undertaken; it is the very opposite of trust (أمانة). Although trust is often used with respect to financial deposits, in the Qur’anic framework its meaning is broad and encompasses all social, political, and moral dimensions of life. For this reason, it has been stated in a hadith: «المجالس بالأمانة» What is said in private gatherings and assemblies is a trust. Another hadith states: «إذا حدَّث الرجل بحديث ثم التفت فهو أمانة» When a person speaks to someone and then looks around (to see whether anyone else is listening), that conversation is a trust. Thus, the land and polity of Islam in the hands of Muslims are a divine trust; their children are also a trust; and above all, the Noble Qur’an and its teachings are the greatest trust bestowed by God. Some have said that God’s trust is His religion, the Messenger’s trust is his Sunnah, and the believers’ trust is their wealth and secrets; however, in the present verse the notion of trust encompasses all these meanings. In any case, betrayal of trust is among the most detestable acts and the ugliest of sins. The one who betrays a trust is, in reality, a hypocrite, as stated in the hadith: «آية المنافق ثلاث: إذا حدَّث كذب، وإذا وعد أخلف، وإذا اؤتمن خان، وإن صام وصلّى وزعم أنه مسلم» The hypocrite has three signs: when he speaks, he lies; when he promises, he breaks his promise; and when entrusted, he betrays—even if he fasts, performs prayer, and claims to be a Muslim. In principle, refraining from betrayal of trusts is among fundamental human obligations and rights; even if the owner of a trust is not a Muslim, betrayal of that trust is not permissible. At the end of the verse, it is stated: and you know وَأَنْتُمْ تَعْلَمُونَ, that is, one may slip into betrayal mistakenly or unknowingly, but it must never be committed deliberately. Actions such as that of Abū Lubābah cannot be classified as mere error or ignorance. Rather, attachment to wealth, children, and personal interests can, at sensitive moments, blind a person’s eyes and ears, leading him to betrayal of God and the Messenger. In reality, this constitutes intentional betrayal; however, the essential point is that a person must immediately awaken, as Abū Lubābah did, and hasten to make amends for past wrongdoing. In the next verse, Muslims are warned to remain vigilant lest material concerns and fleeting personal interests place veils over their vision and hearing, leading them to betraying actions that endanger the life and destiny of their society. It is stated: Know that your wealth and your children are a trial وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ. As previously noted, فتنة here means a means of testing. In fact, these two matters constitute the most crucial standards by which faith and disbelief, and human worth and value, are assessed. Acquiring wealth, spending it, safeguarding it, and the degree of attachment to it—all are arenas of human trial. Many individuals are extremely rigorous regarding outward acts of worship and religious observance, and sometimes even in the performance of recommended acts; yet when a financial matter arises, everything else is set aside—divine laws, human values, truth, and justice are all forgotten. The same holds true with regard to children, who are the fruit of the heart and the blossoms of the tree of life. We observe many people who, outwardly, are committed to religious, moral, and human principles, but when it comes to their children, it is as though a veil descends over their minds and they forget all such principles. Under the influence of excessive love for their children, they deem the unlawful lawful and the lawful unlawful, become ready to do anything for the imagined future of their children, and trample every right underfoot. We must commit ourselves to God in both of these arenas of trial and remain alert and vigilant. Many have stumbled and fallen in these two fields, bringing upon themselves lasting condemnation and perpetual blame. If a lapse does occur, we must, like Abū Lubābah, hasten to rectify it—even to the extent of sacrificing the very wealth that became the cause of the lapse. At the conclusion of the verse, glad tidings are given to those who emerge successfully from both trials: and indeed with God is an عظیم reward وَأَنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ. However great the love for children may appear, and however abundant wealth and property may be, God’s reward and recompense surpass them all in excellence, elevation, and greatness. At this point, several questions arise, such as: why God subjects people to trials despite His encompassing knowledge; why divine testing applies to all, including prophets and messengers; what the arenas of divine testing are; and what the means of success therein may be. Answers to these questions have already been provided in Tafsīr‑e Namūnah, volume 1 (pp. 373–378, Urdu edition).

In the preceding verses, life‑giving commands were presented that guarantee material and spiritual felicity, yet their implementation is not possible without taqwā and God‑conscious restraint. Therefore, in this verse attention is drawn to the importance of taqwā in human character and to its tangible effects. Four consequences of taqwā and piety are mentioned here. First, it is stated: O you who believe! If you adopt taqwā and refrain from opposing God’s commands, He will grant you a special illumination and inner clarity by which you will be able to distinguish clearly between truth and falsehood يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَتَّقُوا اللَّهَ يَجْعَلْ لَكُمْ فُرْقَانًا. The term فُرْقَان is an intensive form derived from فَرْق, and here it signifies something that decisively separates truth from falsehood. This brief yet profound expression addresses one of the most vital life‑shaping realities for humanity: along the path toward success, there are always slippery points and misleading byways. If a person fails to recognize them clearly or avoid them properly, he may fall so completely that no trace of him remains. The most crucial requirement on this path is the ability to discern truth from falsehood, good from evil, friend from foe, beneficial from harmful influences, and felicity from misery. Once these realities are truly recognized, reaching one’s goal becomes far easier. The difficulty lies in the fact that at many junctures people fall prey to error—mistaking falsehood for truth, an enemy for a friend, and deviation for the true path. At such moments, sharp insight, powerful perception, and a high degree of inner illumination and clarity are required. The verse makes clear that such perception is the fruit borne by the tree of taqwā. The question then arises: how does adopting taqwā and avoiding sin and rebellion engender such vision and discernment? This may appear obscure to some, but careful reflection reveals the connection. First, the human rational faculty is naturally prepared—at least to a considerable degree—to perceive realities. Yet veils of greed, avarice, lust, egocentrism, envy, and excessive attachment to wealth, spouse, children, prestige, and power descend like black smoke over the eyes of reason, or like dense dust clouds enveloping the surrounding atmosphere. Clearly, in such a darkened environment, one cannot see the face of truth or falsehood. But if this dust is washed away by the water of taqwā and the black smoke is cleared, seeing the face of truth becomes easy. As the poet says: جمالِ یار ندارد حجاب و پردہ ولی غبارِ رہ بنشان تا نظر توانی کرد That is: The beauty of the Beloved has no veil or covering, but remove the dust from the path so that you may behold it. Another poet has said: حقیقت سرایی است آراستہ ہوی و ہوس گرد برخاستہ نبینی کہ ہر جا کہ برخاست گرد نبیند نظر گرچہ بیناست مرد Meaning: Truth is a well‑adorned abode, but desire and passion raise dust; do you not see that wherever dust is stirred, vision fails, even if the man himself is sighted? Second, it is known that every perfection, wherever found, is a reflection of the perfection of the Absolute Truth. The closer a person draws to God, the stronger the reflection of that absolute perfection falls upon his being. Accordingly, all knowledge and wisdom ultimately derive from divine knowledge. When a person, through taqwā and avoidance of sin and base desire, draws nearer to God and unites the droplet of his existence with the boundless ocean of divine being, he partakes abundantly of His knowledge and insight. In other words, the human heart is like a mirror, and the divine existence is like a radiant sun. If the mirror is darkened by the rust of base desire, it will not reflect light. But if it is polished by the waters of taqwā and restraint, the dazzling light of that radiant sun will be reflected within it, illuminating everything around. This is why throughout history we observe striking instances of clarity and inner vision among pious men and women that cannot be accounted for by ordinary methods of learning and knowledge. They perceived the roots of many events that could not be discerned amid social turmoil and noise, and they recognized the repulsive faces of the enemies of truth hidden behind thousands of deceptive veils. The remarkable influence of taqwā upon human perception, awareness, and insight is described in numerous narrations and in other Qur’anic verses. In Sūrat al‑Baqarah, verse 282, it is stated: وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ Adopt taqwā, and God will teach you. In a well‑known hadith it is stated: «المؤمن ينظر بنور الله» The believer sees with the light of God. In the aphorisms of Nahj al‑Balāghah it is said: «أكثر مصارع العقول تحت بروق المطامع» Most intellects are struck down beneath the flashes of greed; avarice incapacitates the eye of reason, and people then fail to see where they are about to slip and fall. Third, even on the level of rational analysis, the connection between taqwā and discernment is clear. Societies that revolve around desire and passion—whose media institutions promote such impulses, whose newspapers normalize depravity, whose radio broadcasts propagate corruption, and whose television serves sensual indulgence—naturally render the distinction between truth and falsehood, good and evil, extremely difficult for most people. The absence of taqwā thus becomes a direct source of misjudgment and faulty discernment. Likewise, in families deprived of taqwā, where children are raised amid moral pollution and accustomed from childhood to indulgence and unrestrained freedom, later distinctions between right and wrong become exceedingly difficult. In principle, when these faculties and capacities are rendered ineffective and this capital is squandered on the path of sin, societies decline in consciousness and insight, even if they progress materially and industrially. Thus, it is evident that everything contrary to taqwā becomes a source of heedlessness, ignorance, or misjudgment. This is why, even in today’s mechanized world, we find societies that have advanced greatly in science and industry yet suffer in daily life from terrifying chaos and contradictions that leave the observer astonished. All of this underscores the profundity of this Qur’anic statement. When one also recognizes that taqwā is not limited to practical conduct alone but includes intellectual and cognitive restraint, the matter becomes even clearer. Intellectual taqwā, in contrast to unrestrained freedom of thought, means seeking sound sources and authentic evidence, refraining from expressing opinions or beliefs without adequate investigation and reflection. Those who apply intellectual taqwā indeed reach correct conclusions far more readily than those who are undisciplined in their choice of sources and methods of reasoning, who inevitably fall into countless errors and misconceptions. A crucial point that deserves serious attention is that, like many other reformative and human‑building Islamic concepts, taqwā has itself been distorted by some Muslims. Many imagine that a pious person is merely one who excessively washes his body and clothes, regards everyone and everything as impure or doubtful, withdraws from social and communal affairs, avoids contact with the world, and remains silent in all matters. Such false interpretations of piety are, in fact, among the causes of decline in Islamic societies. This kind of taqwā produces neither awareness nor insight, nor does it grant the ability to distinguish between truth and falsehood. Having clarified the first reward of piety, the verse proceeds to describe the remaining outcomes. The Qur’an states that, in addition to discernment between truth and falsehood, the fruits of taqwā include that God will efface your sins and erase their effects from your being وَيُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ, and He will forgive you وَيَغْفِرْ لَكُمْ, and that great bounties and favors await you, known only to God Himself, for God is Possessor of immense grace وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ. These four outcomes are the fruits borne by the tree of taqwā. The natural and intrinsic relationship between taqwā and some of these effects does not prevent all of them from being attributed to God, for—as has been repeatedly emphasized—every effect of every being ultimately occurs by God’s will and command. Hence, an effect may be attributed both to God and to the immediate cause. As for the distinction between تكفير السيئات and غفران, some exegetes hold that the former refers to concealment and erasure of sins’ effects in this world, while the latter refers to deliverance from punishment in the Hereafter. Another possibility is that تكفير السيئات denotes the removal of the psychological and social effects of sin through taqwā, whereas غفران signifies divine pardon and release from punishment.

Exegetes and traditionists understand the above verse as an allusion to the events that ultimately compelled the Messenger of God PBUH & His Pure Progeny to migrate from Mecca to Medina. These events have been described in various ways, yet all converge upon a single reality: that God, through a miraculous intervention, delivered the Prophet PBUH & His Pure Progeny from a grave and decisive danger. In al‑Durr al‑Manthūr, the following account is transmitted in this connection. A group composed of Quraysh representatives and the nobles of Mecca assembled from different clans in order to convene at Dār al‑Nadwah (Explanatory note: the consultative council of the Meccan elite used to be held at this location) and deliberate concerning the danger posed to them by the Messenger of God. It is related that, on their way, they encountered a seemingly respectable elderly man, who was in fact Satan (or a human being possessing a satanic disposition and mindset). They asked him: “Who are you?” He replied: “I am an old man from Najd. I was informed of your intention and thought I should attend your meeting and offer my opinion and sincere counsel.” They said: “Very well, come inside.” Thus, he entered Dār al‑Nadwah with them. One of those present turned toward the assembly—pointing to the Messenger of God PBUH & His Pure Progeny—and said: “Devise some plan regarding this man, for by God there is fear that he may prevail over you and bring about the downfall of your religion and your authority.” One person suggested: “Imprison him until he dies in captivity.” The elderly Najdī objected and said: “This view is dangerous, for his followers may mobilize, free him from prison at a suitable moment, and take him out of this land. You must adopt a more decisive course.” Another proposed: “Expel him from our city, thereby freeing ourselves of him. Once he leaves, whatever he does elsewhere will pose no harm to you.” The elderly Najdī said: “By God, this opinion too is unsound. Do you not see the sweetness of his speech, his eloquence, and his penetrating influence upon people’s hearts? If you do this, he will travel throughout the Arab lands, rally people around him, and then return against you with a great multitude, expelling you from your cities and killing your leaders.” The assembly said: “By God, he speaks the truth. Think of another plan.” Abū Jahl, who had thus far remained silent, then began to speak and said: “I have a proposal, and I see no other view as sound.” They asked: “What is it?” He said: “Let us choose a brave swordsman from every clan, place a sharp sword in each of their hands, and have them all strike him at once when the opportunity arises. By killing him in this manner, his blood will be distributed among all the tribes, and I do not believe that Banū Hāshim will be able to fight against all the clans; thus they will be compelled to accept blood‑money, and we shall be rid of his harm.” The elderly Najdī exclaimed with approval: “By God, this is the correct opinion. This young man has spoken the truth; I know of no better plan.” Thus, consensus was reached upon this scheme, and they departed with firm determination. Jibrīl descended, and the Messenger of God PBUH & His Pure Progeny was instructed not to sleep in his bed that night. The Prophet PBUH & His Pure Progeny set out toward Ghar Thawr (Explanatory note: a cave near Mecca) and instructed ʿAlī (peace be upon him) to sleep in his bed, so that those watching from the doorway would assume the Prophet was still there and he might safely depart the zone of danger. When morning came, the conspirators stormed the house, searched, and found ʿAlī (peace be upon him) lying in the Prophet’s bed. In this way, God rendered their plot null and void. They shouted: “Where is Muḥammad?” He replied: “I do not know.” They followed the Prophet’s footprints until they reached the mountain and its cave. There, they saw—much to their amazement—that a spider had spun a web across the mouth of the cave. One said to another: “Had he entered this cave, there would not be a spider’s web at its entrance.” Thus, they turned back. The Prophet PBUH & His Pure Progeny remained in the cave for three days. When the enemy, having searched throughout the valleys of Mecca, returned exhausted and disappointed, he proceeded toward Medina. (Reported in al‑Manār and Majmaʿ al‑Bayān under the verse in question, citing al‑Durr al‑Manthūr.)

Some scholars hold the view that this verse and the following five verses were revealed in Mecca, since they refer to the event of the Prophet’s migration. However, the style and wording of the verse itself testify that it was revealed after the migration, because it recounts a past event. Therefore, although it alludes to the incident of the migration, it was certainly revealed in Medina. In this verse, one of the greatest divine favors and immense blessings bestowed by the Lord upon the Messenger of God PBUH & His Pure Progeny and the Muslims is recalled. It is first stated: And remember when the disbelievers plotted against you, to detain you, or to kill you, or to drive you out وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ. As has already been mentioned, the word مَكْر in Arabic means planning, strategy, and calculated scheming, not the purely negative sense that is common today in Persian and some other languages. Likewise, the term حيلة in its original lexical sense denotes clever planning or devising a stratagem, though in contemporary usage it often conveys the meaning of a dangerous or deceptive conspiracy. The verse then continues: They plan and scheme, and God also plans and schemes, and God is the best of planners وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ. If one reflects carefully upon the event of the migration, it becomes evident that the enemies of the Prophet PBUH & His Pure Progeny had exhausted all their intellectual and physical capacities in their attempt to eliminate him. Even after the Messenger of God PBUH & His Pure Progeny had escaped their grasp, they announced a reward of one hundred camels—an enormous fortune in that era—for his capture. Many people, driven either by tribal hostility or by the lure of this substantial reward, scoured the surrounding mountains and deserts of Mecca. They even reached the entrance of the cave, yet God rendered all their elaborate schemes null and void through something outwardly insignificant—a spider’s web. Taking into account that the event of the migration marked the beginning of a new era not only in Islamic history but in human history more broadly, one may conclude that God altered the course of human history by means of a few strands of a spider’s web. This reality is not confined to the event of the migration. The history of the prophets demonstrates that God has always employed seemingly small and insignificant means to humble the arrogant and suppress the tyrannical—sometimes through a violent wind, sometimes through small birds like the abābīl, and sometimes through other similarly modest agents—so that human weakness and frailty before God’s boundless power may become manifest, and people may be restrained from arrogance and rebellion. It is also noteworthy that plots of imprisonment, exile, and assassination were not directed solely by the Meccan polytheists against the Prophet of Islam PBUH & His Pure Progeny; rather, oppressive and tyrannical powers throughout history have consistently resorted to one of these three methods in order to silence reformers and diminish their influence among the oppressed masses of society. Yet, just as the schemes of the Meccan polytheists against the Messenger of God PBUH & His Pure Progeny backfired and instead became the prelude and catalyst for the spread and advancement of Islam, these oppressive measures have most often resulted in outcomes contrary to the intentions of their perpetrators.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

