Soora 8


[1] (In the name of God, Most Gracious, Most Merciful)


The meaning


More explanation

[The Muslims captured the booty (or spoils of war) of the associaters in the Battle of Bad'r, so the Prophet distributed that among them, and there remained an excess; so some of the Muslims coveted to take that, and they went to the Prophet asking him about that excess of the spoils of war; therefore, this aya was revealed:]

[2] 1. They ask you [Mohammed] concerning the excess [that remained of the spoils of war.]

Say: "[Such] excess is due to God and the messenger a, so ward off [God's wrath] b, adjust your discord c and obey God d and His messengere if you are [true] believers."



1 a And the apostle (or the messenger) may expend them in the way of God and as he likes.

1 b And don't ask the prophet about that.

1 c And don't quarrel because of the excess of the spoils of war.

1 d Concerning that to which He commands you.

1 e Concerning that from which he forbids you.



[Then God be glorified started to describe the believers:]

[3] 2. Those only are believers: who,

when God is mentioned [before them], their hearts conceive fear a,

and when His revelations [of the Quran] are recited to them, it increases them in faith,

and in their Lord they put their trust [to preach the Islam religion b.]


[4] 3. [Those] who perform the prayers, and expend [on the poor and the needy] out of what We have provided for them.


[5] 4. Such in truth are the believers; they have ranks c before their Lord [in Paradise], and forgiveness [of their sins], and good provision [in Paradise.]





2 a i.e. when God's punishment and chastisement and His dealing with the past nations who denied the apostles (or messengers) is mentioned before them, then their hearts will conceive fear; and when the bounty, grace and reward of God are mentioned before them, their hearts and souls will be at east and trust.

2 b And to struggle for the cause of God: they do not fear anyone.


4 c i.e. grades and positions.



[When the Muslims defeated the disbeleivers in the Battle of Bad'r, His saying be exalted was revealed:]

[6] 5. As your Lord brought you [Mohammed] forth from your home with a true [promise with victory] a, eventhough some of the believers were averse [to the going forth for fighting.]


[7] 6. They argued with you [Mohammed] about the truth b, after it became evident [to themc],

[Then He be glorified explained about their extreme unwilling to go forth:]

as though they were being driven to death, while they looked [with their eyes d.]


5 a Its implication is: God has helped you against your enemies, as did He promise you and brought you forth from your home to fight them with the true promise.


6 b It means: They disputed with you about the victory with which We promised you, and say to you: "How can We defeat the associaters (or idolaters), while we are little in number, and we have no sufficient weapon, and while the disbelievers are more numerous than we are, and they have more weapon and money?"

6 c i.e. after it has been evident to them the truth about the religion and the fortification of the power of the believers, and their increase more and more, and the defeating of the associaters (oridolaters.)

6 d on the victory.



[Then God be glorified addressed the believers:]

[8] 7. When God promised you [Muslims] that you would capture one of the two bands [: either the caravan a or the army of the enemyb], and you wished that you might capture [the caravan:] c the one that was unarmed d.

But God willed to settle the truth e according to His [previously ordained] words [of promise f ] and to exterminate the disbelievers [by killing and by death.] g


[9] 8. To settle the truth [: to make the religion of Islam prevail h] and to abolish the falsehood [: the religion of idolatry i or the associating with God], eventhough the guilty were averse to it.


7 a Which carried the merchandise of Abu Sufyan, coming from Syria and going to Mecca.

7 b Who came to fight the Muslims.

That is because God be glorified promised the Muslims with one of two things: either to capture the caravan and seize the merchandise carried by it, or to defeat the army of the associaters (or the idolaters).

But God in fact willed that they should defeat the associaters by fighting, so that the power of the Muslims would increase and the number of the associaters would decrease by killing.

But He did not tell the Muslims about that, so that they would not fear and refrain from fighting, and so that they would covet seizing the merchandise, and therefore they would fight.

7 c i.e. you wished that you might capture the caravan with its merchandise, because it was easier for you: without fighting, and because it included material gain.

7 d It means: the caravan was with little weapon and man power.

7 e i.e. to manifest the truth and let it prevail.

7 f When He said in the Quran 37: 171-173, which means:

(To Our servants: the messengers, Our word [of promise] was ordained [before, to help them with victory.]

That they will [sooner or later] be the victorious.

And that Our hosts shall be triumphant.)

7 g It means: You coveted the money because you were ignorant about the consequences of that, while God willed the number of the associaters (or idolaters) would decrease by killing them by your hands, so that their power would be crushed, their pride would be broken and their danger to you would be less; therefore, He chose the victory for you, so you killed their chiefs and captured many of them; therefore, this battle inserted terror in their hearts and they started to dread you.