In the previous verse, an example of the baseless practical reasoning of the idle polytheists was presented. In the verses under discussion, a sample of their intellectual reasoning is now offered, so that it may become clear that they possessed neither sound thought nor a correct course of action; rather, all of their programs were groundless and foolish. In the first verse, the Qur’an states: When Our verses are recited to them, they say, “We have heard”—(but there is nothing significant here)—“if we wished, we could also say the like of this” وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا قَالُوا قَدْ سَمِعْنَا لَوْ نَشَاءُ لَقُلْنَا مِثْلَ هٰذَا. (They claim) this is nothing but tales of the ancients إِنْ هٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ. They utter these claims despite having repeatedly contemplated challenging the Qur’an and having been utterly incapable of doing so. They knew well that they had neither the power nor the capacity to match it; yet, due to prejudice and spite—or in order to keep people heedless—they asserted that these verses were insignificant and that they themselves could produce the like of them. In reality, they could never do so. This was their flawed reasoning. Like tyrants throughout history, they attempted through empty and baseless claims to preserve the fragile structure of their authority for a little while longer. In the next verse, another astonishing aspect of their reasoning is presented. It is said: Remember when they would raise their hands in supplication and say: “O God! If this (religion and Qur’an) is indeed the truth from You, then rain down upon us stones from the sky” وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ, or bring upon us a painful punishment أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ. They said this because, owing to extreme prejudice and obstinacy, they believed that the religion of Islam was entirely baseless; for anyone who even suspects its truth would never invoke such a curse upon himself. It is also possible that some of the leading polytheists made such statements merely to divert people and keep them heedless, so that simple‑minded individuals would assume that Muhammad’s religion was utterly false, while inwardly they did not truly believe what they said. It was as if the polytheists were saying: you claim that regarding previous prophets, God sometimes punished their enemies by raining stones upon them from the sky (as occurred with the people of Lot, peace be upon him). If you are truthful, then demonstrate this upon us. In Majmaʿ al‑Bayān, a narration from Imām Jaʿfar al‑Ṣādiq (peace be upon him) reports that when the Messenger of God PBUH & His Pure Progeny, at Ghadīr Khumm, appointed and designated ʿAlī (peace be upon him) for leadership and proclaimed: من كنت مولاه فعليّ مولاه “Whoever has me as his master, then ʿAlī is his master,” this proclamation spread far and wide. A hypocrite named Nuʿmān ibn al‑Ḥārith al‑Fahrī came to the Messenger of God PBUH & His Pure Progeny and said: “You commanded us to accept monotheism, to renounce idols, to testify to your messengership, and you prescribed for us prayer, fasting, ḥajj, and zakāt; we accepted all of this. But you did not content yourself with that and have now appointed this young man (ʿAlī ibn Abī Ṭālib) as leader, saying: من كنت مولاه فعليّ مولاه. Is this from you, or is it a command from God?” The Messenger of God PBUH & His Pure Progeny replied: “By God, besides whom there is no deity, this is indeed a command from God.” Upon hearing this, Nuʿmān turned away saying: اللَّهُمَّ إِنْ كَانَ هٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ. No sooner had he departed than a stone fell upon him, killing him. (Reported in Nūr al‑Thiqlayn, vol. 2, p. 151) This narration does not contradict the fact that the verse may have been revealed prior to the event of Ghadīr, because Nuʿmān’s incident was not the original occasion of revelation of the verse; rather, he invoked a verse that had already been revealed, in the same way that we ourselves recite Qur’anic verses in supplication, such as: رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً. In response to the preceding verses, the opponents raised two objections against the Prophet PBUH & His Pure Progeny. One of these was clearly false and therefore required no response: their claim that they could produce something like the Qur’an if they wished—an empty and baseless assertion. Had they possessed such ability, they would certainly have done so already. Their second objection was that if these verses were truly from God, then punishment should descend upon them—yet no punishment befell them while the Prophet PBUH & His Pure Progeny was among them: وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ. In reality, your blessed presence—being a mercy to all worlds—prevented divine punishment from descending upon these sinners, unlike earlier communities that were destroyed collectively or individually through various means. It is then further stated: Likewise, as long as they seek forgiveness, God will not punish them وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ. Exegetes have proposed several explanations for this statement. Some say that it refers to certain polytheists who, after uttering such words, repented and said: غفرانك ربنا, “O our Lord, forgive us for these words.” For this reason, they were not overtaken by destruction even after the Prophet’s departure from Mecca. Others hold that it refers to the believers who remained in Mecca; because of their presence, punishment did not descend upon the city after the Prophet’s migration. Another interpretation is that the verse conveys a conditional meaning: if they repent, turn toward God, and seek forgiveness, then punishment will be lifted from them. All these interpretations are not mutually exclusive; rather, it is possible that the verse alludes to all of them. In any case, its meaning is not limited to the Prophet’s era but represents a universal principle. This is why a well‑known narration is reported in Shīʿī sources from Imām ʿAlī (peace be upon him), and in Sunnī sources from his student Ibn ʿAbbās, that he said: كان في الأرض أمانان من عذاب الله، وقد رُفع أحدهما فَدونَكُم الآخر فتمسّكوا به “There were two safeguards on earth against God’s punishment. One (the Prophet’s presence) has been removed; now hold firmly to the other,” after which he recited this verse. (Reported in Nahj al‑Balāghah, aphorisms) From the verse and this narration it becomes clear that protection from severe calamities is secured through the presence of the Prophet PBUH & His Pure Progeny and, after him, through repentance, seeking forgiveness, and turning sincerely toward God. When even this second safeguard is abandoned, painful punishments may descend in the form of natural disasters, destructive wars that devastate homes, or other forms—as history has repeatedly demonstrated. In Duʿāʾ Kumayl, narrated from Imām ʿAlī (peace be upon him), it is said: اللَّهُمَّ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُنْزِلُ الْبَلَاءَ “O God, forgive me the sins that bring down calamity.” This expression clearly indicates that many sins, if not addressed through repentance, become direct causes for the descent of affliction. It must also be noted that istighfār does not merely mean repeating phrases such as “O God, forgive us”; rather, its essence lies in turning back to God and demonstrating readiness to rectify past wrongs. In the next verse, the Qur’an states that they indeed deserve divine punishment: Why should God not punish them, when they prevent the believers from the Sacred Mosque? وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ. This refers to the period when Muslims were in Mecca and the polytheists denied them the right to freely perform congregational prayer at the House of God, or to the obstacles they placed in the way of believers performing ḥajj and ʿumrah. What is astonishing is that the impurity‑soaked polytheists considered themselves the guardians of this great center of worship. Yet the Qur’an declares: They were never its rightful guardians وَمَا كَانُوا أَوْلِيَاءَهُ. Only the God‑fearing have the right to its guardianship إِنْ أَوْلِيَاؤُهُ إِلَّا الْمُتَّقُونَ, but most of them are unaware وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ. Although this statement concerns the Sacred Mosque, in reality it applies to all religious centers, mosques, and institutions. Their custodians must be the purest, most God‑fearing, and most active individuals, so that these places become living centers of education, awakening, and guidance—not the domain of a handful of partisan, self‑serving, and corrupt individuals who turn them into commercial venues or centers of intellectual corruption and estrangement from truth. We maintain that if Muslims had adhered to this Islamic principle regarding mosques and religious institutions, the face of Muslim societies today would be entirely different. Even more astonishing is that these polytheists claimed to perform prayer and worship. They would whistle and clap around the House of God, calling this “prayer.” Hence the Qur’an declares: Their prayer at the House was nothing but whistling and clapping وَمَا كَانَ صَلَاتُهُمْ عِنْدَ الْبَيْتِ إِلَّا مُكَاءً وَتَصْدِيَةً. Historical accounts report that in the Age of Ignorance, some Arab idolaters would circumambulate the Kaʿbah naked, whistling and clapping, and call this an act of worship. It is also related that when the Messenger of God PBUH & His Pure Progeny stood near the Black Stone facing north (so that both the Kaʿbah and Jerusalem were before him) and performed prayer, two men from Banū Sahm would stand behind him—one shouting loudly, the other clapping—to disrupt his prayer. The Qur’an then concludes: since all your actions—even your so‑called worship—are so foolish, reprehensible, and shameful, you are deserving of punishment: So taste the punishment for what you used to disbelieve فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ. When one surveys the history of the Arabs during the Age of Ignorance, particularly those aspects mentioned in the Qur’an, it is striking to observe that even in our so‑called modern age—an age of space and atoms—there are still individuals who repeat the very practices of that era, while imagining themselves to be among the worshippers. They combine Qur’anic verses and poetry—sometimes in praise of the Prophet PBUH & His Pure Progeny and Imām ʿAlī (peace be upon him)—with musical tunes, moving their heads, necks, and hands like dancers, and consider this an offering of devotion. Such actions are performed under names such as wajd, samāʿ, dhikr, or other labels in lodges and various settings, whereas Islam is entirely averse to them, and they are nothing but replicas of the practices of the Age of Ignorance. One question remains: in the third verse, punishment is negated from them under two conditions, while in the fourth verse punishment is affirmed—does this constitute a contradiction? The answer is that the third verse refers to worldly punishment, while the fourth may refer to punishment in the Hereafter, or it may indicate that this group deserved punishment in this world and that its causes were present; if the Prophet PBUH & His Pure Progeny were to depart from among them and they did not repent, then that punishment would indeed overtake them.

See ayat 37 for tafseer.

Tafsīr ʿAlī ibn Ibrāhīm and many other commentaries state that the above verse was revealed regarding the financial support provided by the people of Mecca for the Battle of Badr. When the polytheists of Mecca learned of the situation through the messenger of Abū Sufyān, they gathered large amounts of wealth and equipment in order to support their military forces. However, in the end they were defeated, killed, and consigned toward the Fire of Hell, and all that they had spent in this cause became a source of regret and remorse for them. The first verse points to the remainder of the support they continued to provide in their confrontations against Islam, presenting the matter in a general and universal form. Some have also said that this verse was revealed concerning Abū Sufyān’s provision of two thousand hired soldiers for the Battle of Badr. However, since these verses appear alongside the verses directly related to the Battle of Badr, the first occasion of revelation is considered more accurate and consistent.

Whatever the particular occasion of revelation may have been, the meaning of the verse is comprehensive and applies to all forms of financial support provided by the enemies of truth and justice in order to advance their corrupt objectives. It is first stated: Indeed, those who disbelieve spend their wealth in order to hinder people from the path of God إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوَالَهُمْ لِيَصُدُّوا عَنْ سَبِيلِ اللَّهِ. However, the expenditure of such wealth can never become a means of their success. Soon they will spend it, but in the end it will become for them a source of regret and remorse فَسَيُنْفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً. Thereafter they will be overcome ثُمَّ يُغْلَبُونَ. Thus, they will not only be afflicted by regret and defeat in this world, but in the Hereafter as well these disbelievers will all be gathered together and driven toward Hell وَالَّذِينَ كَفَرُوا إِلَىٰ جَهَنَّمَ يُحْشَرُونَ.

1۔ From this verse it becomes evident that even before their eventual defeat, they had already become conscious of the futility of their actions. Because the wealth they had expended failed to yield the results they had anticipated, they fell into regret and sorrow, and this constituted one form of their worldly punishment. Their second punishment was the failure and collapse of their schemes, for mercenary soldiers and those who fight motivated by love of wealth and material gain cannot stand before believers who fight for a sacred cause grounded in faith. Events of the contemporary era have repeatedly demonstrated this reality as well. Powerful states, which entice their soldiers with wealth, luxury, and sensual gratification, have often been brought to humiliating defeat by small nations that fight on the basis of faith and conviction. In addition to these two worldly punishments, the disbelievers will face a third punishment—one that will occur in the Hereafter—where they shall be cast into the Fire of divine wrath. 2۔ What is stated in the above verse has numerous manifestations in today’s world as well. Satanic imperial powers, supporters of oppression and corruption, and advocates of manifestly false ideologies expend enormous resources in various forms in order to advance their agendas and divert people from the path of truth. At times this takes the form of mercenary forces; at times it appears as humanitarian aid, such as the construction of hospitals or schools; at times it is framed as cultural assistance. Yet the ultimate objective of all such efforts is one and the same: the expansion of domination, injustice, and exploitation. If sincere, believing strivers—like the Muslims at Badr—organize themselves with awareness, unity, and unwavering resolve, they can reduce all such conspiracies to nothing, fill the hearts of their enemies with regret over the wealth they squandered, and ultimately consign them to Hell. 3۔ Some exegetes have stated that this verse constitutes a sign of the truthfulness of the Prophet’s mission, because it foretells future events—specifically, the defeat of the enemies of Islam despite their vast financial expenditures. Even if one does not interpret the verse as a prophecy concerning specific future events, it nonetheless presents a precise and deeply reasoned principle regarding the struggle between truth and falsehood, a principle that clearly demonstrates the grandeur of the Qur’an and the teachings of Islam. In the preceding verse, three destructive consequences of the enemies’ financial expenditures were outlined. In the subsequent verse, the reason for these consequences is stated: God intends to distinguish the impure from the pure, in this world and in the Hereafter لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ. This is a divine norm: the impure and the pure, the sincere and the hypocritical, true striving and false striving, divine endeavors and satanic schemes, human‑centered programs and anti‑human agendas—none of these remain indistinguishable forever. Ultimately, they are exposed, recognized, and the manifestation of truth becomes evident. This, however, occurs only when the supporters of truth possess sufficient awareness, insight, and a spirit of self‑sacrifice, as did the Muslims at Badr. It is then stated further: God places the impure upon one another, gathers them all together, and consigns them to Hell وَيَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلَىٰ بَعْضٍ فَيَرْكُمَهُ جَمِيعًا فَيَجْعَلَهُ فِي جَهَنَّمَ. However impure elements may differ in appearance, affiliation, or outward form, they ultimately converge into a single mass, and their final end is loss and ruin. As the Qur’an states: Those are the ones who are the losers أُولَٰئِكَ هُمُ الْخَاسِرُونَ.

It is well known that the Qur’an combines glad tidings and warning—that is, just as it threatens the enemies of truth with severe and painful punishment, it simultaneously leaves open the path of return and repentance for them. The first of the verses under discussion follows precisely this Qur’anic method. In it, the Messenger of God PBUH & His Pure Progeny is commanded to say: Tell those who have disbelieved that if they desist from opposition, obstinacy, and rebellion, and turn back toward the true religion, their past sins will be forgiven قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ. This verse makes it clear that, by accepting Islam, whatever occurred in the past is forgiven. This principle is stated as a general rule in Islamic narrations, as expressed in the saying: «الإسلام يجبّ ما قبله» Islam effaces what came before it. Likewise, it is narrated through Sunni chains from the Messenger of God PBUH & His Pure Progeny: «إنّ الإسلام يهدم ما كان قبله، وإنّ الهجرة تهدم ما كان قبلها، وإنّ الحج يهدم ما كان قبله» Islam erases whatever preceded it, migration erases whatever preceded it, and pilgrimage to the House of God erases whatever preceded it. The meaning is that wrongful deeds committed prior to embracing Islam—even the neglect of obligations—are annulled by accepting Islam, and this principle does not require linkage or restitution to prior actions. For this reason, Islamic jurisprudential works state that a person who becomes Muslim is not required to make up missed acts of worship from the past. The verse then continues: But if they return to their former conduct, then the established way of those before them has already passed وَإِنْ يَعُودُوا فَقَدْ مَضَتْ سُنَّةُ الْأَوَّلِينَ. By this divine norm (سُنّة) is meant the same outcome that befell the enemies of truth in their confrontation with the prophets, and likewise the fate that overtook the Meccan polytheists in the Battle of Badr when they confronted the Messenger of God PBUH & His Pure Progeny. As stated in Sūrat Ghāfir, verse 51: إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ Indeed, We shall help Our messengers and those who believe in the life of this world and on the Day when the witnesses stand. Similarly, in Sūrat Banī Isrāʾīl, verse 77, it is stated: سُنَّةَ مَنْ قَدْ أَرْسَلْنَا قَبْلَكَ مِنْ رُسُلِنَا وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا This is Our way with those messengers We sent before you, and you will find no change in Our way. Since the previous verse invited the enemies to return to the truth, it was possible that this invitation might cause some Muslims to think that the period of struggle had ended, and that henceforth there would be room only for leniency and accommodation. In order to remove this misunderstanding, the Qur’an states further: Fight them until there is no fitnah and the religion becomes entirely for God وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ. As explained previously in the commentary on Sūrat al‑Baqarah, verse 193, the term فتنة has a broad meaning that encompasses all forms of coercive pressure. Accordingly, the Qur’an sometimes uses it to signify polytheism and idol‑worship, which generate manifold social constraints and pressures. At other times, it denotes the pressures exerted to suppress the spread of Islam and silence the voices of truth‑seekers. It also applies to pressures imposed to force believers back into disbelief. In the present verse, some exegetes have interpreted فتنة as referring specifically to polytheism, while others have understood it as denoting the enemies’ attempts to strip Muslims of intellectual and social freedom. However, the correct view is that the meaning of the verse is comprehensive: it includes both polytheism and—by virtue of the phrase وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ—every form of coercion and pressure imposed upon believers by their enemies that obstructs the free establishment of God’s religion.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

The above verse points to two of the objectives of the sacred Islamic jihād: 1. The dismantling of idol‑worship and the eradication of idol shrines. As has been explained earlier in the discussion on the objectives of jihād, religious freedom is guaranteed for those who follow a heavenly religion, and coercion in matters of belief is not legitimate in such cases. However, idol‑worship is neither a religion nor a legitimate creed or school of thought; rather, it is sheer deviation, corruption, and misguidance. It is therefore incumbent upon the Islamic government—first through preaching and persuasion, and where necessary through the use of authority and power—to eliminate idol‑worship from society and to dismantle idol temples wherever possible. 2. Freedom of expression, preaching, and propagation. Islam does not permit that any group, through coercive measures, deprive Muslims of freedom in belief, practice, preaching, dissemination, and the invitation to Islam. If certain groups attempt to obstruct the freedom of action, propagation, and dissemination of Islam, Muslims have the right to adopt the path of jihād for freedom, in order to secure the liberty required for rational preaching and legitimate invitation. (For further details, see Tafsīr‑e Namūnah, vol. 2, pp. 24–29, Urdu edition.) In Sunni commentaries (such as Rūḥ al‑Bayān) as well as in numerous Shiʿi commentaries, it is narrated from Imām Jaʿfar al‑Ṣādiq (peace be upon him) that he said: «لم يجيء تأويل هذه الآية، ولو قام قائمُنا لرأى من يدركه ما يكون من تأويل هذه الآية، وليبلغن دينُ محمد ما بلغ الليل، حتى لا يكون مشركٌ على ظهر الأرض» The true realization and full interpretation of this verse has not yet manifested. When our Qāʾim rises, those who live in his time will witness its interpretation. By God, at that time the religion of Muhammad will reach every place reached by the night’s cover, until no idol‑worshipper remains on the face of the earth. The author of Tafsīr al‑Manār, due to his particular bias in matters pertaining to the rise of Imām al‑Mahdī (peace be upon him), has denied this narration. This is surprising, especially since his writings elsewhere display a clear inclination toward the Wahhabi school—despite the fact that even the most extreme Wahhabi scholars acknowledge the appearance of Imām al‑Mahdī (peace be upon him) as an established belief and regard the relevant narrations as mutawātir. References and documentation for these narrations will be presented under verse 23 of Sūrat al‑Tawbah in this same volume. We shall later point out the precise error underlying the commentator’s objection and provide its response. These issues have also been discussed in detail in the book al‑Muṣliḥ al‑ʿĀlamī al‑Kabīr. Moreover, even if some narrations regarding the appearance of Imām al‑Mahdī (peace be upon him) are weak or contain legendary elements, this in no way justifies disregarding the numerous authentic and mutawātir traditions on the subject. At the conclusion of the verse, after the tone of sternness, a hand of reconciliation and compassion is once again extended: If they desist, then indeed God is fully aware of what they do فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ, and He will treat them with His special grace and favor. But if they turn away, continuing their opposition and refusing to submit to the call of truth, then know that God is your Protector وَإِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ, and He is the best of protectors and the best of helpers نِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ.

At the beginning of the sūrah, we observed that after the Battle of Badr some Muslims became involved in a dispute concerning the distribution of the war booty. In order to uproot the cause of this disagreement, God placed the spoils entirely under the authority of the Messenger PBUH & His Pure Progeny so that he might dispose of them as he deemed appropriate, and the Messenger of God PBUH & His Pure Progeny then distributed them equally among the combatants who had taken part in the battle. The verse under discussion is, in reality, a return to this same issue of spoils. Its placement accords with the preceding verses on jihād, and since jihād is commonly associated with the question of spoils, the mention of the ruling on spoils here is contextually appropriate. Indeed, as will be explained, the Qur’an here extends this ruling beyond war booty alone, indicating every form of gain and income. At the opening of the verse it is stated: Know that whatever thing you gain, then one‑fifth of it belongs to God, the Messenger, the ذِي الْقُرْبَىٰ (the Imams of the Ahl al‑Bayt), and the orphans, the needy, and the wayfarer وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ. By way of emphasis it is further stated: If you believe in God and in what We sent down upon Our servant on the Day of al‑Furqān, the day the two hosts met, then submit to and act upon this command إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ. Attention must be paid here to the fact that the address is directed toward the believers, since the discussion concerns the spoils of Islamic jihād, and it is evident that the warrior who undertakes jihad is presumed to be a believer. Yet despite this, the verse explicitly says: “if you believe in God and the Messenger.” This indicates that neither a verbal profession of faith nor even participation on the battlefield necessarily constitutes a sign of complete faith; such actions may be performed for other motives. A complete believer is one who submits unreservedly to all divine commands—especially financial commands—and who does not discriminate between them, accepting some while rejecting others. At the end of the verse, in reference to God’s unlimited power, it is stated: And God is Powerful over all things وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ. That is, despite the fact that at Badr you were a minority in every respect while the enemy enjoyed apparent superiority, the All‑Powerful and All‑Able God defeated them and supported you, until you emerged victorious.

In this verse, the Day of Badr is described as the Day of Distinction between truth and falsehood (يوم الفرقان) and as the day of direct confrontation between the supporters of disbelief and the supporters of faith. Through this description, the verse indicates that the historic day of Badr was one on which clear signs of the truthfulness of the Messenger of Islam PBUH & His Pure Progeny were manifested, for he had already promised the believers victory at a time when, outwardly, no apparent indication of such success existed. Under these circumstances, a series of unexpected and extraordinary factors came together in such a way that they cannot be explained as mere coincidence. On this basis, the veracity of the very revelations that were sent down to the Messenger of God PBUH & His Pure Progeny on that day is itself demonstrated by these events. Another point is that the Day of the Battle of Badr (يوم التقى الجمعان) represented, in reality, a tremendous divine blessing for the Muslims. At the outset, one group among them was reluctant to enter this battle, yet it was precisely this confrontation—and the victory achieved therein—that propelled the Muslims several years forward. As a result of this event, the name and reputation of the Muslims spread throughout the entire Arabian Peninsula, compelling all the Arabs to reflect upon the new religion and its astonishing power. Moreover, this day—one that was, for the Islamic community, a day of “oneself against oneself”—served to distinguish the true believers of Islam from the false claimants. Thus, from every perspective, it was a day of clear separation between truth and falsehood.

At the beginning of this sūrah, we stated that there is no contradiction between the verse of al‑Anfāl and the present verse, nor is there any need to consider one as abrogating the other. This is because the implication of Āyat al‑Anfāl is that the spoils of war belong, in principle, to the Messenger PBUH & His Pure Progeny; however, the Messenger of God PBUH & His Pure Progeny grants four‑fifths of those spoils to the participating fighters, while retaining one‑fifth for the purposes specified in this verse. For further clarification, reference may be made to the detailed discussion presented under the first verse of this same sūrah, where this issue has already been explained at length.

In this verse, “ذِي الْقُرْبَىٰ” does not refer to relatives in general, nor to all of the relatives of the Messenger of God PBUH & His Pure Progeny; rather, it refers specifically to the Imams of the Ahl al‑Bayt (عليهم السلام). The evidence for this interpretation lies in the mutawātir narrations transmitted through the routes of the Ahl al‑Bayt of the Prophet PBUH & His Pure Progeny (see Wasāʾil al‑Shīʿa, vol. 6, section on khums). Indications to this effect are also found in Sunni sources. On this basis, those who assign a portion of khums to all of the Prophet’s relatives are confronted with a serious question: what kind of distinction is this that Islam would make in favor of the Prophet’s relatives, given that Islam unequivocally transcends lineage, ethnicity, and tribal affiliation? However, if ذِي الْقُرْبَىٰ is understood as referring specifically to the Imams of the Ahl al‑Bayt (عليهم السلام), then—considering that they were and remain the appointed successors of the Messenger PBUH & His Pure Progeny and the leaders of the Islamic polity—the rationale for assigning a portion of khums to them becomes clear. In other words, the share of God, the share of the Messenger PBUH & His Pure Progeny, and the share of ذِي الْقُرْبَىٰ all pertain to the leader of the Islamic government. From this share, he maintains a simple personal livelihood and expends the remainder on the various needs and requirements inherent in the leadership of the Islamic community. In reality, therefore, this share is allocated for the welfare and interests of society as a whole. Some Sunni exegetes, for example the author of al‑Manār, interpret ذِي الْقُرْبَىٰ as encompassing all of the relatives of the Messenger of God PBUH & His Pure Progeny. Consequently, in responding to the aforementioned objection, such commentators are compelled into strained explanations, asserting that the Prophet PBUH & His Pure Progeny required ceremonial privileges and elaboration for the administration of the Islamic state, and even suggesting that he bore responsibility for keeping his clan united around him through material wealth. It is evident that such reasoning is wholly incompatible with the conception of a universal, Islamic, and human polity—one that is free from distinctions based on tribe, lineage, or ethnic affiliation. (Additional clarification on this matter will be presented in subsequent discussions.)

What is meant here by “الْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ”? Does this refer only to the orphans, the poor, and the wayfarers from among Banū Hāshim and the descendants of the Prophet? Although the apparent wording of the verse is absolute and displays no explicit restriction, our view that it is confined to them is based on the numerous narrations transmitted through the routes of the Ahl al‑Bayt (peace be upon them). We know that many Qur’ānic rulings are expressed in absolute terms, while their conditions and limitations are clarified through the Sunnah, and this is not something unique to the present verse that would invite surprise. Furthermore, since it is unanimously accepted that zakāt is forbidden for the needy among Banū Hāshim, it necessarily follows that another means must exist for meeting their needs. This itself constitutes a contextual indicator that the verse in question establishes a specific ruling for the needy among Banū Hāshim. Accordingly, we find in the hadith literature that Imām Jaʿfar al‑Ṣādiq (peace be upon him) stated: When God made zakāt unlawful for us, He prescribed khums for us; therefore zakāt is unlawful for us and khums is lawful. (See Wasāʾil al‑Shīʿa, vol. 6, under the discussion of khums; also Majmaʿ al‑Bayān under the present verse, as transmitted through Sunni chains. Further narrations on this subject will be cited shortly.)

A second important issue that requires investigation in relation to this verse—and which in fact merits a focused discussion—is whether the term غنیمت (ghanīmah), as used in the verse under consideration, refers exclusively to spoils of war, or whether its meaning encompasses every form of gain and income. If the former interpretation is adopted, then the verse is concerned only with the khums of war booty, and for other instances of khums we must rely upon authentic and well‑established Sunnah and narrations. There is nothing objectionable in this, since the Qur’an may allude to one instance of a ruling within the context of jihād, while the Sunnah provides clarification for its other applications. Many parallels exist in Islamic law. For example, the Qur’an explicitly mentions the five daily prayers and refers to certain obligatory prayers such as those associated with ṭawāf, yet the ṣalāt al‑āyāt—upon whose obligation both Sunni and Shiʿi Muslims agree—is not mentioned explicitly in the Qur’an. No Muslim argues that because ṣalāt al‑āyāt is not mentioned in the Qur’an and is known only through the Prophet’s Sunnah, it should therefore be neglected. Likewise, the Qur’an refers explicitly to certain ritual purifications and omits mention of others; this does not imply their exclusion from the law. Hence, there is no logical or legal objection to the Qur’an mentioning one instance of khums and leaving others to be clarified by the Sunnah. Nevertheless, it remains necessary to examine the lexical and customary meaning of the word غنیمت. Does it truly denote only war booty, or does it encompass all forms of gain? Lexicographical sources unanimously indicate that the term is not restricted to warfare, nor does it denote exclusively what is taken from an enemy. Rather, it denotes every form of acquisition, gain, and benefit. By way of evidence, we may refer to several authoritative Arabic lexicons relied upon by scholars and litterateurs: In Lisān al‑ʿArab, volume 12, it is stated: al‑ghunm: attaining something without hardship; al‑ghunm, al‑ghanīmah, and al‑mughnam are used in the sense of fayʾ; and in hadith it is stated that pledged property belongs to the one who holds the pledge, its gain (غنمه)—its increase, growth, and excess value—is for him, and its loss (غرمه) is upon him. The verb ghanimahu means “he attained it.” In Tāj al‑ʿArūs, volume 9, it says: al‑ghunm: gaining something without difficulty. In al‑Qāmūs, the same meaning is given. In Mufradāt al‑Rāghib, it is stated that ghanīmah derives from ghanam (sheep), then came to be used for every benefit gained from an enemy or from others. Even scholars who list “war booty” as one meaning of ghanīmah do not deny that its original and primary sense is broad and encompasses every gain obtained without hardship. In common usage as well, ghanīmah is used opposite gharāmah (liability or loss). Just as gharāmah is a broad term encompassing every form of penalty or liability, ghanīmah likewise has a broad meaning encompassing every noteworthy acquisition, income, or benefit. This broad usage is repeatedly found in Nahj al‑Balāghah: - Sermon 76: اغتنم المهل — Seize opportunities as gains. - Sermon 120: من أخذها لحق وغنم — Whoever adheres to the religion of God reaches the goal and gains benefit. - Letter 53 to Mālik al‑Ashtar: ولا تكوننّ عليهم سبعًا ضاريًا تغتنم أكلهم — Do not be a predatory beast toward the people (of Egypt), considering their consumption a source of gain. - Sermon 45: فوالله ما كنزت من دنياكم تبرا ولا ادّخرت من غنائمها وفرا — By God, I did not hoard gold from your world nor accumulate abundant gains from its profits. - Saying 331: إنّ الله جعل الطاعة غنيمة الأكياس — God has made obedience a gain for the intelligent. - Sermon 41: واغتنم من استقرضك في حال غناك — If someone asks you for a loan during your prosperity, consider it a gain. Numerous similar expressions reinforce the fact that غنیمت is not restricted to war booty. As for Qur’anic exegetes: many commentators explicitly acknowledge that ghanīmah originally has a broad meaning encompassing both war booty and other forms of gain—indeed, every benefit acquired without great difficulty. Even those who, following Sunni juristic opinion, restrict the verse to war booty admit that this restriction is not inherent in the word itself, but is imposed for other reasons. For example, the famous Sunni exegete al‑Qurṭubī writes under this verse: Know that the scholars have agreed that what is meant by ghanīmah in the verse وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ is property acquired through force in battle; however, be aware that this restriction does not arise from the lexical meaning of the term, but from legal convention. (Tafsīr al‑Qurṭubī, vol. 4, p. 2840) Fakhr al‑Dīn al‑Rāzī writes: al‑ghunm means attaining something. After stating this linguistic meaning, he adds that in juristic usage (according to Sunni jurists), it refers to war booty. (Tafsīr al‑Kabīr, vol. 15, p. 164) In Tafsīr al‑Manār, a broad meaning of ghanīmah is also admitted and it is not restricted lexically to war booty, although the author believes that legal convention confines its application in this verse to war booty. Likewise, Ālūsī in Rūḥ al‑Maʿānī states that ghunm originally means every form of benefit and advantage. In Tafsīr Majmaʿ al‑Bayān, after initially interpreting ghanīmah as war booty, it is stated explicitly: “Our scholars hold that khums is obligatory on every benefit that a person obtains—whether from trade, profits, treasures, minerals, diving, and other matters mentioned in jurisprudential texts—and this verse itself can be used as proof, since in linguistic usage all of these are called ghunm and ghanīmah.” (Majmaʿ al‑Bayān, vol. 4, pp. 543–544) The position of Shiʿi scholars is that khums is obligatory upon every profit a person acquires—whether through business, trade, treasure, mining, diving, or other sources enumerated in jurisprudential works—and that this verse itself supports that conclusion. It is noteworthy that a self‑interested individual, apparently tasked with misleading public opinion, authored a book on khums in which he committed a blatant distortion of the text of Majmaʿ al‑Bayān: he cited only the initial remark referring to war booty and entirely omitted the explicit clarification regarding the general linguistic meaning of ghanīmah, attributing a false view to that eminent exegete. Such selective quotation constitutes a clear act of scholarly dishonesty. In Tafsīr al‑Mīzān, it is likewise stated—on the basis of linguistic authorities—that ghanīmah denotes every type of benefit acquired through trade, livelihood, or warfare, and that although the immediate context of the verse concerns war booty, the occasion of revelation does not restrict the generality of its meaning. From all that has been stated, the conclusion is clear: the Verse of Ghanīmah has a broad meaning and encompasses every form of income, benefit, and gain. The lexical meaning is general, and no decisive proof exists for restricting it. The sole argument advanced by some Sunni exegetes is the association of the surrounding verses with jihād, but well‑established principles of exegesis show that context and occasion of revelation do not restrict the generality of wording. In clearer terms, there is no contradiction in a verse having a general ruling while being revealed in connection with a specific instance that represents only one application of that general rule. Just as in Sūrat al‑Ḥashr, verse 7—مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ—a universal principle of obedience to the Messenger is stated, despite its immediate context concerning fayʾ property; or in Sūrat al‑Baqarah, verse 233—لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا—a universal legal maxim is articulated, even though the immediate context concerns breastfeeding wages. In summary, although the verse appears within the discourse on jihād, it declares that every gain obtained from any source—including, but not limited to, war booty—is subject to khums. The use of the relative pronoun “ما” and the word “شيء”, both of which are unrestricted and general, further confirms this conclusion.

Some people imagine that this Islamic financial ruling entails that twenty percent of wealth is taken, and that half of it—i.e., ten percent—is assigned specifically to the descendants of the Prophet PBUH & His Pure Progeny (the Sādāt). They therefore regard this as a form of lineage‑based or familial privilege, believing that kinship has been given preference, which they see as incompatible with Islam’s social justice and universal spirit. The response to this objection is that those who hold such an opinion have not examined the conditions and distinguishing features of this ruling, for the full answer lies within those very conditions. The explanation is as follows: First, the half of khums that is related to the Sādāt and Banū Hāshim is to be given only to those among them who are genuinely needy, and even then only to the extent of one year’s essential living expenses—no more than that. Accordingly, only those who are completely unable to work, such as the sick or incapacitated, orphaned children, or those who for valid reasons face genuine financial hardship, may benefit from it. Those who possess the ability to work (actually or potentially) and who have sufficient income to sustain their livelihood are not permitted to benefit from this share of khums. Hence, the popular misconception that Sādāt may take khums even if they are wealthy—“even if their house gutters are of gold”—is nothing more than an ignorant folk saying with no foundation. Second, the poor and needy among the Sādāt and Banū Hāshim are categorically forbidden from receiving zakāt, and instead may benefit only from this portion of khums. (Explanatory note: The prohibition of zakāt for Banū Hāshim is an established matter recorded extensively in hadith and jurisprudential literature. Is it conceivable that Islam would provide for all other needy people—orphans, the poor, and the deprived—yet leave the needy among Banū Hāshim without any provision?) Third, if the share of the Sādāt, which constitutes half of khums, exceeds their actual needs, the surplus must be transferred to the Bayt al‑Māl and spent on other public expenditures. Conversely, if the share of the Sādāt is insufficient to meet their needs, those needs may be fulfilled from the Bayt al‑Māl or from zakāt funds. By considering these three points together, it becomes clear that no material inequality exists between Sādāt and non‑Sādāt. Needy non‑Sādāt fulfill their annual living expenses through zakāt but are excluded from khums, while needy Sādāt fulfill their annual living expenses through khums but are excluded from zakāt. In reality, there are two funds: the fund of khums and the fund of zakāt. Each group is entitled to benefit from only one of these funds, and to the same extent, namely, the amount needed for one year’s essential expenses. Those who overlook these conditions mistakenly believe that the Sādāt receive a larger share from public wealth or enjoy a special privilege. This leads to an important question: if the end result is materially equal, what is the purpose of maintaining two different systems? The answer becomes clear by noting a fundamental difference between khums and zakāt. Zakāt is a levy that essentially belongs to the general wealth of the Islamic community, and its expenditures are likewise largely communal. Khums, on the other hand, is a levy associated with the Islamic government, from which the expenses of leadership and governance are met. For this reason, the exclusion of the Sādāt from zakāt is, in reality, intended to distance the Prophet’s relatives from public charitable funds, so that opponents would never be able to claim that the Messenger PBUH & His Pure Progeny placed his own relatives over the common wealth of the people. At the same time, since the needy among the Sādāt must still be supported, Islamic law provides that their needs be met from the government fund, not from the general charitable fund. In fact, khums does not constitute a privilege for the Sādāt; rather, it is a measure designed to protect public interest and to prevent any suspicion or accusation of nepotism. (Explanatory note: In some narrations appears the phrase “كرامة لهم عن أوساخ الناس”, meaning that the Sādāt are kept separate from zakāt, which is metaphorically described as the “residue” of people’s wealth. The purpose is, on the one hand, to help the Sādāt accept this restriction, and on the other hand, to encourage people not to burden the public treasury unnecessarily and to leave zakāt for those in genuine and urgent need.) It is noteworthy that this point is indicated in both Shiʿi and Sunni sources. In one narration, Imām Jaʿfar al‑Ṣādiq (peace be upon him) relates that a group from Banū Hāshim came to the Prophet PBUH & His Pure Progeny and requested to be appointed as collectors of livestock zakāt, arguing that they were more deserving of the share allotted for zakāt collectors. The Messenger of God PBUH & His Pure Progeny replied: “O Banū ʿAbd al‑Muṭṭalib, zakāt is not lawful for me, nor is it lawful for you. However, in place of this deprivation, I promise you intercession. Be content with what God and His Messenger have designated for you, and refrain from zakāt.” They replied: “We are content.” (Wasāʾil al‑Shīʿa, vol. 6, p. 186) This narration clearly shows that Banū Hāshim regarded the prohibition of zakāt as a form of deprivation, and that the Prophet PBUH & His Pure Progeny reassured them with the promise of intercession. In Ṣaḥīḥ Muslim, one of the most authoritative Sunni collections, it is narrated that al‑ʿAbbās and Rabīʿah ibn al‑Ḥārith came to the Prophet PBUH & His Pure Progeny and requested that their sons—ʿAbd al‑Muṭṭalib ibn Rabīʿah and al‑Faḍl ibn al‑ʿAbbās, two young men—be appointed to collect zakāt so that they, like others, might receive a share and thereby provide for their marriages. The Prophet PBUH & His Pure Progeny refused and instructed that their marriage expenses be covered through other means, and that the dowries of their wives be paid from the khums fund. (Ṣaḥīḥ Muslim, vol. 2, p. 752) This narration too—whose detailed explanation is extensive—demonstrates how the Messenger PBUH & His Pure Progeny insisted on keeping his relatives away from zakāt, which constituted the common wealth of the people. From all of the above, it becomes evident that khums is not a privilege granted to the Sādāt, but rather a mechanism that imposes a restriction upon them for the sake of safeguarding the broader public interest and maintaining the ethical integrity of the Islamic financial system.