8 h By making it victorious,

8 i By annihilating its followers, even though these guilty dislike that.



[Then God be glorified started to remind them of His successive bounties to them:]

[10] 9. [Remember, O believers] when you asked your Lord's help [on the day of the Battle of Badr], and He answered your prayer a [and said]: "I shall soon reinforce you with a thousand angels [coming to help you], followed [by many other thousands.]"


[11] 10. God made this [sending down of the angels for your help] only as good tidings [for you, believers], and that your hearts thereby might be assured;

for victory comes not save from God; surely God is All-Mighty b, All-Wise c.


[12] 11. [And on the day of the Battle of Uhud] when He made slumber to overcome you as a reassurance d from Him and sent down [rain] water from the sky upon you, that wherewith He might purify you e, and remove from you the evil of [Abu-Sofian:] the devilf, and make strong your hearts [because this rain, according to your prayer, indicated victory for you g] and make firm your feet therewith [ so that you would walk on a hard ground.]


9 a By sending down the angels.


10 b With His kingdom: He does whatever He pleases.

10 c With His acts.


11 d To the extent that sleepiness overtook you at night so that some of you slept; that is because the one who is afraid cannot sleep.

11 e From dirt, defecation and being impure from sexual intercourse.

11 f That is because the Muslims settled on a dusty land, while the associaters (or the idolaters) settled on a good free land, so when it was night, Abu Sufyan intended to attack the Muslims while they were unaware so as to kill them and arrest the rest of them, because they were little in number. Therefore, God sent down the rain which made the ground of the associaters muddy and the walker would slip and fall, so Abu Sufyan refrained from his plan, while the ground of the Muslims became firm and their feet were firm in walking on it because it was dust.

Therefore, this is the meaning of (and remove from you the evil of [Abu- Sufyan:] the devil) i.e. the designed plan of Abu Sufyan and his chastisement; because the Arab call the man, who is a cunning charlatan, a devil.

11 g i.e. so that your hearts will be assured about the victory, according to the answering of your prayer: because God answered your prayer when you prayed for sending down rain on you, so you will believe that God Who answered your prayer about the rain will also grant you victory.



[Then He be glorified addressed the prophet:]

[13] 12. [O Mohammed, remember] when your Lord inspired the angels a [saying:] "I AM with you [in assistance]; so confirm the believers [by inspiring them to fight without fearing b];

I will instill terror into the hearts of the disbelievers [so that they will fear and run away];

then [O believers] smite [with your swords] the necks [of the disbelievers] and smite every body-joint off themc."


[14] 13. That d was because they contradicted God and His messenger; whoso contradicts God and His messenger, then God is Severe at punishment.


[15] 14. That [is your punishment], so taste of it; and for disbelievers [like you] there will be [in the Next Life] the Fire chastisement.


12 a Who came down from heaven to help the believers.

12 b And by confirming them and strengthening their hearts.

12 c Which you can smite.

13 d i.e. their slaying and disgrace.



[16] 15. Believers, when you encounter the disbelievers, in the battle field, attacking you: never turn your backs to them a.


[17] 16. Whoso turns his back, on that day [of war] to the [disbelievers, running away from them]b unless maneuvering for some ways of fighting c or intending to join another host [of his comrades] d he truly incurs wrath of God, and his habitation [in the Next Life] will be Hell; a hapless fate [will his fate be indeed.]


15 a It means: Don't run away before them, but stand firm, so that you may defeat them.


16 b he truly incurs wrath of God.

16 c So that he turns for some purpose of war or a trick by which he wants to trick the disbelievers.

16 d Then in such case it is OK for him and he is not to be blamed. But if his turning away was not for any of such reasons, then he truly incurs wrath of God.



[18] 17. It was not you [Muslims] who slew them; it was God Who did so a.

And when you [Mohammed] threw [a handful of dust and pebbles]; it was not you who threw, but it was God Who did so b.

And that He, by Himself, may try the believers with a fair trial c; indeed, God is All-Hearing [of their supplication], All-Knowing [of their circumstances.]


[19] 18. That [victory is granted] to you [believers, by God], and God shall [even] thwart the guile of the disbelievers d.


17 a i.e. He willed to kill them, so He helped you against them.

17 b It means: That was according to His will and help.