By stating “لِلّٰهِ” first, the verse attributes a share to God, thereby emphasizing the primary importance of the institution of khums itself. At the same time, it affirms and reinforces the authority, guardianship, and leadership (wilāyah and ḥākimiyyah) of the Messenger of God PBUH & His Pure Progeny and of the leader of the Islamic state. The meaning is that just as God the Exalted has assigned a share to Himself and declared Himself the foremost Owner with the right of disposal, so too has He granted the Prophet PBUH & His Pure Progeny and the Imam the right of guardianship and authority. Otherwise, God’s share in itself has no independent need—this share is, in practice, placed under the authority of the Messenger PBUH & His Pure Progeny (and, after him, the Imam), to be expended in whatever causes they deem appropriate and beneficial. God has no need of any portion for Himself; rather, this formulation serves to underscore the divine origin, sanctity, and seriousness of the khums ruling and to legitimize the Prophet’s PBUH & His Pure Progeny and the Imam’s authority over its allocation and expenditure in the interests of the Islamic community.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

In connection with what was mentioned in the previous verse concerning Yawm al‑Furqān (the Day of the Battle of Badr) and the victories that were granted to the Muslims in that perilous situation, the Qur’an once again reminds the believers in these verses of certain aspects of that battle, so that they may become more fully aware of the magnitude of the blessing of victory. It is first stated: When you were on the nearer side (of the valley) and they were on the farther side إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيَا وَهُمْ بِالْعُدْوَةِ الْقُصْوَىٰ. The word عُدْوَة is derived from عَدْو (on the pattern of سَرْو), meaning “to go beyond” or “to transgress.” By extension, it is used to refer to the edge or side of something, since it lies beyond the central point. In the verse under discussion, the word is used in the sense of a side or bank. The word الدُّنْيَا derives from دنو and conveys the meanings of “lower” and “nearer,” while القُصْوَىٰ signifies “farther” or “more distant.” In that battlefield, the Muslims were positioned on the northern side, which was nearer to Medina, while the enemy was on the southern side, which was farther away. It is also possible that the area selected by the Muslims—out of necessity—for confronting the enemy lay at a lower elevation, whereas the enemy was positioned on higher ground. This terrain constituted an advantage for the enemy. The verse then states: And the caravan was below you وَالرَّكْبُ أَسْفَلَ مِنْكُمْ. As mentioned earlier, when Abū Sufyān learned of the Muslims’ departure, he diverted the caravan from its usual route and, moving swiftly along the coast of the Red Sea, brought it close to Mecca. Had the Muslims not deviated from the caravan’s path, they might have continued pursuing it and avoided confrontation with the enemy army—a confrontation that ultimately became the cause of their great victory. Setting all this aside, even if one simply compares the number of the Muslims with that of the enemy and considers their respective military equipment, it is clear that the Muslims were inferior and weaker in every respect, standing on lower terrain, while the enemy occupied a higher position. Therefore, the Qur’an continues: If you had made a prior appointment with one another, you would surely have differed regarding the appointment وَلَوْ تَوَاعَدْتُمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ, because many of you would have been influenced by the outward circumstances and your apparent weakness vis‑à‑vis the enemy, and would have opposed such a battle in principle. But God intended to bring about a matter that was already destined to occur وَلَكِنْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا. This was so that, through this unexpected and almost miraculous victory, a clear distinction might be drawn between truth and falsehood—so that whoever perished might perish upon clear evidence, and whoever lived might live upon clear evidence لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَيَّ عَنْ بَيِّنَةٍ. Here, “life” and “perishing” refer respectively to guidance and misguidance, because the Day of Badr—also called Yawm al‑Furqān—clearly demonstrated divine support for the Muslims and proved to all that this group was connected to God and that truth stood with them. The verse concludes by stating: Indeed, God is All‑Hearing, All‑Knowing وَإِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ, meaning that He heard your supplications, knew your intentions, and on that basis supported you until you overcame the enemy. All indications show that among the Muslims there was at least a group who, had they known beforehand the true strength and numerical advantage of the enemy, would not have been prepared for this battle—although there was also a group of sincere believers who, in all circumstances, submitted unconditionally to the will of the Messenger of God PBUH & His Pure Progeny. Therefore, God arranged certain events through which both groups—willingly or unwillingly—found themselves confronting the enemy and became prepared for this life‑giving battle. One of these events was that the Messenger of God PBUH & His Pure Progeny had seen, beforehand, the scene of the battle in a dream. He saw the enemy as a small group confronting the Muslims. This dream was in itself a glad tiding of victory, and the Prophet PBUH & His Pure Progeny conveyed it exactly as seen to the Muslims. This strengthened their resolve and determination as they advanced toward Badr. Indeed, the Prophet PBUH & His Pure Progeny had seen the dream truthfully, because although the enemy’s numbers and power were outwardly great, inwardly they were weak and incapable. It is well known that dreams often possess a symbolic and interpretive dimension, unveiling the inner reality of events rather than their outward appearance. Yet one might wonder why the Prophet PBUH & His Pure Progeny did not see the enemy’s outward strength in his dream and why he conveyed this vision to the Muslims. The philosophy of this divine favor is explained in the next verse: When God showed them to you in your dream as few; and if He had shown them to you as many, you would surely have lost heart إِذْ يُرِيكَهُمُ اللَّهُ فِي مَنَامِكَ قَلِيلًا وَلَوْ أَرَاكَهُمْ كَثِيرًا لَفَشِلْتُمْ. Not only would you have lost courage, but you would have disputed among yourselves about the matter وَلَتَنَازَعْتُمْ فِي الْأَمْرِ— with one group favoring advance toward the battlefield and another opposing it. But God preserved you وَلَكِنَّ اللَّهَ سَلَّمَ, delivering you through this dream from weakness, division, and dispute, because He displayed their inner reality, not their outward form. Indeed, He knows well what lies within the breasts إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ. The following verse then draws attention to another phase of the Battle of Badr, one distinct from the earlier stages. This was the phase when, under the influence of the Prophet’s inspiring discourse, renewed attention to God’s promises, and the observation of successive favorable events—such as timely rainfall alleviating thirst and firming the sandy battlefield—new spirit and confidence were infused into the Muslims. Their enthusiasm became so great that even the large enemy force began to appear small in their eyes. Thus, it is stated: When He showed them to you as few in your eyes when you met وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيلًا. Meanwhile, since the enemy was not aware of the inner state and spiritual momentum of the Muslims, they perceived them only superficially. The Muslims appeared insignificant to them—even fewer than they truly were. Hence it is stated: And He made you appear few in their eyes وَيُقَلِّلُكُمْ فِي أَعْيُنِهِمْ. It is reported that Abū Jahl used to say: Indeed, the companions of Muḥammad are nothing but the meat of a single camel, indicating either their small number or his belief that they could be eliminated between morning and evening. This expression accords with reports that the Quraysh slaughtered ten camels per day to feed an army of one thousand during the campaign. In any case, both perceptions were decisive for the outcome of the battle: the enemy appeared few in the sight of the believers so that fear and hesitation would not restrain them, while the Muslims appeared few to the enemy so that they would not withdraw from a battle whose outcome would be their defeat, nor take extraordinary measures or seek further reinforcements. Accordingly, after recounting these points, the Qur’an states: So that God might bring about a matter that was destined to occur لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا. Not only did the battle unfold in accordance with God’s will, but all matters in this world ultimately return to God, and His will permeates all things وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ. In Sūrat Āl ʿImrān, verse 13—referring to yet another stage of the Battle of Badr—it is stated that when the enemies saw the fierce blows of the army of Islam raining down upon them like lightning, they became deeply disturbed and began to feel as though the Muslim forces had increased in number, even imagining them to have doubled, which in turn shattered their morale and contributed to their defeat. From all that has been said, it becomes clear that there is no contradiction among the verses in question, nor between them and verse 13 of Āl ʿImrān, for each verse refers to a distinct stage of the battle: - The first stage: before reaching the battlefield—when the enemy appeared few in the Prophet’s dream. - The second stage: upon arrival at Badr—when the Muslims became aware of the enemy’s true numerical strength, causing fear and anxiety among some. - The third stage: at the commencement of combat—when, by divine grace, circumstances became hopeful and the enemy again appeared few in the eyes of the believers.

See ayat 47 for tafseer.

See ayat 47 for tafseer.

Exegetes have written that when Abū Sufyān, through great cunning, succeeded in safely leading the Quraysh trade caravan out of the Muslims’ reach, he sent a messenger to the Quraysh army that had set out toward the battlefield of Badr, informing them that there was no longer any need for fighting and that they should return. However, Abū Jahl was filled with arrogance, pride, and blind tribal fanaticism. He swore that they would not turn back until they reached the land of Badr. (Before that event, Badr had been a central gathering place for the Arabs, and a commercial market was held there every year.) He declared that they would remain there for three days, slaughter camels, feast abundantly, drink wine, and have singers perform, so that their fame and power would reach the ears of all Arabia. Yet in the end they were decisively defeated: instead of drinking wine, they drank the cup of death; instead of singers, women sat mourning over them. The above‑mentioned verses allude to this very reality and warn the Muslims against such conduct. Following the earlier commands, these verses present additional instructions regarding jihād. In the verses under discussion, six major directives are given to the Muslims: 1. Steadfastness in battle. The Qur’an first states: O you who believe! When you encounter a group (of enemies) in battle, remain firm يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا. This indicates that one of the clearest signs of faith—especially in confronting the enemies of truth—is steadfastness and firmness. 2. Abundant remembrance of God. It then commands: And remember God abundantly, so that you may be successful وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ. Here, remembrance of God does not merely signify verbal utterance, but rather inward awareness—keeping before one’s soul God’s limitless knowledge and power, and His vast mercy. Such remembrance strengthens the courage and resolve of the combatant, who then feels that he is not alone on the battlefield. He senses the presence of a powerful refuge and support before which no force can stand. Even if he falls, he attains the great honor of martyrdom and becomes successful in the proximity of divine mercy. In short, remembrance of God grants strength, serenity, and steadfastness. Moreover, it removes from the heart excessive attachment to spouse, children, wealth, and status—attachments that generate hesitation and weakness at the time of struggle. In this regard, in the well‑known supplication of Imām Zayn al‑ʿĀbidīn (peace be upon him) for the defenders of the frontiers, it is said: Remove from their hearts, at the time of meeting the enemy, the deceptive remembrance of this world; erase from their hearts the distracting thoughts of wealth, and place Paradise before their eyes. 3. Obedience to leadership. A second fundamental issue of warfare is leadership and obedience to the commander. Had this principle not been observed, the Battle of Badr would have ended in total defeat for the Muslims. Therefore, the verse commands: Obey God and His Messenger وَأَطِيعُوا اللَّهَ وَرَسُولَهُ. 4. Avoidance of discord and internal conflict. The Qur’an continues: And do not dispute among yourselves وَلَا تَنَازَعُوا. For disagreement and internal conflict among fighters in the presence of the enemy first produce weakness, lethargy, and failure فَتَفْشَلُوا and as a consequence, your strength, authority, dignity, and impact are lost وَتَذْهَبَ رِيحُكُمْ. The term رِيح literally means “wind,” but the expression “your wind will be gone” alludes delicately to the loss of power, prestige, and favorable momentum. Just as favorable winds move ships toward their destination—and at that time wind was the only means of propulsion—so too unity sustains progress and dominance. The fluttering of banners in the wind is also a symbol of authority and sovereignty; thus, this expression serves as a powerful metaphor. 5. Patience and endurance. Next, the Qur’an commands perseverance in the face of harsh trials: And be patient, for God is with the patient وَاصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ. While the first command addresses physical and outward steadfastness, this fifth directive concerns inner patience and psychological resilience. 6. Avoidance of arrogance, ostentation, and vain display. Finally, the Qur’an warns Muslims against foolish behavior, arrogance, and meaningless show, pointing to the conduct and fate of Abū Jahl and his companions: Do not be like those who went forth from their homes in arrogance and for showing off before people وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ بَطَرًا وَرِئَاءَ النَّاسِ— those whose aim was to bar people from the path of God وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ. Their objective was impure, and the means by which they pursued it were equally corrupt. As history showed, despite their numbers and military equipment, they were defeated. Instead of luxury and revelry, some of them fell lifeless in dust and blood, while others were left to mourn them. And God encompasses all that they do and is fully aware of their deeds وَاللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ.

See ayat 51 for tafseer.

See ayat 51 for tafseer.

See ayat 51 for tafseer.

In these verses, with reference to the preceding passages, another scene from the Battle of Badr is depicted, or they may be understood in connection with the immediately preceding verse, which spoke of the satanic conduct of the polytheists at Badr. Just as the people of truth receive divine support from God and His angels on the path of truth, so too those inclined toward falsehood and ill intent remain under satanic insinuations and the misleading shadows of tyrannical forces. In some of the earlier verses, the manner of angelic support for the fighters of Badr and its explanation have already been discussed. In the first verse under consideration here, by contrast, attention is drawn to the ill‑fated support that Satan offered to the polytheists. It is first stated: And on that day Satan made their deeds appealing to them وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ, so that they became pleased with their conduct, filled with enthusiasm and false hope. Satan’s act of “adorning” or “beautifying” deeds occurs in this way: he excites lusts, base desires, and reprehensible traits within a person, and by this means makes their actions appear good and attractive in their own eyes, such that they are strongly drawn toward them and regard them as reasonable, logical, and commendable. He went on to say: Today no one among the people can overcome you وَقَالَ لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ, that is, because of your numbers and military resources, you are an invincible force. And indeed I am your neighbor (ally) وَإِنِّي جَارٌ لَكُمْ, meaning that I stand near you and will not withhold any kind of support when the time of need arises, like a loyal and sympathetic neighbor. In interpreting this phrase, some have suggested that “جار” here does not mean a literal neighbor, but rather one who grants protection and asylum. Among the Arabs it was customary that powerful individuals or tribes would take their allies under protection in times of crisis and defend them with all their resources. In this sense, Satan offered his polytheist allies a pledge of protection. However, when the two armies came face to face, and Satan witnessed the angels rise in support of the army of monotheism, and observed the power of the Muslims’ faith and steadfastness, he turned back on his heels and fled, crying out: Indeed I am free from you فَلَمَّا تَرَاءَتِ الْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّي بَرِيءٌ مِنْكُمْ. He offered two reasons for his terrified retreat. First, he said: Indeed I see what you do not see إِنِّي أَرَىٰ مَا لَا تَرَوْنَ— that is, I see on the majestic, faith‑filled faces of the Muslims the clear signs of victory; I observe the effects of divine support, unseen assistance, and the help of angels. And wherever the special aid of the Lord and the support of unseen forces is operative, I can only choose flight. Second, he said: Indeed I fear God إِنِّي أَخَافُ اللَّهَ, that is, I see before myself the scene of God’s painful punishment and dread it intensely. For the punishment of God is no trivial matter that can be confronted lightly; rather, God’s punishment is severe وَاللَّهُ شَدِيدُ الْعِقَابِ.

Regarding how Satan penetrated the hearts of the polytheists at the time of the Battle of Badr and how this dialogue occurred, there is disagreement among earlier and later exegetes. Broadly speaking, two main views have been presented: 1. Inner Whisperings (Waswasa): According to some scholars, this process took place in the form of internal whispers. Satan, through his insinuations and by exploiting the polytheists’ own satanic, negative, and reprehensible traits, made their deeds appear attractive in their eyes. He instilled in them a sense of confidence, persuading them that they possessed an invincible force, thereby creating a kind of inner refuge and false sense of security for them. On the other hand, the Muslims attained victory through intense striving, jihād, and extraordinary divine events. These same events erased the effects of Satan’s whispers from the hearts of the polytheists, causing them to sense that defeat stood before them, that they had no support or protection, and that severe punishment awaited them. 2. Manifestation in Human Form: The second view holds that Satan manifested himself in human form and appeared before them. A narration reported in numerous sources states that when the Quraysh firmly resolved to march toward Badr, they feared an attack from Banū Kinānah because of a prior conflict between them. At that moment, Iblīs appeared before them in the form of Suraqah ibn Mālik, a well‑known figure of Banū Kinānah. He reassured them, claiming alignment and support, and told them that no one would overcome them. He even accompanied them to the battlefield. However, when he saw the angels descending, he turned back and fled. When the polytheist army—already struck by powerful blows from the Muslims—saw his condition, they too fled. Upon returning to Mecca, they claimed that Suraqah ibn Mālik was responsible for their retreat. When this reached the real Suraqah, he swore that he had no knowledge of the matter, denied all the descriptions of his actions at Badr, and asserted that he had never left Mecca. Thus it became clear that the person seen was not Suraqah ibn Mālik. (Reported in Majmaʿ al‑Bayān, Nūr al‑Thiqlayn, and other commentaries under this verse.) Supporters of the first interpretation argue that Iblīs cannot appear in human form, whereas proponents of the second respond that there is no decisive proof for such impossibility, particularly given comparable precedents—such as the elderly Najdī who appeared in Dār al‑Nadwah at the time of the Prophet’s migration. Moreover, the outward expressions and dialogues cited in the verse appear more consistent with a manifested form. In any case, the verse indicates that when a group moves upon the path of truth or falsehood, divine supports or satanic supports respectively become active, appearing in various forms—a reality that those who walk the path of God must always keep in mind. In the subsequent verse, the Qur’an refers to a group among the supporters of the polytheist army at Badr and states: At that time the hypocrites and those in whose hearts was a disease said: “These people have been deceived by their religion” إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هَٰؤُلَاءِ دِينُهُمْ. They said this because, seeing the Muslims’ small number and limited weaponry, they assumed that hope for victory and the aspiration for martyrdom and eternal life had deluded them into entering a campaign that would inevitably end in death. Yet due to their lack of faith and ignorance of divine grace and unseen aid, they failed to realize that whoever places his trust in God, after gathering his means, God will support him, for God is Mighty and Wise وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ. Exegetes have differed regarding the identity of “the hypocrites” and “those in whose hearts is a disease”, but it is not unlikely that both expressions refer to the Medinan hypocrites, whom the Qur’an describes at the beginning of Sūrat al‑Baqarah as: فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا. Alternatively, they may refer to those hypocrites who outwardly professed faith upon coming to Medina but inwardly were not aligned with the Muslims, or to those who remained in Mecca, claimed faith superficially, but refused to migrate and instead joined the ranks of the polytheists at Badr. When they saw the Muslims’ small numbers, they exclaimed in astonishment that these people had deceived themselves through their religion. In any case, the Qur’an exposes their inner state and clarifies the error of those who shared their mindset. The following verse then depicts the scene of the disbelievers’ death and the bitter end of their wretched lives. Addressing the Messenger of God PBUH & His Pure Progeny, it states: If only you could see when the angels take the souls of those who disbelieved, striking their faces and their backs, saying: “Taste the punishment of burning” وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ. Although تَرَىٰ is in the present tense, the presence of لَوْ gives it past meaning; thus the verse refers to a past state and their painful death. Some exegetes have understood this as referring to their death at Badr at the hands of angels and have cited unsupported narrations to that effect. However, as previously noted, strong indications show that the angels did not directly participate in combat at Badr. Accordingly, the verse refers to the moment of death, the taking of souls, and the painful punishment awaiting the enemies of truth and the faithless sinners. “عذاب الحريق” points to the punishment of the Day of Resurrection, as it appears in other verses such as al‑Ḥajj 9 and 22, and al‑Burūj 10. The Qur’an then states that they will be told: This is because of what your own hands have sent ahead ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ. The reference to “hands” reflects the fact that humans typically perform actions through their hands, though the expression encompasses all bodily and spiritual deeds. The verse concludes by stating: God is never unjust to His servants وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ. The term ظَلَّام is an intensive form meaning “one who commits great injustice.” The reason for its use here and other related discussions on divine justice have been addressed elsewhere (see Tafsīr‑e Namūnah, vol. 3, p. 146, Urdu edition).

See ayat 54 for tafseer.

See ayat 54 for tafseer.

In these verses, attention is drawn to a permanent divine law (sunnah) governing nations and peoples across history, so that it may not be imagined that what was stated about the fate of the polytheists at Badr was an exceptional or isolated ruling. Rather, the reality is that such actions—whether committed in the past or in the future—have produced and will continue to produce the same consequences. The Qur’an first declares: The condition of the polytheists is like that of the people of Pharaoh and those who came before them كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْ. They were those who denied the signs of God, so God seized them because of their sins كَفَرُوا بِآيَاتِ اللَّهِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ. This is because God is Powerful, and His punishment is severe إِنَّ اللَّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ. Thus, it was not only the Quraysh and the idolaters of Mecca who were overtaken by punishment due to denial of divine signs, obstinacy against the truth, and contention with the true guides of humanity; rather, this is an ever‑operative universal law that applies equally to mighty Pharaoh‑like powers and to weaker nations. The foundation of this principle is then stated more explicitly: That is because God does not change a blessing that He has bestowed upon a people until they change what is within themselves ذَٰلِكَ بِأَنَّ اللَّهَ لَمْ يَكُ مُغَيِّرًا نِعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ. In other words, God’s boundless grace and generosity are universal, but they reach people in proportion to their receptivity and worthiness. Initially, God bestows both material and spiritual blessings upon nations. If they use these divine gifts as means for growth and perfection, seek assistance from them on the path of truth, employ them correctly, and give thanks for them, then He preserves these blessings and even increases them. Conversely, if these gifts become means of rebellion, tyranny, injustice, discrimination, ingratitude, arrogance, moral corruption, and sin, then God withdraws them or transforms them into affliction and calamity. Hence, all changes ultimately arise from within ourselves; divine blessings, in their essence, are not subject to decay. After clarifying this principle, the Qur’an once again refers to the fate of Pharaoh’s people and earlier powerful nations, stating that the condition of the idolaters with respect to deprivation of blessings and being ensnared by severe punishment is the same as that of the people of Pharaoh and those before them كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْ. They denied the signs of their Lord كَذَّبُوا بِآيَاتِ رَبِّهِمْ, even though these signs had been revealed for their guidance, empowerment, and felicity. So We destroyed them for their sins فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ, and We drowned the people of Pharaoh وَأَغْرَقْنَا آلَ فِرْعَوْنَ. All of them were wrongdoers وَكُلٌّ كَانُوا ظَالِمِينَ— they were unjust both to themselves and to others.

Here a question naturally arises: why is the expression “كَدَأْبِ آلِ فِرْعَوْنَ …” repeated within such a short span, using almost identical wording? In response to this question, it should be noted that although repetition and emphasis are well‑established rhetorical principles in eloquent and persuasive speech—frequently employed by skilled orators and writers—there is, in fact, a subtle but important distinction between the two passages that removes this expression from being a mere repetition. The key difference is that the first verse refers explicitly to divine punishment as a consequence of denying the Signs of God, after which the condition of the polytheists is likened to that of the people of Pharaoh and earlier nations. In contrast, the second verse emphasizes the withdrawal and transformation of divine blessings—namely power, success, honor, and prosperity—before drawing the analogy with Pharaoh and past communities. In essence, one passage addresses the punishment that follows the loss of blessings, while the other discusses the principle by which blessings themselves are withdrawn or altered when people change their inner disposition and conduct. Thus, although the wording appears similar, the two verses address distinct stages of the same divine law: first, the alteration of blessings due to moral and spiritual decline, and second, the punitive consequences that ensue from that alteration. Accordingly, the repetition here is purposeful and layered, reinforcing a universal principle while illuminating it from two complementary perspectives rather than reiterating the same point without distinction.

These verses point to two fundamental and deeply instructive principles, both of which merit close and serious attention. 1. The causes of the life and death of nations. History is filled with accounts of diverse nations and communities. Some passed rapidly through stages of progress and ascendancy, while others descended into the lowest depths of decline. Some groups that were once scattered, helpless, and defeated later became powerful and dignified; others followed the opposite trajectory—having once stood at the peak of pride and grandeur, only to fall into humiliation and disgrace. Many individuals have passed over these historical scenes casually, without the least reflection. Instead of investigating the true and underlying causes of the rise and fall of nations, many people pursue secondary, marginal, or even imaginary factors that play no essential role, attributing all outcomes to them. Some place the entire blame for their misfortune on the hostile politics of others; some explain events as the result of favorable or unfavorable movements of the stars; others cling to a distorted understanding of qadāʾ wa qadar, considering fate, destiny, or coincidence to be the sole causes of all bitter and sweet events. All of this stems from a fear of confronting and grasping the real causes. In the verses under discussion, the Qur’an places its finger precisely on the true axis of pain and remedy, success and failure, declaring that there is no need to search the heavens and the earth, nor to follow imaginary and illusory causes. Rather, it suffices to examine one’s own being—one’s thought, resolve, morality, effort, and social system. Everything lies there. Those nations and communities that employed their intellect, extended hands of unity and brotherhood to one another, persevered in sustained effort, possessed strong determination, and—when necessary—displayed courage, self‑sacrifice, and devotion, assuredly attained success and triumph. Conversely, when stagnation, inertia, laziness, and apathy replaced effort; heedlessness supplanted awareness; hesitation overtook resolve; cowardice replaced bravery; hypocrisy replaced unity; self‑interest displaced sacrifice; and ostentation supplanted sincerity and faith—then the era of decline, defeat, and misery inevitably began. In reality, the verse ذَٰلِكَ بِأَنَّ اللَّهَ لَمْ يَكُ مُغَيِّرًا نِعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ expresses one of the highest and most comprehensive laws governing human societies. It demonstrates that the Qur’anic worldview offers the most authentic and illuminating framework for understanding the life of civilizations. It addresses even those who, having entered the world of atoms and outer space, have forgotten the human being and imagine economic factors and material production— themselves products of human action—to be the drivers of history. The Qur’an effectively tells them: you are in serious error; you have grasped the effect and forgotten the cause. You cling to branches—indeed, to a single branch—while neglecting the root. There is no need to look far. Islamic history—more precisely, the history of Muslims themselves—stands as a living testimony. In its early centuries, Islam advanced with astonishing speed, spreading the light of knowledge and freedom, casting a shadow of learning and wisdom over nations. Islam, in that era, was power‑generating, force‑conferring, transformative, and constructive. It produced a civilization the like of which had no precedent in earlier history. Yet scarcely a few centuries passed before that vitality cooled; division, disunity, isolation, withdrawal, weakness, and passivity replaced zeal and dynamism, giving way to backwardness and defeat. Today, Muslims—once leaders of learning and innovation—have become dependent on others even for their basic necessities. They are compelled to send their children abroad to acquire knowledge, whereas at one time Muslim universities were regarded as the world’s greatest centers of learning, attracting students from every land. Matters have reached the point that lands once at the heart of Islamic grandeur—lands for which Crusader armies fought for two centuries at the cost of millions of lives, yet failed to wrest from Muslim hands—were surrendered within six days, while today reclaiming even a handspan would require months or years of war, with an uncertain outcome. Is God’s promise not explicit: وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ “Helping the believers is incumbent upon Us” (al‑Rūm / 47)? And does the Qur’an not declare: وَلِلّٰهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ “Honor and might belong to God, His Messenger, and the believers” (al‑Munāfiqūn / 8)? Has this verse been abrogated? And does the Qur’an not also say: وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ “We have written in the Psalms after the Reminder that the earth will be inherited by My righteous servants” (al‑Anbiyāʾ / 105)? Have these divine decrees changed? Has God—God forbid—become incapable of fulfilling His promises, forgotten them, or altered them? If not, then why has that honor, power, and dignity vanished? The Qur’an, in this single concise verse, answers all these questions—and hundreds like them—with one response: look inward, examine yourselves and your society. You will find that change begins with you. God’s mercy, grace, and generosity are vast and universal; it is you who have lost your worthiness and capacity, thereby reaching these sorrowful days. This verse does not speak only of the past, as though its lessons were confined to bygone eras. Rather, it addresses the present and the future: if you return to God, strengthen the pillars of faith, awaken your thought, remember your responsibilities and commitments, clasp one another’s hands in unity, stand firmly on your own feet, raise your voice, act with zeal, offer sacrifice, struggle in God’s way, and exert effort in all affairs—then springs will once again flow, dark days will pass, and a radiant horizon and luminous destiny will appear before you. Lost greatness will return at the highest level. Let us begin by changing ourselves. Let scholars and intellectuals speak and write; let activists strive; let merchants and workers labor honestly; let youth acquire as much knowledge as possible—purely and sincerely. Let awareness and learning be pursued with full dedication, so that fresh blood may flow through the veins of society and a power emerge that will compel even the most stubborn enemy—who today will not return a handspan of land despite entreaty—to restore all lands willingly. Yet these truths, though easy to state, are difficult to grasp, and harder still to implement. Nonetheless, progress must be pursued under the light of hope. It must also be emphasized that leadership and guidance play an exceptionally decisive role in the life of nations. Awake peoples invariably accept worthy leaders, while incompetent, boastful, and tyrannical rulers are inevitably brought low by the iron will of the people. Nor should it be forgotten that beyond visible causes lies a realm of unseen assistance and divine grace, awaiting faithful, fervent, and sincere servants—though not without condition, but contingent upon merit and preparedness. We conclude with two narrations. First, from Imām Jaʿfar al‑Ṣādiq (peace be upon him): “God never removes a blessing He has bestowed upon a servant until that servant commits a sin by which he deserves the removal of that blessing.” Second, also from Imām al‑Ṣādiq (peace be upon him): God commanded one of His prophets to proclaim to his people: any community living in ease under My obedience—if they change the state that pleases Me, I will change their condition to one they dislike; and any community living in hardship due to disobedience—if they return to Me, I will change their condition to one they love.

Another clear conclusion that emerges from the above verses is that human beings do not possess a fixed, pre‑determined destiny, nor are they helpless captives of the compulsion of history, time, or environment. Rather, the forces that shape history and give life to human destiny are the changes that arise from a person’s own will, within his conduct, morals, thought, and inner spirit. On this basis, those who believe in absolute predestination and claim that all events unfold solely through an imposed divine will are decisively refuted by these verses. Likewise, adherents of material determinism, who regard human beings as mere toys in the hands of immutable instincts or inherited traits, and proponents of environmental determinism, who see humans as prisoners of economic and productive conditions, put forward views that are, in the perspective of the Islamic worldview, baseless and erroneous. The human being is free, and he writes his own destiny with his own hand. In light of the verses discussed, humanity holds the reins of its destiny and historical trajectory. It is the human being himself who creates honor, dignity, and success for himself—and likewise, it is he who plunges himself into defeat and humiliation. The reins are firmly in his own hands: as long as no change occurs within the human condition itself, and as long as self‑reform is not undertaken, no transformation in destiny is possible.

See ayat 59 for tafseer.

See ayat 59 for tafseer.

See ayat 59 for tafseer.

See ayat 59 for tafseer.

These verses point to another group among the enemies of Islam who, throughout the eventful history of the Messenger of God PBUH & His Pure Progeny, inflicted severe blows upon the Muslims and ultimately faced a painful end. This group consisted of the Jews of Medina, who repeatedly entered into covenants with the Messenger of God PBUH & His Pure Progeny and then cowardly violated them. The verses set forth a firm and principled method that the Prophet PBUH & His Pure Progeny was to adopt in dealing with this treacherous group—one that would both neutralize their danger and serve as a lesson for others. The Qur’an first introduces the most worthless and despicable of living creatures in God’s sight, stating: Indeed, the worst of creatures in the sight of God are those who have chosen disbelief and persist in it, never believing إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الَّذِينَ كَفَرُوا فَهُمْ لَا يُؤْمِنُونَ. The expression الَّذِينَ كَفَرُوا appears to indicate that many of the Jews of Medina, before the advent of the Prophet PBUH & His Pure Progeny, had expressed admiration and even professed readiness to believe in him on the basis of their scriptures; indeed, they would preach his coming and prepare people for his advent. However, once he appeared and they perceived their material interests to be threatened, they inclined toward disbelief and pursued it with such intensity that there remained no realistic hope for their faith—hence the phrase فَهُمْ لَا يُؤْمِنُونَ. The Qur’an continues: They are those with whom you made a covenant, then they break their covenant every time الَّذِينَ عَاهَدْتَ مِنْهُمْ ثُمَّ يَنْقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ. (Explanatory note: The preposition مِنْ in عَاهَدْتَ مِنْهُمْ may be understood as partitive, referring to a group among the Jews of the Arabian Peninsula or the leaders of the Jews of Medina; or it may function as a connective particle, meaning simply عَاهَدْتَهُمْ (“you made a covenant with them”). It is also possible that the phrase means “you took a covenant from them.”) They had no fear of God, no concern for violating His commands, and no hesitation in trampling basic human principles وَهُمْ لَا يَتَّقُونَ. The verbs يَنْقُضُونَ and يَتَّقُونَ are in the present tense, indicating continuity; this shows that they repeatedly violated the covenants they had made with the Messenger PBUH & His Pure Progeny. In the next verse, the Qur’an sets out how this treacherous, faithless, and obstinate group is to be treated: If you encounter them in war, scatter by means of them those who come after them, so that they may take heed فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ. The verb تَثْقَفَنَّهُمْ derives from ثَقَفَ (on the pattern of سَقَفَ), meaning to grasp something swiftly and with precision. This implies that the Muslims should perceive their hostile intentions with sharp insight and act decisively, striking them like lightning before being surprised by an unanticipated attack. The word شَرِّدْ comes from تَشْرِيد, meaning to disperse and drive into disarray. That is, deal with them in such a way that other groups of enemies and covenant‑breakers are scattered, lose heart, and refrain from attacking. This ruling is intended so that present and future enemies may take warning and abstain from aggression, and so that those who have covenants with the Muslims—or who may enter into them later—will refrain from treachery and perhaps take admonition لَعَلَّهُمْ يَذَّكَّرُونَ. The Qur’an then provides guidance for another situation: If you fear treachery from a people, then declare the termination of the covenant to them openly and fairly وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ. That is, if there are clear signs and indications that they are intent on betrayal and may violate the covenant unilaterally and without warning, the Muslims should take the initiative and inform them that the treaty is no longer valid. It is not permissible to attack them without first declaring the annulment of the covenant, for God does not love the treacherous إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ. Although the verse grants the Messenger PBUH & His Pure Progeny permission to annul a covenant in the event of impending betrayal, it is evident that such fear cannot be groundless. It must be based on concrete actions and clear indications showing that they are preparing breach of covenant, collusion with enemies, or a surprise attack. Only then is the declaration of annulment justified. The phrase فَانْبِذْ إِلَيْهِمْ derives from اِنْبَاذْ, meaning to cast away, proclaim, or formally announce—that is, to throw the covenant back to them and inform them unequivocally that it has been nullified. The expression عَلَىٰ سَوَاءٍ may mean either: just as they have violated the covenant, you too annul it—an equitable and just response; or that the announcement should be clear, open, and free of deception and intrigue. Thus, while the verse warns Muslims to remain vigilant lest covenant‑breakers launch an assault, it simultaneously instructs them to uphold ethical conduct in maintaining or annulling treaties. The final verse turns its address directly to the treacherous disbelievers, warning them: Let not those who disbelieve think that they have escaped وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا سَبَقُوا. They can never render God powerless, nor can they escape the dominion of His power إِنَّهُمْ لَا يُعْجِزُونَ.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

In accordance with the preceding rulings concerning Islamic jihād, the first of the verses under discussion draws the Muslims’ attention to a fundamental law of life that must be kept in view at all times and in every era—namely, the necessity of adequate defensive preparedness in the face of the enemy. The Qur’an first states: And prepare against them whatever strength you are able وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ. That is, do not remain in a passive state, waiting until the enemy launches an attack and only then attempt to prepare a response. Rather, sufficient readiness should already be in place ahead of any potential aggression. The verse then continues: and also trained and ready horses وَمِنْ رِبَاطِ الْخَيْلِ. The term رِبَاط means “to tie” or “to bind.” It was originally used for tethering animals in a fixed place for the purpose of guarding and protecting them. By extension, the term came to be used in the general sense of protection, vigilance, and guarding. From this root comes the word مُرَابَطَة, meaning the guarding of frontiers, and it is likewise applied to guarding or maintaining readiness in any context. The place where animals are tethered and guarded is also called رِبَاط, and even hostels and inns came to be known by this name in Arabic, owing to their function as places of rest and preparedness. Accordingly, the Qur’anic expression رِبَاطِ الْخَيْلِ points to the maintenance of ready, trained, and well‑kept means of defense, representing, in the language of that era, the most important military resources available.