For the prophet salam to him took a handful of sand and pebbles and threw that towards the faces of the associaters, and he said: "May faces be disfigured with abasement!" So God cast terror in the hearts of the associaters (or idolaters) who then turned away running before the Muslims.

17 c According to His favor on them when He helped them against their enemies, to see whether they will show gratitude about this favor or they will be ungrateful.


18 d And He shall unveil their secrets to believers.



[After the Battle of Uhud, this aya was revealed:]

[20] 19. In case you [Muslims] pray for victory, the victory came to you [in fact in the Battle of Bad'r] a,

and if you [Muslims] refrain [from disobeying your prophet in the future b] it will be the better for you c.

But if you revert [to your disobedience] d, We [too] will revert [to forsake you e], when your host [then] will not avail you anything [about the victory], eventhough they may be more [numerous and powerfulf], and [actually] God is with those who believe. g


[21] 20. Believers, obey God and His messenger, and turn not away from him [in the battle h] even as you hear [him calling you.]


[22] 21. And be not like those [Jews] who said: "We hear" i, and yet they heard not [neither did they believe j.]


[23] 22. Surely, the worst of beasts in God's sight are [Jews and associaters] that are deaf k, and dumb l and do not understand m.


[After God gave a parable about the Jews who said: "We hear", and yet they heard not He, be glorified, followed that with His saying:]

[24] 23. Had God known of any goodness n in their [hearts], He would have made them hear [and listen to the Quran.]

But had He made them hear [and believe in spite of their miserliness and wrong-doing o], they would have turned away [from you, Mohammed,] averse [from the instructions of the Quran.] p


19 a It means: In case you, Muslims, pray now for victory against your enemies, the victory in fact came to you in the Battle of Bad'r: because you complied with your prophet and so you overcame the idolaters.

While in the Battle of Uhud, the reason for your defeat was because of yourselves: for you disobeyed the order of your prophet and you left your positions going after the spoils.

19 b But instead you will comply with his commands.

19 c i.e. it will be better than following your own desires, because this will lead to your defeat as did it happen in the Battle of Uhud.

19 d doing the same, so that you leave your positions.

19 e And leave you alone to face your enemies.

19 f Because the discord of opinions, and acting according to such conflicting opinions will lead to failure.

19 g God is on the side of the believers; i.e. He is with them by His help; i.e. God will help those who believe that God will help them, and therefore, they stand firm to fight their enemies.


20 h As in the Battle of Uhud.


21 i This is to point out to His saying be glorified in the Quran 4: 46, which means:

(Among those who are Jewish, some distort the words from their context,

and they say: "We hear, and we rebel"; "Listen [to us], but to you we do not listen.")

21 j Nor do they comply with the truth.


22 k To hear the truth.

22 l To utter it.

22 m i.e. they do not use their minds, neither do they contemplate in the Quran.


23 n For the poor and needy, and that they may expend in the way of God, He would have relieved them of the impairment of their hearing, so they would then have listened to the Quran.

23 o And in spite of that they have no goodness.

23 p Because Satan has power over the miser and the wrong-doer, and so he will not let them believe.



[25] 24. Believers, respond to God and the messenger, when he calls you to [struggle for the cause of God, and] that will let you live [with dignity, honor and happiness in this life of the World and in the Next Life] a,

and know that God intervenes between man and his heart b,

and that to Him you will be gathered together [on the Day of Judgment.] c


[26] 25. And ward off a trial d which shall surely not afflict in particular the wrong-doers among you e; and know that God is Severe at punishment.f


[27] 26. And remember [the favor of God on you, believers,]

when you were of a little number,

and abased in the land [of Mecca],

and in fear lest the people [of Mecca] should capture you [so as to beat or kill you],

then He gave you refuge [to the city of Medina],

and confirmed you with His help [in the Battle of Badr],

and provided you with the 'good' [food and dress],

that haply you might be grateful [of His bounties.]


24 a In the life of the World you will defeat your enemies by means of the Jihad (or the struggling for the cause of God) so that you will be dignified, honored and happy. And if you are killed in the Jihad (or the struggling for the cause of God), then you will be martyrs who will enter into Paradise in heaven, which will be the lasting life and the happy prosperity in the ether world in the paradises together with angels; therefore, don't miss such opportunity.

24 b So don't think that merely by saying "we are Muslims" but you do not struggle in the cause of God you will be admitted into Paradise, because He may change your opinions and doctrines then He will not admit you into Paradise.]

24 c When He will recompense you according to your work.


25 d With an affliction.

25 e But it will involve all people.

25 f Of anyone that disobeys Him.