Through a single concise and powerful statement, the verse under discussion establishes a fundamental principle for Islamic jihād, the survival of the Muslim community, and the preservation of its dignity and honor. The expression employed in the verse is so comprehensive and far‑reaching that it fully applies in every era and in every place. The word “قُوَّة” is striking in its breadth and depth of meaning. It not only encompasses all forms of military equipment and modern weaponry relevant to every age, but also includes every type of power and capability that is effective in overcoming the enemy—whether material or non‑material. Those who imagine that victory over the enemy and the preservation of one’s existence depend solely on the quantity of weapons are gravely mistaken. History itself refutes this notion, for in our own era we have witnessed nations with limited numbers and modest weaponry achieving victory over enemies far superior in arms—for example, the Muslim people of Algeria confronting the mighty French state. Thus, alongside utilizing the most advanced weapons available in every age as a definite Islamic obligation, it is equally essential to activate the courage, moral strength, and power of faith of the combatants—which in truth constitute the most decisive form of power. Economic, cultural, and political strength are also included within the concept of قُوَّة, and they play a crucial role in securing victory over the enemy. Neglect of these dimensions is therefore impermissible. It is noteworthy that Islamic narrations provide multiple interpretations of the term “قُوَّة”, revealing the vast scope of its meaning. For example, some reports state that the Messenger of God PBUH & His Pure Progeny said: “قُوَّة refers to archery.” Another narration, reported in Tafsīr ʿAlī ibn Ibrāhīm, states that “قُوَّة” includes all kinds of weaponry. In Tafsīr al‑ʿAyyāshī, it is reported that “قُوَّة” means the sword and shield. In another narration found in Man Lā Yaḥḍuruhu al‑Faqīh, it is stated that one application of “قُوَّة” is dyeing white hair black—that is, even the grooming of elderly fighters was not overlooked, so that the enemy would be intimidated. This clearly demonstrates how expansive the concept of قُوَّة is in the verse. Accordingly, those who have encountered only one such narration and have restricted the meaning of قُوَّة to a single instance have fallen into a serious misunderstanding. Yet it is deeply regrettable that despite such a clear and explicit divine command, many Muslims today appear to have forfeited almost everything. They show little concern for acquiring spiritual and moral strength, and equally little interest in cultivating economic, political, cultural, or military power. Astonishingly, despite this grave negligence and the disregard of such a manifest command, some still claim Islam to be at fault for Muslim backwardness, asking: If Islam is a religion of progress and victory, why are Muslims lagging behind and underdeveloped? Our view is that if this great Islamic directive—وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ—were propagated everywhere as a universal and collective principle, and if all Muslims—young and old, learned and unlearned, writers and speakers, soldiers and officers, farmers and merchants—implemented it earnestly in their lives, it would be sufficient to remedy their decline. The practical conduct of the Messenger of God PBUH & His Pure Progeny and the great leaders of Islam also confirms this truth. They never showed neglect regarding preparation against the enemy: they took care in recruiting individuals, procuring weapons, strengthening troop morale, selecting strategic locations, choosing the proper time for engagement, and applying every form of military strategy—never overlooking even the smallest detail. It is well‑known that during the days of the Battle of Ḥunayn, the Prophet PBUH & His Pure Progeny was informed that a new mechanical weapon had been developed in Yemen. He immediately dispatched someone to Yemen to procure it for the army of Islam. During the Battle of Uḥud, when the polytheists raised the slogan “اُعْلُ هُبَل، اُعْلُ هُبَل” (“Exalt Hubal!”), the Messenger of God PBUH & His Pure Progeny taught the Muslims a stronger and more effective counter‑slogan and instructed them to proclaim: “اللّٰهُ أَعْلَى وَأَجَلّ” (“God is higher and more exalted”). When the polytheists then shouted: “إنّ لنا العُزّى ولا عُزّى لكم” (“We have al‑ʿUzzā, and you have no ʿUzzā”), he taught the Muslims to respond: “اللّٰهُ مَوْلَانَا وَلَا مَوْلَى لَكُمْ” (“God is our protector, and you have no protector”). These examples demonstrate that the Messenger PBUH & His Pure Progeny and the Muslims did not even overlook the psychological impact of slogans upon the enemy, ensuring that the strongest and most effective slogans were adopted. Likewise, Islam established a significant legal ruling concerning competitions in archery and horse‑racing, even allowing financial incentives and losses in this context, explicitly encouraging such contests. This reflects Islam’s deep and principled vision of constant readiness against the enemy. (As for the types of racing prevalent today in some societies, they bear no relation whatsoever to this Islamic principle. In Islamic practice, the objective was military training against the enemy, with rewards sometimes designated unilaterally or bilaterally for the victor—whereas many modern forms of racing, imported from morally corrupt cultures, revolve around gambling and wagering.)

Another important point that becomes clear from the above verse—and which itself serves as a proof of the universality, permanence, and timelessness of Islam—is that the concepts, meanings, and directives of this religion are so expansive and deep‑rooted that, despite the passage of vast stretches of time, no trace of obsolescence or decay appears in them. The expression وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ possessed a living and dynamic meaning a thousand years ago; it retains that same vitality today; and it will continue to do so even ten thousand years into the future. This is because whatever forms of weaponry, power, and capability may arise in the future are already encompassed within the comprehensive term قُوَّة. The phrase مَا اسْتَطَعْتُمْ is unrestricted and general in scope, and the word قُوَّة, appearing in the indefinite form (nakirah), further reinforces this generality, encompassing every conceivable form of strength and power. Thus, the verse remains ever‑relevant, adaptable to all eras, and perpetually aligned with the evolving realities and requirements of human societies.

A question arises here: after mentioning the term “قُوَّة,” which clearly bears such a broad and comprehensive meaning, why does the verse go on to specify trained war‑horses? The answer becomes clear in a single sentence: while the verse lays down a universal and timeless rule applicable to all ages, it simultaneously articulates a specific directive relevant to the era of the Messenger of God PBUH & His Pure Progeny and the time of the Qur’an’s revelation. In reality, a general and comprehensive principle is illustrated through a concrete and practical example. Although in modern warfare—where tanks, armored vehicles, aircraft, and helicopters dominate the battlefield—the horse no longer occupies a position of primary military importance, in that era it represented a swift, agile, and decisive means of combat for courageous and skilled warriors. Thus, the mention of رِبَاطِ الْخَيْلِ does not restrict the verse’s meaning; rather, it exemplifies the broader command. It demonstrates how a universal principle—preparing the strongest and most effective means of power—was applied in the historical context of early Islam, while leaving the concept fully open to all future forms of military, strategic, and defensive capability.

1. Who were the “other enemies”? Exegetes have proposed several possibilities regarding the identity of the “other group.” Some have understood it as referring to a group of the Jews of Medina who concealed their hostility. Others have taken it as an allusion to future enemies of the Muslims, such as the Roman and Sasanian empires, with whom the Muslims at that time did not yet anticipate engagement in war. However, what appears more sound is that it refers to the hypocrites, because they were present within the ranks of the Muslims in an unrecognized manner. When the army of Islam became fully prepared, they too would become unsettled and begin to withdraw and restrain themselves. Evidence for this is found in Sūrat al‑Tawbah, verse 101: وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ “Among the people of Medina are those who are entrenched in hypocrisy; you do not know them, but We know them.” It is also possible that the phrase refers broadly to all hidden enemies of Islam, whether hypocrites or others. 2. A ruling for the present age. This verse also contains a directive for Muslims today: not only should they keep their manifest enemies in view and confine their preparations to confronting them, but they must also consider potential and latent enemies, and acquire the maximum degree of necessary strength and capability. Had Muslims truly observed this principle, they would never have fallen prey to sudden and negligent attacks by powerful enemies. At the end of the verse, attention is drawn to another significant matter: strength, equipment, weaponry, and various essential defensive means require financial resources. Accordingly, Muslims are commanded to gather this capital through collective cooperation. It is stated: Know that whatever you spend in the way of God will be repaid to you in full وَمَا تُنْفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ, and you will not be wronged وَأَنْتُمْ لَا تُظْلَمُونَ. This recompense will be received even in this worldly life in the form of Islam’s success, prestige, and strength, because the financial capital of a weak nation is itself endangered, and such a nation will lose its security, comfort, independence, and stability. Hence, whatever capital is spent in this cause will return to the contributors through another avenue, at a higher level. Moreover, in the Hereafter, the greatest reward and recompense await you in the proximity of divine mercy. Thus, not only will no injustice be done to you, but you will in fact attain immense benefit and gain. It is also noteworthy that the word “شَيْء” (“anything”) is employed here, which has a very broad scope. That is, anything at all—whether life, wealth, intellectual power, logical capacity, or any other form of capital—that is expended to strengthen the defensive and military foundations of the Muslims in the face of the enemy will not be hidden from God. He will preserve it and return it to you when needed. In interpreting the phrase وَأَنْتُمْ لَا تُظْلَمُونَ, some exegetes have also suggested that it is connected to تُرْهِبُونَ, meaning that if adequate power and preparedness are established to confront the enemy, they will be deterred from attacking you and will lack the ability to oppress you—thus, no injustice will befall you.

A second point that becomes clear from the verse under discussion—and one that can serve as a response to many questions, objections, and criticisms raised by opponents and the uninformed—concerns the nature, objective, and program of Islamic jihād. The verse states with complete clarity that the aim is not to kill human beings, nor is the goal to encroach upon the rights of others. Rather, as previously emphasized, the primary objective is that the enemy be deterred, that they do not commit aggression against you, that they do not impose anything upon you by force, and that the overall outcome of your efforts be the reduction of the harm and mischief of the enemies of God, truth, and justice. Do the critics of Islamic jihād not hear this explicit Qur’ānic declaration contained in this very verse? These critics repeatedly attack Islamic law—sometimes claiming that Islam is a religion of the sword, sometimes alleging that it uses weapons to impose its beliefs and ideology, and at other times likening the history of the Messenger of God PBUH & His Pure Progeny to that of imperial conquerors. In our view, the answer to all such objections lies in a single step: they must return to the Qur’an itself and reflect deeply upon the true objective of this divinely ordained program. Once they do so, the reality of the matter will become entirely clear to them.

Although the previous verse already clarified, to a considerable extent, the objective of Islamic jihād, the following verse—which addresses the issue of making peace with the enemy—further elucidates this reality. It states: If they incline toward peace, do not reject their offer; rather, incline toward it as well وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا. In interpreting this phrase, it is also possible to understand it as: If they spread their wings toward peace, then spread your wings toward it as well, for جَنَحُوا, derived from جُنُوح, conveys the meaning of inclination, and the word جَنَاح is also used for the wings of birds, each wing inclining to one side. On this interpretation, the verse may be explained both on the basis of its primary lexical meaning and its secondary, figurative usage. Since people often hesitate and feel uncertain when entering into peace agreements, the Messenger of God PBUH & His Pure Progeny is instructed not to allow doubt and hesitation to take hold in accepting a peace proposal. If its conditions are rational, prudent, and just, it should be accepted. And place your trust in God, for He hears all that is said and knows all intentions وَتَوَكَّلْ عَلَى اللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ. Despite this, the Messenger PBUH & His Pure Progeny and the Muslims are cautioned that peace proposals may sometimes be accompanied by deception, that the enemy might use peace as a prelude to a sudden attack, or that their aim may be to gain time to accumulate greater power. Nevertheless, one should not be distressed by this possibility, for God is sufficient for you and will support you in every situation وَإِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ. Your past experience already testifies to this truth, for it is He who strengthened you with His help and with the support of sincere believers هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ. The enemies repeatedly created grave dangers for you and devised perilous conspiracies that could not have been thwarted by ordinary means, yet God protected you on every such occasion. Moreover, these sincere believers who stood around you never withheld sacrifice of any kind. Previously, they had been divided and even hostile toward one another. God cast upon them the light of guidance and brought unity and affection into their hearts وَأَلَّفَ بَيْنَ قُلُوبِهِمْ. For many years in Medina, bloodshed had continued between the Aws and the Khazraj, and their hearts were filled with hatred and enmity. The situation was such that no one could imagine that one day they would extend the hand of friendship and love to each other and stand together in a single rank. Yet the Almighty God accomplished this through the radiance of Islam and the descent of the Qur’an. Not only had such strife existed between the Aws and Khazraj—who became the Anṣār—but even the Muhājirūn who came from Mecca had not, before Islam, shared deep bonds of affection among themselves; often their hearts were filled with mutual resentment. God wiped all these hostilities away so completely that the three hundred and thirteen fighters of Badr, among whom approximately eighty were Muhājirūn and the rest Anṣār, though few in number, became like a single body—a united and powerful force that defeated a far stronger enemy. It is then further stated that such unity and the binding of hearts could not have been achieved through ordinary material means: If you had spent all that is on the earth, you could not have united their hearts لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ. But it was God who brought unity among them وَلَكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ, through faith and by means of faith. Those who are familiar with the inner and emotional states of obstinate, spiteful individuals—especially among ignorant nations or people shaped by the mentality of the Age of Ignorance—know well that such deeply rooted hatreds and hostilities cannot be washed away by wealth or by status and authority. There is only one conventional method of suppressing them, and that is retaliation—retaliation that is echoed with increasing intensity, each time displaying a more horrific face and expanding its destructive reach. The only force capable of eradicating such entrenched animosities is a revolution within thought, perception, and the inner self—a transformation that alters personalities, reshapes modes of thought, and elevates people far beyond their former level, such that past behaviors appear base, trivial, and foolish to them. Only then can they expel from the deepest recesses of their being the dark impurities of hatred, cruelty, vengeance, and tribal fanaticism. This is not something that can be achieved through money or material wealth; it is possible only through true faith and genuine monotheism. The verse concludes by stating: Indeed, He is Mighty and Wise إِنَّهُ عَزِيزٌ حَكِيمٌ. His might means that no power can stand against Him, and His wisdom ensures that all His actions proceed with perfect measure and design. It was through such a precisely calculated program that scattered hearts were united and bound to the Messenger PBUH & His Pure Progeny, so that through them he might spread the light of divine guidance throughout the world.

1. The verse conveys a general and universal meaning. Some exegetes have interpreted the above verse as referring only to the resolution of the disputes between the Aws and the Khazraj, who were among the Anṣār. However, in view of the fact that both the Muhājirūn and the Anṣār rose together in a single rank to support the Messenger of God PBUH & His Pure Progeny, it becomes clear that the meaning of the verse is far broader. Perhaps they assumed that tribal rivalry existed only between the Aws and the Khazraj, whereas in reality there were countless forms of division and deep social fissures: divisions between rich and poor, between different tribes, between major and minor leaders. All of these fractures were healed under the shade of Islam, and their traces were erased. In the same sense, the Qur’an declares elsewhere: وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا Remember God’s great blessing upon you: when you were enemies, He brought your hearts together, and by His grace you became brothers (Āl ʿImrān / 103). 2. This is a permanent and abiding law. This principle was not confined to the first generation of Muslims alone. Even today, when Islam extends its shade over hundreds of millions of Muslims belonging to diverse races, nations, and groups, there is no bond capable of uniting them except the bond of faith and monotheism. Wealth and material incentives, conferences and seminars—none of these can, by themselves, accomplish this task. The flame that once burned in the hearts of the early Muslims must be rekindled; victory and success are possible only through the path of authentic Islamic brotherhood. In the final verse under discussion, in order to strengthen the pure resolve and spirit of the Messenger of God PBUH & His Pure Progeny, the discourse is directed toward him and states: O Prophet! God is sufficient for you, and so are the believers who follow you يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ. Some exegetes have reported that this verse was revealed when the Jewish tribes of Banū Qurayẓah and Banū Naḍīr said to the Messenger of God PBUH & His Pure Progeny that they were prepared to submit to him, follow him, and support him. The verse then served as a warning to him not to place his reliance upon them, but to regard God and the true believers as his sole support (reported in Tafsīr al‑Tibyān, vol. 5, p. 152). Ḥāfiẓ Abū Nuʿaym, one of the well‑known Sunni scholars, reports in his book Faḍāʾil al‑Ṣaḥābah, with his chain of transmission, that this verse was revealed concerning ʿAlī ibn Abī Ṭālib (peace be upon him), and that the term “believers” refers specifically to him (as cited in al‑Ghadīr, vol. 2, p. 51). As we have stated repeatedly, such interpretations and occasions of revelation do not restrict or limit the scope of the verse. Rather, they indicate that a personality such as ʿAlī (peace be upon him)—who stood in the foremost ranks of the believers—was the first and greatest support of the Messenger of God PBUH & His Pure Progeny among the Muslims, even though the rest of the believers were also his supporters and helpers.

See ayat 66 for tafseer.

After issuing this command, the Qur’an points to the rational and humane objective of the directive, making it clear that the aim is not to devastate the world or one’s own nation through increasingly destructive and ruinous weapons, nor to lay waste to cities and lands. The objective is not to plunder the territories and property of others, nor to establish systems of slavery and imperial domination in the world. Rather, the true purpose is that “through these means you deter the enemy of God and your own enemy” تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ. This is because most enemies are such that they do not listen to rational argument or humane principles; they understand no language other than that of strength and power. When Muslims are weak, every burden is imposed upon them; but when they attain sufficient strength and capability, the enemies of truth, justice, independence, and freedom become apprehensive and retreat to their place. At the time of writing this commentary, major parts of Palestine and other Islamic lands remain under the occupation of Israeli forces. The recent cowardly aggression in southern Lebanon has displaced thousands of families, caused hundreds of deaths, and turned inhabited regions into dreadful ruins, adding yet another sorrowful chapter to this tragic narrative. Public opinion around the world has condemned this entire course of action; even the allies of Israel have been compelled to echo others’ voices. The United Nations, through its resolutions, has ordered Israel to withdraw from these lands—but the ears of this nation of a few million are unwilling to hear any of it. Why is this so? It is because they possess power and force, weaponry, extensive military preparedness, and powerful supporters. They have prepared for this aggression over many years. The only language through which they can be addressed is precisely this: وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ … تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ. It is as though this verse were revealed for our own era and our present condition, declaring: become so strong that the enemy is struck with fear and astonishment, returns the usurped lands, and withdraws to its place. It is noteworthy that the expression عَدُوَّ اللَّهِ is joined with عَدُوَّكُمْ, indicating that Islamic defensive jihād has no place for personal or worldly motives. Rather, the objective is the protection of Islam as a humanitarian and moral system. Those whose enmity toward believers is, in reality, enmity toward God—meaning hostility toward truth and justice, faith and monotheism, and humane principles—are the ones who constitute the target of defensive preparedness. In essence, this expression parallels formulations such as “فِي سَبِيلِ اللَّهِ” or “جِهَادٌ فِي سَبِيلِ اللَّهِ”, which demonstrate that Islamic jihād and defense are neither like the territorial conquests of ancient monarchs, nor comparable to the expansionism of modern imperial and colonial powers. Rather, everything is for God, in the path of God, and for the revival of truth and justice. The verse then adds: And there are others besides them whom you do not know; God knows them وَآخَرِينَ مِنْ دُونِهِمْ لَا تَعْلَمُونَهُمْ. That is, beyond the enemies you recognize, there are other enemies unknown to you, who too will be deterred by your preparedness, strength, and vigilance—and will be compelled to remain in their place.

In these two verses, the discussion of Islamic jihād and military directives is continued. In the first verse, the Messenger of God PBUH & His Pure Progeny is commanded: O Prophet! Encourage and urge the believers to fight يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ. However prepared soldiers may be, before the battle commences they still require spiritual reinforcement—that is, the awakening of a sense of responsibility. This is a recognized principle even in disciplined and highly trained armies across the world: before advancing to the battlefield, or prior to launching an attack, commanders and officers raise morale by appropriate addresses, arousing fighting spirit and warning of the dangers of defeat. In materialistic schools of thought, the scope of such motivation is limited; but in divine religions it is far more expansive. Attention to the divine command, the impact of faith in God, remembrance of the rank of martyrs on the path of truth, and the immeasurable reward awaiting them; the spiritual honor and divine grace inherent in victory over the enemy—these constitute the most effective means of instilling courage, steadfastness, and endurance in the combatants. In Islamic battles, at times the recitation of a few verses of the Qur’an would so prepare the fighters that they would become like lightning—embodiments of passion, devotion, and resolve. In sum, this portion of the verse clarifies, as an Islamic injunction, the importance of maximum moral encouragement and the strengthening of the fighters’ resolve. The verse then issues a second directive, stating that if there are twenty steadfast individuals among you, they will overcome two hundred, and if there are one hundred, they will overcome a thousand of those who disbelieve إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا. Although this verse appears in the form of a statement of fact, the subsequent verse—“الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ”—shows clearly that what is intended here is a legal obligation and command, not merely an informative prediction. Accordingly, Muslims were not to wait until their numbers equaled those of the enemy; even if they were only one‑tenth in number, jihād remained obligatory upon them. The reason for this determination is then given: because those disbelieving enemies are people who do not understand بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ. At first glance, the connection between understanding and victory—or ignorance and defeat—may seem surprising. Yet in reality, the link is both deep and direct. Believers clearly recognize their path, understand the purpose of their creation, and are aware of the positive consequences of jihād in this world, as well as the greater reward awaiting them in the Hereafter. They know why they fight, for what they struggle, and for which sacred objective they make sacrifices; and if they are martyred on this path, they know in whose hands their ultimate reckoning lies. This clarity of path and awareness instill patience, steadfastness, and resilience. By contrast, disbelievers and idolaters do not truly know why they fight, nor for whom; and if they are killed, they have no comprehension of who will avenge their blood. They follow their cause merely out of habit, blind imitation, or irrational and barren fanaticism. This darkness of path, ignorance of purpose, and unawareness of the battle’s outcome weaken their nerves, drain their energy and endurance, and leave behind only a fragile and feeble force. However, after issuing this stringent command, God significantly reduces the burden and says: Now God has lightened your duty, for He knows that among you there is weakness الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا. The Qur’an then declares that under these circumstances, if there are one hundred steadfast believers, they will overcome two hundred, and if there are one thousand, they will defeat two thousand—by God’s permission فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ. Yet this must never be forgotten: God is with the steadfast وَاللَّهُ مَعَ الصَّابِرِينَ.

1. Has the first verse been abrogated? As previously observed, the first verse commands Muslims not to turn away from the battlefield even if the enemy force is ten times larger, whereas the second verse reduces this ratio to twofold. Because of this apparent difference, some exegetes concluded that the ruling of the first verse was abrogated by the second, or that the first established a recommended (non‑obligatory) standard while the second set a binding obligation. According to this latter view, if the enemy outnumbers the Muslims by a factor of two, it is obligatory for Muslims not to retreat; but if the enemy exceeds that ratio—even up to tenfold—then withdrawal becomes permissible, though remaining steadfast would still be preferable. However, other exegetes maintain that the apparent disparity between the verses is neither a case of abrogation nor of obligation versus recommendation. Rather, each ruling applies to distinct circumstances. When Muslims are weak, inexperienced, and include newly joined, poorly trained, or untested individuals whose proper moral and spiritual training has not yet been completed, the applicable ratio is twofold. But when the Muslims consist of well‑trained, experienced individuals of strong faith—such as the fighters of Badr—the ratio may extend up to tenfold. Accordingly, the two rulings address different groups under different conditions, and there is therefore no abrogation involved. Where the term naskh appears in some narrations, it should be noted that in the language of reports the word often carries a broader meaning, encompassing specification (takhṣīṣ) as well. 2. The question of comparative strength. In any case, these verses assert a decisive principle: Muslims should never wait for numerical parity with their enemy. They must rise to confront the enemy even when outnumbered twofold—and at times even tenfold—and should not flee merely because of numerical inferiority. It is noteworthy that in many Islamic battles, the balance of forces visibly favored the enemy. Muslims were often fewer in number. In the battles during the Prophet’s lifetime—such as Badr and al‑Aḥzāb—and especially in the Battle of Muʾtah, Muslims numbered about three thousand, while the minimum figure given for the enemy ranks is one hundred and fifty thousand. This situation was not limited to the Prophet’s era; subsequent battles displayed even more striking disparities. For example, during the confrontation with the Sasanian army, the liberating forces of Islam numbered fifty thousand, whereas the army of Khusraw Parvēz numbered five hundred thousand. In the Battle of Yarmūk—one of the greatest confrontations between the Islamic army and the Byzantine forces—historians report that Heraclius’ army comprised approximately two hundred thousand soldiers, while the Muslim army numbered no more than twenty‑four thousand. Even more astonishing is the report that more than seventy thousand enemy soldiers were killed in that battle. There is no doubt that apparent numerical strength is one of the factors contributing to victory; yet what enabled Muslims to prevail despite such vast disparities? The Qur’an answers this crucial question in these verses through three distinct expressions. In one place it states “عِشْرُونَ صَابِرُونَ” and “مِائَةٌ صَابِرَةٌ”—twenty steadfast individuals or one hundred steadfast individuals—indicating that endurance and perseverance, the fruits of faith, enable one person to stand firm before ten opponents and achieve victory. Elsewhere it declares “بِأَنَّهُمْ لَا يَفْقَهُونَ”, meaning that the enemy’s lack of understanding of their goal—and the believers’ clarity regarding their sacred objective—compensates for numerical disadvantage. In another instance, it says “بِإِذْنِ اللَّهِ”, indicating that divine assistance, unseen support, and God’s grace accompany believers who possess faith and steadfastness. Even today, Muslims confront powerful enemies. Yet paradoxically, in many battlefields Muslims now outnumber their adversaries, and still no signs of victory appear. The condition of today’s Muslims is the reverse of that of earlier generations. Regrettably, this is because contemporary Muslims lack sufficient awareness and knowledge; they have lost the spirit of patience and perseverance before corruption and material temptation; and due to their entanglement in sin, divine support has been withdrawn from them. Consequently, they face their present condition. Nevertheless, the path of return remains open, and it is hoped that a day will come when the meanings of these verses will once again be revived among Muslims and they will emerge from their current state of humiliation. 3. The difference in illustrative examples in the two verses. It is also worth noting that in the first verse, where the ratio of one to ten is mentioned, the examples given are “عِشْرُونَ” (twenty) versus “مِائَتَيْنِ” (two hundred), whereas in the second verse—where the ratio of one to two is stated—the examples are one hundred versus two hundred, and one thousand versus two thousand. This variation in examples appears to underline the fact that believers of strong resolve can form an effective force even with a small number such as twenty, whereas weaker individuals may not be able to do so and instead require several times that number to constitute an effective fighting force.

See ayat 71 for tafseer.

See ayat 71 for tafseer.

See ayat 71 for tafseer.

See ayat 71 for tafseer.

In the preceding verses, the principal components of the rulings concerning jihād and confrontation with the enemy were explained. In the verses now under discussion, the Qur’an completes this ongoing discourse by introducing several regulations concerning prisoners of war, since the issue of captives and prisoners normally arises in the context of warfare. The humane treatment of prisoners and, at the same time, the fundamental objectives of jihād are both highly significant matters. The first point addressed is stated as follows: It is not for a prophet to have prisoners until he has thoroughly prevailed in the land مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ. The verb يُثْخِنَ derives from ثَخَنَ (on the pattern of شَكَن), which originally denotes thickness, heaviness, and solidity. By extension, it came to signify decisive victory, manifest dominance, strength, power, and intensity. Some exegetes have interpreted حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ as meaning excessive killing of the enemy, suggesting that taking prisoners should occur only after many enemy combatants have been killed. However, in view of the phrase فِي الْأَرْضِ (“in the land”) and the original lexical sense of the root indicating firm establishment and overpowering strength, it becomes clear that this is not the primary meaning. Rather, the essential intent is the securing of complete superiority over the enemy, the firm establishment of power, and the consolidation of control. Although in certain circumstances the crushing of the enemy through lethal force may constitute one practical manifestation of this dominance, it is not the core meaning of the expression. In essence, this verse draws the Muslims’ attention to a critical military principle: they must not become preoccupied with taking prisoners before ensuring the decisive defeat of the enemy. As some historical reports indicate, during the Battle of Badr certain newly converted Muslims were eager to capture as many enemy fighters as possible, since according to the customs of warfare at that time, prisoners were often released after the battle in exchange for a substantial ransom. While such a practice may at times be permissible, engaging in it before securing full victory over the enemy is dangerous. The act of capturing prisoners—binding them and escorting them to safe locations—can divert fighters from the primary objective of combat and may even create an opportunity for a wounded enemy to regroup, intensify resistance, and inflict defeat upon the Muslim forces. A parallel example is seen in the Battle of Uḥud, where the premature collection of spoils distracted a group of Muslims, enabling the enemy to exploit the situation and deliver a devastating counter‑strike. Therefore, the taking of prisoners is permissible only after complete confidence in victory has been achieved; otherwise, the enemy’s combat capability must be neutralized through decisive, continuous, and forceful engagement. Once such certainty is attained, however, humanitarian considerations require that killing cease and that prisoners be taken instead. Both of these crucial military and ethical principles are concisely conveyed within the brief wording of this verse. The Qur’an then censures those who acted contrary to this directive, stating: You desire the fleeting gains of this world, while God desires for you the Hereafter تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَ. The term عَرَض denotes something transitory and impermanent, and because worldly material gains lack permanence, they are described as عَرَضَ الدُّنْيَا. As mentioned earlier, focusing on the material dimension of prisoners of war while neglecting the primary objectives—namely, securing victory over the enemy—not only undermines eternal felicity and reward in the Hereafter, but is also detrimental to honor, dignity, security, and stability in this world. In truth, these higher objectives fall among the enduring benefits of worldly life as well. In other words, lasting interests should not be jeopardized for the sake of fleeting and short‑term gains. The verse concludes by emphasizing that this ruling itself is grounded in honor, victory, wisdom, and sound governance, for it originates from God: And God is Mighty, Wise وَاللَّهُ عَزِيزٌ حَكِيمٌ. In the following verse, the Qur’an again reproaches those who endangered major collective interests for temporary material gain, declaring: Were it not for a prior decree from God, a great punishment would have touched you for what you took لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ. Exegetes have offered various interpretations of لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ, but the explanation most consistent with the overall context of the passage is this: had God not already established the principle that He does not punish people until He has first conveyed His commands to them through a messenger, you would have been subjected to a severe punishment for pursuing material gain through the taking of prisoners while thereby placing the position of the Islamic army and the certainty of its victory at risk. However, as affirmed elsewhere in the Qur’an, God’s established practice is first to clarify commands and only thereafter to punish their violation, as stated for example: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (We do not punish until We send a messenger) (Banī Isrāʾīl / 15).

As we have already explained, the appearance of the above verses concerns the taking of prisoners during battle, not the post‑war issue of accepting ransom (fidyah). Once this point is understood, many of the objections that arose in the minds of some exegetes while interpreting these verses are resolved automatically. Likewise, the blame and reproach contained in these verses are directed only at those individuals who, before achieving complete victory, preoccupied themselves with taking prisoners for material motives. This reproach has no connection whatsoever with the person of the Messenger of God PBUH & His Pure Progeny or with the sincere believers who were fully engaged in realizing the objectives of jihād. Consequently, discussions such as whether the Prophet PBUH & His Pure Progeny committed a sin on that occasion, and how such an act could be reconciled with his station of infallibility (ʿiṣmah), are entirely misplaced and without relevance. Similarly, the narrations found in some Sunni works—such as Tafsīr al‑Manār (vol. 10, p. 90), Rūḥ al‑Maʿānī (vol. 10, p. 132), and Tafsīr Fakhr al‑Dīn al‑Rāzī (vol. 15, p. 198)—which claim that these verses relate to the acceptance of ransom from the prisoners of Badr before divine permission was granted, are baseless. According to these reports, the only person who opposed taking ransom and instead advocated killing the prisoners was either ʿUmar or Saʿd ibn Muʿādh, and it is alleged that the Prophet PBUH & His Pure Progeny declared that if a divine punishment had descended, no one except ʿUmar or Saʿd ibn Muʿādh would have been spared. Such narrations bear no relationship whatsoever to the correct interpretation of the verses. Quite apart from their irrelevance, their fabricated nature is unmistakably evident, for they portray ʿUmar or Saʿd ibn Muʿādh as occupying a position superior even to that of the Messenger of God PBUH & His Pure Progeny, which is utterly unacceptable and decisively invalid from an Islamic standpoint.

As we have already noted, the verse under discussion does not oppose the taking of ransom (fidyah) from prisoners of war when the interest of the Islamic society so requires; rather, it states that the fighters should not extend their efforts toward capturing prisoners with that objective in mind before decisive victory is secured. On this basis, the verse is, in every respect, fully consistent with Sūrat Muḥammad PBUH & His Pure Progeny, verse 4, where it is stated: إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّىٰ إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً “When you encounter those who disbelieve (and those enemies who do not acknowledge your right to exist) in the battlefield, strike their necks until you have thoroughly overcome them. Then do not kill them; bind them, take them captive. Thereafter, either release them graciously or for ransom.” However, one important point must be kept in view: if among the prisoners of war there are extremely dangerous individuals whose release would again ignite the flames of war and endanger the Muslims’ victory, then Muslims are entitled to eliminate such persons. The proof of this is embedded in the very terms يُثْخِنَ and أَثْخَنتُمُوهُمْ used in the verses. For this reason, a number of narrations report that the Messenger of God PBUH & His Pure Progeny ordered that two prisoners from Badr—ʿUqbah ibn Abī Muʿayṭ and al‑Naḍr ibn al‑Ḥārith—be executed, and that no ransom be accepted for them. (Reported in Tafsīr Nūr al‑Thiqlayn, vol. 2, p. 135.) Thus, the Qur’anic directives concerning prisoners of war establish a balanced framework that harmonizes military necessity with humanitarian purpose, ensuring that decisive victory precedes captivity, mercy follows strength, and public security is never sacrificed for transient material gain.

As has already been emphasized, the foregoing verses once again underscore the principle of human free will and the negation of determinism, for they state that God desires for you the eternal abode, whereas a group among you remains confined by transient material interests. In the following verse, another issue related to prisoners of war is addressed—namely, the matter of accepting ransom. As reported in certain narrations concerning the occasion of revelation of these verses, after the Battle of Badr had ended and prisoners were taken, and after the Messenger of God PBUH & His Pure Progeny had ordered that two particularly dangerous individuals, ʿUqbah and al‑Naḍr, be executed, the Anṣār became anxious lest this ruling be extended to all prisoners, thereby depriving them of the opportunity to receive ransom. They therefore said to the Messenger of God PBUH & His Pure Progeny: We have killed seventy men and taken seventy prisoners, and these are people of your own tribe. Grant them to us so that we may take ransom in exchange for their release. (The Messenger of God PBUH & His Pure Progeny awaited divine revelation on this matter.) At this point, the verses under discussion were revealed, granting permission to accept ransom in exchange for releasing the prisoners. (Reported in Tafsīr Nūr al‑Thiqlayn, vol. 2, p. 136, citing Tafsīr ʿAlī ibn Ibrāhīm.) It is noteworthy that among the prisoners was Abū al‑ʿĀṣ, the husband of Zaynab—the foster‑daughter of the Messenger of God PBUH & His Pure Progeny (that is, the daughter of Khadījah’s sister, who had been raised by the Prophet PBUH & His Pure Progeny). Zaynab sent as ransom a necklace that Lady Khadījah (peace be upon her) had given her at the time of her marriage. When the Messenger of God PBUH & His Pure Progeny laid eyes upon the necklace, memories of Khadījah—the devoted, striving woman—were vividly brought to mind. He said: May God have mercy on Khadījah; this is the necklace she gave to my daughter Zaynab as part of her trousseau. According to some reports, out of respect for Khadījah, the Prophet PBUH & His Pure Progeny refrained from accepting the necklace without first seeking the consent of the Muslims, considering their collective right. (As recorded, for example, by Ibn al‑Athīr, vol. 2, p. 134.) Thereafter, the Messenger of God PBUH & His Pure Progeny released Abū al‑ʿĀṣ on the condition that he send Zaynab—who was still his wife under the pre‑Islamic marriage—back to Medina to the Messenger PBUH & His Pure Progeny. Abū al‑ʿĀṣ accepted this condition and later fulfilled it. (Reported in Tafsīr al‑Mīzān, vol. 9, p. 141.) In any case, the verse grants the Muslims permission to benefit from this form of war gain—namely, the ransom taken in exchange for releasing prisoners—and states: So eat, from what you have gained, that which is lawful and good, and benefit from it فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا. It is possible that this statement conveys a broader meaning and extends not only to ransom but also to other forms of war gains. The verse then commands them to observe piety and avoid disobedience to God وَاتَّقُوا اللَّهَ, indicating that the permissibility of such gains should not lead the fighters to make the accumulation of spoils or ransom the objective of jihād. If any such base inclinations had previously entered their hearts, they were to be expelled. Finally, in connection with what had already occurred, the Qur’an offers an assurance of forgiveness, stating: Indeed, God is Forgiving, Merciful إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ.

Here a question naturally arises: How does accepting ransom for the release of prisoners of war accord with the principle of justice, and does it not amount to the sale of human beings? A brief reflection makes it clear that ransom (fidyah) is, in reality, a form of war indemnity, for in every war substantial economic resources and human capacities are destroyed. Those who fight for the sake of truth possess the right, after the conclusion of hostilities, to seek compensation for the losses imposed upon them by the enemy, and one legitimate form of such compensation is the taking of ransom. Moreover, it should be noted that at that time the ransom for wealthier prisoners was fixed at four thousand dirhams, while for others it was one thousand dirhams. From this it is evident that the total amount obtained from Quraysh was by no means so large as to compensate fully for the material and human losses endured by the Islamic army. In addition, when the Muslims were compelled to migrate to Medina under Quraysh pressure, much of their property was left behind in Mecca and fell into the hands of the enemy; from this perspective as well, the Muslims were entitled to restitution. It is also essential to note that accepting ransom is not obligatory. If the Islamic community deems it appropriate, it may exchange prisoners, or even release them without any compensation—exactly as indicated in Sūrat Muḥammad, verse 4, whose commentary will be discussed later. Another important issue related to prisoners of war is their reform, moral education, and guidance. While this may not feature prominently in materialistic systems, jihād that aims at human liberation, reform, and the establishment of truth and justice necessarily accords it great importance. For this reason, in the fourth verse under discussion the Messenger of God PBUH & His Pure Progeny is commanded to invite prisoners, through encouraging and reassuring speech, toward faith and moral rectitude. It is stated: O Prophet! Say to the prisoners in your custody: if God knows any goodness in your hearts, He will give you something better than what has been taken from you يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرَىٰ إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِمَّا أُخِذَ مِنْكُمْ. In إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا, the term خَيْرًا refers to faith and the acceptance of Islam, while the subsequent خَيْرًا signifies both material and spiritual reward. Furthermore, God promises an additional act of grace: He will forgive you, erasing the sins committed before accepting Islam, for God is Forgiving, Merciful وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ. Since it was possible that some prisoners might exploit this program deceptively—professing Islam with an intent to betray or seek revenge and then infiltrate the Muslim ranks—the Qur’an in the next verse both cautions the believers and warns the prisoners: If they intend to betray you, it is nothing new; they betrayed God before وَإِنْ يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ مِنْ قَبْلُ. What betrayal could be greater than ignoring the call of innate human conscience, rejecting reason’s guidance, associating partners with God, and adopting the absurd creed of idolatry in place of monotheism? Yet they should not forget that God granted you mastery over them فَأَمْكَنَ مِنْهُمْ. If they again choose treachery, they will not succeed; they will encounter defeat once more. God knows their intentions, and the rulings He has prescribed regarding prisoners are grounded in wisdom, for God is All‑Knowing, Wise وَاللَّهُ عَلِيمٌ حَكِيمٌ. Both Shiʿi and Sunni commentaries report that some of the Anṣār sought the Messenger of God’s PBUH & His Pure Progeny permission to waive the ransom for his uncle ʿAbbās, who was among the prisoners. The Prophet PBUH & His Pure Progeny responded: “By God, do not forgo even one dirham from him.” That is, if taking ransom is a divine law, it must apply equally to all—his uncle included. Turning to ʿAbbās, the Prophet PBUH & His Pure Progeny said that he must pay ransom for himself as well as for his nephew ʿAqīl ibn Abī Ṭālib. ʿAbbās—who was strongly attached to wealth—objected, saying: O Muḥammad PBUH & His Pure Progeny, do you wish to render me destitute so that I must beg before Quraysh? The Prophet PBUH & His Pure Progeny replied: Pay from the wealth you entrusted to your wife Umm al‑Faḍl, telling her that if I am killed in battle she should use it for herself and her children. ʿAbbās was astonished and asked: Who informed you of this?—for it was a closely guarded secret. The Prophet PBUH & His Pure Progeny replied: Gabriel, from God. Thereupon ʿAbbās exclaimed: “I bear witness that you are the Messenger of God.” He thus accepted Islam. Afterward, the prisoners of Badr returned to Mecca, but ʿAbbās, ʿAqīl, and Nawfal remained in Medina because they had embraced Islam. The above verses allude to this situation. Some historical accounts add that after accepting Islam ʿAbbās returned to Mecca and informed the Prophet PBUH & His Pure Progeny by letter of hostile plots, then migrated to Medina in the year of the conquest of Mecca. In Qurb al‑Isnād, it is reported from Imām Muḥammad al‑Bāqir (peace be upon him), through his father Imām al‑Sajjād (peace be upon him), that one day a large sum of wealth was brought to the Messenger of God PBUH & His Pure Progeny. He turned to ʿAbbās and said: Spread out your cloak and take some of this wealth. Then he recited the verse يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ…, indicating that God’s promise to compensate what had been taken was now being fulfilled. This narration shows that the Messenger of God PBUH & His Pure Progeny was keen to encourage those prisoners who embraced Islam in the best possible manner and to compensate them generously for what they had previously given, thereby reinforcing faith through justice, mercy, and moral integrity.