[This aya was revealed concerning Abu Lubaba son of Al-Munzir Al-Ansary.
That was when God's messenger besieged the Jews of the tribe of Qurayza, for twenty one nigts, and then they asked truce with him.
The Prophet said: "Whom you agree upon to be the arbiter?"

They said: "We agree on Abu Lubaba."

Abu Lubaba had been sincere in advising them before, because his property, family and children were with them.

So God's messenger sent him to them.
They said: "Will we agree about the decision of Sa'ad son of Mu'aaz?"

Abu Lubaba signed to them by pointing to his neck, which implied that it would be the slaying, so you shouldn't agree.

Then Gabriel came and told the Prophet by that.
Abu Lubaba said: "I only walked one step, when I realized that I betrayed God and His messenger."

Then when the aya was revealed, he tied himself to one of the mosque columns, and said: "By God, I will not taste any food or drink until I die or will God turn to me."

So He stayed for seven days, without food or drink, until he fainted out. Then God turned towards him. And it was said to him: "Abu Lubaba God has turned towards you."
He said: "No, by God; I will not untie myself, until God's messenger himself will untie me, so the Prophet came and untied him by his hand.

Then Abu Lubaba said: "My repentance will not be complete unless I desert the home of my people where I sinned, and unless I forsake all my wealth."

The Prophet salam to him said: "It will be sufficient that you give one third of your wealth as alms."]

[28] 27. Believers, betray not God [by disobeying His commands] and the messenger [by exposing his secrets to the enemy], and betray not your trusts [with which he entrusted you], the while you know [the dispraisal and the punishment of the betrayal.]


[29] 28. Know, also, that your wealth and your children are but a trial [for you, so let them not turn you from God's obedience] a, and that with God is a mighty wage [for those who obey God and succeeds in this trial.]


[30] 29. Believers, if you ward off [the disobedience of] God, He will assign you a discernment b, and acquit you of your evil deeds, and forgive you [your past sins];

and God is of a tremendous favor [on His believing servants.]




























28 a The reason, that Abu Lubaba did betray, was because of his property which was by the hands of Jews, and his children who were with them.

29 b i.e. He will assign for you an insight and light with which you distinguish between the good and the evil so that you may not fall into it.



[This aya was revealed concerning the incident of the House of Nadwa where the Quraish chiefs used to meet in Mecca to discuss their important affairs when the chiefs of Quraish met together in the house of Qusay son of Kilab, and discussed the matter of assassinating the Prophet salam to him:

Orwa son of Hisham said: "We should wait for his death appointment."
Al- Buhtory said: "Exile him, and you will then get rid of his problem."

Abu Jahl said: "This is not any right plan, but you should kill him: so that a man out of each clan will gather against him, and smite him with their swords, simultaneously as a smiting of one man.

Then Banu Hashim the clan of the Prophet will accept the due blood ransom."

So they agreed about this opinion, and prepared the men and the weapon.

Gabriel then came and told God's messenger about that, who went out of his house towards the cavern, and Abu Bakr was with him, and he ordered Ali to sleep in his bed that night.

God then sent a pigeon which laid its egg at the entrance of the cavern, and the spider came and wove its web on the entrance of the cavern.

And when it was day time, they sought about his bed, but in it they found Ali, to whom they said: "Where is Mohammed?" He said: "I don't know."

Therefore, they followed his footsteps, and sent men to pursue after him, but when they came to the mountain where the cavern was, they passed by the cavern and saw on its entrance the web of the spider and the egg of the pigeon, so they said: "If he was here, the web of the spider could not be on the cavern entrance, but it would rather tear up."

The Prophet, accompanied by Abu Bakr, stayed in the cavern for three days, and then he departed to the city of Medina. The daughter of Abu Bakr watched them and brought to them what they needed of food and drink.]

[31] 30. And [remember, O Mohammed, your Lord's grace on you] when the unbelievers [among Quraish tribesmen] devised against you, as for to capture, to kill or to expel you [from Mecca to another town.]

But they devised [against you], and God devised against them, when God is the Best of devisers [so He turned their devising against them instead of being against you.]




[32] 31. When Our revelations are rehearsed to them, the [associaters] say: "We heard [such old fables] before; if we wished we could certainly say [words] like this [Quran]; surely this is nothing else than the fables of the ancients written [by them in some books.]" a


[But after they were completely unable to produce a relation like the Quran, they said:]

[33] 32. And when they said: "God, if this [Quran] is indeed the truth [coming] from Youb,

then rain down on us [a shower of] stones out of the sky c,

or bring us a painful chastisement. d "


[So God be glorified said addressing His messenger:]

[34] 33. But God does not torment them while you [Mohammed] are dwelling among them; nor did God torment them [in the past] while they asked Him to forgive e.