See ayat 75 for tafseer.

See ayat 75 for tafseer.

See ayat 75 for tafseer.

These verses constitute the final portion of Sūrat al‑Anfāl. In them, the ranks and statuses of the Muhājirūn, the Anṣār, and other groups of Muslims are presented, and the previously ongoing discussion concerning jihād and the fighters is brought to completion. These verses also define the structure of Islamic society with respect to various relationships, because programs of war and peace—like all general social programs—cannot be formulated correctly without due consideration of proper social and communal bonds. Five groups are mentioned in these verses. Four of them are Muslims, and one group consists of non‑Muslims. The four groups of Muslims are: 1۔ The early Muhājirūn, 2۔ he Anṣār, the helpers from among the people of Madinah, 3۔ Those who accepted faith but did not migrate, 4۔ Those who accepted faith later and joined the Muhājirūn. In the first verse under discussion it is stated: Those who believed, migrated, and strove with their wealth and their lives in the path of God, and those who gave shelter and help—these are allies, protectors, and supporters of one another (إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ). This portion of the verse refers to the first and second groups: those believers who accepted faith in Mecca and then migrated to Madinah, and those believers in Madinah who accepted faith in the Messenger of God PBUH & His Pure Progeny and rose to support him and the Muhājirūn. They are introduced as mutual allies and protectors. It is noteworthy that four attributes are mentioned for the first group: - First, faith; - second, migration; - third, financial and economic struggle (either by relinquishing their wealth in Mecca or by disregarding wealth in the Battle of Badr); - and fourth, striving with their very lives in the path of God. Two qualities are mentioned for the Anṣār: giving refuge (إِيوَاء) and providing support. Through the phrase بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ, all are declared mutually responsible for one another. In reality, these two groups formed the fundamental warp and weft of Islamic society—neither was independent of the other. The verse then refers to the third group, stating: Those who believed but did not migrate—you bear no responsibility of guardianship or alliance toward them until they migrate (وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّىٰ يُهَاجِرُوا). However, an exception is established in the following clause with regard to supporting this group. It states: If they seek your help in matters of religion, then it is incumbent upon you to help them (وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ), except when they are opposed by a people with whom you have a treaty of non‑aggression (إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ). In other words, defending them is obligatory when they face a common enemy; but if they are opposed by disbelievers who are bound to you by treaty, then honoring the covenant takes precedence over defending this distressed group. The verse concludes with a warning to observe these responsibilities with diligence and precision: God is fully aware of what you do (وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ). He sees all your actions—your sense of responsibility and effort—as well as any negligence, indifference, or laxity regarding this major duty. On the opposing side, referring to the society of disbelief in contrast to the Islamic society, the Qur’an states: Those who disbelieve are allies and protectors of one another (وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ). Their bonds and loyalties lie solely among themselves, and you have no right to establish alliances with them, to support them, or to seek their protection. You should neither give them refuge nor seek refuge with them. In short, they must not be integrated into the fabric of Islamic society, nor should you integrate yourselves into theirs. The believers are then warned that if they neglect this divine command, great turmoil and corruption will arise on earth and within their society (إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ). What greater turmoil could there be than that the marks of your success be erased, enemy conspiracies become effective within your society, and destructive schemes aimed at obstructing the path of truth and justice begin to succeed? In the following verse, the Qur’an once again emphasizes the lofty status of the Muhājirūn and Anṣār and honors their role in advancing the objectives of Islamic society: Those who believed, migrated, strove in the path of God, and those who gave shelter and help—those are the true believers (وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا). Each of them advanced in one way or another to support God’s religion and the Messenger of God PBUH & His Pure Progeny during its most difficult and impoverished days. For them will be forgiveness and a noble provision (لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ). They will be granted immense blessings in the presence of God and in the Hereafter, and in this world as well they will receive an honorable share of benefit, dignity, success, security, peace, and inner tranquility. In the final verse, referring to the fourth group of Muslims, those who came later, it is stated: Those who believed afterward, migrated, and struggled alongside you—they are from among you (وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَٰئِكَ مِنْكُمْ). This means that the circle of Islamic society is not narrow or limited to a single group; its doors remain open to all future believers, migrants, and fighters. Although the early Muhājirūn possess a distinguished status, this superiority does not imply that later believers and migrants—who embraced Islam during its expansion—are excluded from the fabric of Islamic society. The verse concludes by addressing the precedence of kinship ties, stating: Relatives have greater priority over one another according to the Book of God (وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ). In reality, the preceding verse discussed the general mutual guardianship among Muslims; in this final verse, God emphasizes that this guardianship and priority are stronger and more comprehensive among relatives, because believing relatives possess both the bond of faith and migration as well as the bond of kinship. For this reason, they inherit from one another, whereas non‑relatives do not. Thus, the final verse does not address inheritance alone; it carries a broader meaning, of which inheritance is one important aspect. The fact that Islamic narrations and jurisprudential works frequently cite this verse—along with a similar verse from Sūrat al‑Aḥzāb—as evidence in matters of inheritance does not mean that the verse is limited to inheritance alone. It establishes a general principle, one of whose applications is inheritance. For this reason, some Islamic narrations have also used this verse as evidence in discussions of the succession to the Messenger of God PBUH & His Pure Progeny, which do not fall under material inheritance. Likewise, in matters such as the washing of the deceased, precedence of relatives has also been inferred from this verse. From the foregoing discussion it becomes evident that the insistence of some exegetes that this verse pertains solely to inheritance is unfounded and unsupported. The correct method of interpretation is to regard it as an exception to the previously mentioned principle of general mutual guardianship among the Muhājirūn and Anṣār—namely, that inheritance is excluded from that general guardianship. As for the suggestion that the earlier verses themselves concern inheritance and that the final verse abrogates them, such a view appears highly unlikely, since the thematic, semantic, and even verbal coherence of these verses strongly indicates that they were all revealed together and therefore do not constitute cases of abrogation. In any case, the interpretation most consistent with the overall meaning of the verses is the one presented above. In the final sentence of Sūrat al‑Anfāl, it is stated: Indeed, God knows all things (إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ). All the rulings revealed in this sūrah—concerning spoils of war, the system of jihād, peace and warfare, prisoners of war, migration, and related matters—are rooted in precise planning and careful calculation, fully aligned with human society, human needs, and worldly and spiritual welfare from every perspective.

A study of Islamic history makes it clear that, in the face of powerful enemies, migration (hijrah) and jihād constituted the two fundamental factors for the success of Islam. Had migration not taken place, Islam would have been extinguished within the suffocating environment of Mecca; and had jihād not existed, Islam would never have achieved growth and development. Migration removed Islam from a confined regional framework and transformed it into a universal religion, while jihād taught Muslims that if they did not resort to strength, those enemies who are neither bound by reason nor accountable to rational discourse would acknowledge no rights at all. Even today, there is no path for Islam to be liberated from the restrictions of borders and to overcome the various obstacles that enemies have erected on all sides, except through the revival of migration and jihād. Migration will carry the voice of Muslims to the ears of the entire world and will draw receptive hearts, reform‑minded forces, and nations thirsty for truth and justice toward them. Jihād, in turn, will grant them movement and vitality, and will remove from their path those obstinate enemies whose ears recognize no sound other than the language of power.

A study of Islamic history shows that, in the face of powerful enemies, migration (hijrah) and jihād were the two fundamental factors in Islam’s success. Had migration not taken place, Islam would have been extinguished within the suffocating environment of Mecca; and had jihād not existed, Islam would never have achieved growth and development. Migration removed Islam from a narrowly confined regional context and transformed it into a universal religion, while jihād taught Muslims that if they did not resort to strength, those enemies who are neither bound by reason nor accountable to rational discourse would recognize no rights at all. Even today, there is no path by which Islam can be liberated from the confinement of borders and the numerous obstacles that enemies have erected on all sides except through the revival of migration and jihād. Migration will carry the voice of Muslims to the ears of the entire world and draw receptive hearts, reform‑oriented forces, and nations thirsty for truth and justice toward them. Jihād, in turn, will grant them movement and vitality, and will remove from their path the obstinate enemies whose ears perceive no sound other than the language of power. The migration of the Muslims of Mecca to Abyssinia not only scattered the seed of Islam beyond the Arabian Peninsula, but also served as a defensive outpost for the handful of early Muslims who were under severe pressure from their enemies. Later, the Messenger of God PBUH & His Pure Progeny and the early Muslims migrated to Medina. These migrants—sometimes referred to as the Muhājirūn of Badr—occupy a position of great significance in Islamic history, for outwardly they were advancing toward a completely uncertain future, and in reality they had closed their eyes to all material capital for the sake of God. The early Muhājirūn laid the first foundation stone of Islam’s magnificent edifice. The Qur’an accords them a distinct dignity, regarding them as the most self‑sacrificing among the Muslims. A subsequent migration occurred after the Treaty of Ḥudaybiyyah, in a comparatively secure environment, when some Muslims migrated from Mecca to Medina. At times, all those migrations that occurred from the event of Badr up to the conquest of Mecca are regarded collectively as a single migration, referred to as the second migration. After the conquest of Mecca, the earlier type of migration came to an end—that is, migration from Mecca to Medina ceased—because Mecca had now become an Islamic city. The Prophetic statement “لا هجرة بعد الفتح” (“There is no migration after the conquest”) refers precisely to this reality. However, this does not mean that Islam completely abrogated the principle of migration for the future, as some have imagined. Rather, what was ended was migration from Mecca to Medina specifically. Whenever circumstances arise resembling those of the early Muslims, the law of migration remains fully operative, and it will continue to do so until Islam prevails throughout the world. Regrettably, because today’s Muslims have forgotten this vital Islamic foundation, they remain largely confined within their immediate environments, while Christian missionaries, representatives of deviant sects, and missionaries of imperialist religions migrate east and west, north and south—reaching even savage and cannibalistic tribes, as well as the regions of the North and South Poles. In truth, this command was meant for Muslims, yet it is others who are acting upon it. What is even more astonishing is that around many major Muslim cities there are villages—even sometimes only a few miles away—that remain ignorant of Islamic teachings, and some that have never even seen an Islamic preacher. Consequently, their environments are readily prepared for the spread of corruption and fabricated or imperialist religions. One wonders what answer today’s Muslims—heirs of the early Muhājirūn—have prepared before God regarding this condition. Although some movement has recently appeared in this regard, it is by no means sufficient or adequate. In any case, the subject of migration and its imprint upon history and the destiny of Muslims is far too significant for all its dimensions to be examined adequately within such brevity. (Some discussion of this issue has also been presented in Tafsīr‑e Namūnah, vol. 4, under Sūrat al‑Nisāʾ, verse 100, and, God willing, it will be revisited again in the commentary on relevant verses in the future.)

From the respect and importance that the Qur’an accords to the early Muhājirūn, some of our Sunni brethren have attempted to conclude that these individuals never committed any mistake or act contrary to the Sharīʿah for the remainder of their lives. Consequently, in their view, all of them—without exception—must be respected unconditionally and beyond question. They further argue that the praise and commendation the Qur’an offers them in events such as the Bayʿat al‑Riḍwān extends this sanctity to the Companions, leading them, in practice, to regard the Companions as exceptional individuals whose conduct must not be subjected to evaluation or criticism. In this way, they have deprived themselves of the right to analyze or scrutinize their actions and behavior. Among them, the well‑known exegete, the author of al‑Manār, has launched a severe attack on the Shiʿah under the verses under discussion, questioning why Shiʿah scholars criticize certain early Muhājirūn and raise objections against them. In his view, the Shiʿah fail to appreciate that such a stance is in stark contradiction to the spirit of Islam and Islamic history. There is no doubt that the Companions—especially the early Muhājirūn—deserve great respect and honor. However, this respect remains valid only so long as they continued upon the correct path and upheld sacrifice and devotion. The moment a group among the Companions deviated from the true path of Islam, the Qur’an necessarily issued a different judgment concerning them. For example, how can we absolve Ṭalḥah and al‑Zubayr, who broke their pledge, opposed an Imam who was designated not only by the explicit statements of the Messenger of God PBUH & His Pure Progeny but also selected by the very Muslims who later revolted against him? How can we cleanse them of the blood of seventy thousand Muslims who were killed in the Battle of Jamal? If even the shedding of the blood of a single innocent person is indefensible before the divine court—regardless of who committed it—then what justification could ever exist for the killing of such an enormous number? Is it logically possible to declare both sides of the Battle of Jamal—on one side ʿAlī ibn Abī Ṭālib (ʿalayhi al‑salām) and his followers, and on the other Ṭalḥah, al‑Zubayr, and the Companions aligned with them—as simultaneously being upon truth? Can any sound reason or intellect accept such a clear contradiction? Can we close our eyes in the name of sanctifying the Companions and place them above all accountability? Can we erase the entirety of Islamic history after the Messenger of God PBUH & His Pure Progeny and disregard the Islamic principle انّ اکرمکم عند اللّٰہ اتقاکم (the most honored before God is the most God‑fearing)? What kind of irrational judgment is this? In principle, what prevents a person—or a group—from standing one day among the people of Paradise as supporters of truth, and on another day joining the ranks of those destined for Hell and opposing the truth? Are all people infallible? Have we not witnessed such transformations and reversals in people’s lives with our own eyes? Did the Event of Apostasy (Riddah) not occur during the time of the Messenger of God PBUH & His Pure Progeny, when some of the Companions turned apostate? Is this incident not reported in both Sunni and Shiʿi sources? Were those apostates not counted among the Companions? Even more astonishing is that, in order to escape this contradiction and perplexity, some have taken refuge in the notion of ijtihād. They claim that Ṭalḥah, al‑Zubayr, Muʿāwiyah, their associates, and others like them were mujtahids: even if they committed errors, they did not commit sins, and instead will receive reward and recompense from God for their actions. What a disgraceful logic this is! Is rising against the successor of the Messenger of God PBUH & His Pure Progeny, breaking pledges, and shedding the blood of thousands of innocents—out of lust for power, wealth, and position—such a complex and obscure matter that its evil and corruption could remain unknown? Will the shedding of so much innocent blood truly earn divine reward? If we were to absolve certain Companions who committed such crimes in this manner, then there would remain no sinner upon the earth, and by the same logic all murderers and oppressors could be exonerated. Such unreflective defenses of the Companions cast a shadow upon the reality of Islam itself. Therefore, there is no alternative but to maintain reverence and respect for all individuals—especially the Companions of the Messenger of God PBUH & His Pure Progeny—so long as they do not deviate from truth, justice, and the Islamic mission.

As we have already noted in the commentary on Sūrat al‑Nisāʾ, during the pre‑Islamic period the Arabs recognized three modes of inheritance. The first was inheritance through lineage (nasab), which, in their custom, applied only to male descendants; women and young children were deprived of inheritance. The second mode was through adoption (tabannī). The third was inheritance through a covenantal alliance, known as “walāʾ”. (A detailed discussion of inheritance through walāʾ has already been presented in Tafsīr‑e Namūnah, vol. 3, p. 266.) In the early period of Islam—before a formal law of inheritance had been revealed—these same practices continued in effect. Very soon, however, they were replaced by Islamic brotherhood (ukhuwwat‑e islāmī), such that only the Muhājirūn and the Anṣār, who had entered into a pact of brotherhood with one another, inherited from one another. After some time, when Islam expanded further, inheritance was transferred to blood relatives and relatives by marriage, and the rule of inheritance based on Islamic brotherhood was abrogated. The final and definitive law of inheritance was then revealed, to which reference is made in the above verses and also in Sūrat al‑Aḥzāb, verse 6. In that verse it is stated: وَأُولُوا الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ All of these matters are historically well‑established. However, as already emphasized, the expression “وَأُولُوا الْأَرْحَامِ” appearing in the verses under discussion is not confined exclusively to the issue of inheritance. Rather, it conveys a broader meaning, of which inheritance constitutes only one component. (A detailed discussion of inheritance has already been presented in Tafsīr‑e Namūnah, vol. 3, pp. 209–223.)

With regard to the two terms that appear in the verses under discussion, exegetes have mentioned various possibilities. However, the interpretation that best accords with the overall meaning of the verses is that “fitnah” refers to discord and fragmentation, and to the destabilization of the foundations of Muslim belief under the influence of the enemy’s insinuations, while “fasād” encompasses every form of disorder and corruption affecting the various systems of society. Included within the scope of fasād are, in particular, the shedding of innocent blood, insecurity, and social chaos. In reality, the Qur’an is warning the Muslims that if they fail to strengthen and consolidate the bonds of mutual cooperation, unity, and brotherhood among themselves, and if they do not sever ties and collaboration with their enemies, then division and disintegration will steadily increase within their ranks. The infiltration of enemies into Islamic society will expand, and through their destructive whisperings the very foundations of faith will be weakened and shaken, ultimately engulfing the community in a great fitnah. Likewise, in the absence of firm and resilient social bonds, and as a result of enemy penetration into Muslim ranks, the community will face various forms of fasād: insecurity, bloodshed, destruction of lives and wealth, and widespread social disarray, until fasād kabīr encompasses all aspects of society.