[35] 34. And why should not God punish them now [by your hands, instead of the punishment with extermination], when they are barring from the Inviolable Mosque [at Mecca the believers who are worthy of it?]

Whereas these [associaters] are not worthy of it, [eventhough they build and decorate the Mosque.]

The people worthy of it are only the God-fearingf, but most of them know not [the truth.]


[36] 35. And their prayer at the House [of God at Mecca] was only whistling and clapping [of hands] g therefore taste you now the chastisement for your unbelief.


31 a So God replied to them and said as in the Quran 52: 34, which means:

(Then let them produce words like the [Quran] if they are truthful [in their claim that Mohammed has invented it.])


32 b And that You truly have sent it to Mohammed.


32 c As did You rain on Lot's people and the host of the elephant.


32 d As did You bring on the people of Prophet Salih.

33 e So that they said: "God, forgive us!"

The meaning: Today, We are not going to chastise them because you are resident among them, neither did We punish them with extermination in the past, because they used to ask God's forgiveness and because We made the House of God at Mecca a security place for people; so it isn't proper that We bring the chastisement there.


34 f i.e. those who ward off Gods punishment by avoiding his disobedience.


35 g It means: These associaters have not any prayer in the Inviolable House of God at Mecca, but only the whistling and the clapping of hands, and moreover, they go naked round about the Ka'aba.



[37] 36. The unbelievers spend their wealth to turn [people] from God's way a, so they will spend it b to be a regret for them c, then they will be defeated [in the war.]

And those [who die being] unbelievers d will be gathered together to Hell.


[Then God be glorified said:]

[38] 37. That God may distinguish the corrupt [: the miser] from the good [: the generous; by means of their expenditure and work], and place the corrupt [: the miser] upon each other, and so heap them up all together, and lay them in Hell; those [misers] are the losers e [of both the life of the World and the Next Life.]


36 a i.e. from His religion and the way leading to Him.

36 b And will not be rewarded for that.

36 c i.e. Because their wealth will go away, and their aim will not be achieved, so they will regret.

36 d God be glorified in fact repeated the word "unbelievers", because some of those who had expended, converted afterwards, so He specified those among them who died being unbelievers about the punishment in the Next Life.

This aya implies the encouraging of Muslims to expend in the way of God.


37 e Because they left their wealth to others to enjoy it, while they did not expend out of it to find that in the Next Life.



[39] 38. Say [Mohammed] to the disbelievers: if they refrain [from fighting you, convert and become Muslims], they will be forgiven [their persecution] that is past; but if they return [to fight you] the dealing with the ancients a has already gone [before them.] b


[40] 39. Fight the [associaters] then c; so that there should be no more sedition [for the believers] d, and that [in the future] the religion may wholly be God's e.

But if they refrain [from their association with God, and from fighting you], then God is All-Seeing of what they do [so He will tell His apostle if they betray their pact with you.]


[41] 40. But if they turn away f, be sure then that God is your Patron; the Best Patron is He and the Best Helper [for you, Muslims.]


38 a who were disbelievers.

38 b That is: We exterminated the disbelievers and helped the believers; as did We help Moses and his people and destroy Pharaoh and his host.


39 c If they insist on their disbelief and association [with God.]

39 d i.e. in order that they may not deceive people with their deception and with barring them from the Islam religion.

39 e That God may help the Muslims so that their number will increase, and God may exterminate the associaters so that the earth will be devoid of them.



40 f from the Islam, do not comply with it and insist on fighting you.



[42] 41. And know that anything you [Muslims] seize a as a spoil; a fifth of it is due to God, and the apostle, and the kindred and orphans, and the needy and the wayfarer b;

if you believe in God [and His reward and punishment] c and [in the revelation and victory d] that We have revealed to [Mohammed:] Our servant on the day of the 'Furqan' e; the day when the two parties [: the Muslims and the associaters] met [to fight]; and God is All-Able to do anything. f


41 a of the property of the associaters in the war.

This aya includes also any spoils or much money counting fifty Iraqi Dinars and over.

[At that time, the Iraqi Dinar equaled about three Dollars or more. Moreover, the Dollar value was more at that time of the sixties of the past twentieth century than it is now.]

It includes every gain without effort: e.g. if you buy a commodity by two hundred Dinars, then you sell it few days later for two hundred fifty Dinars, you will gain fifty Dinars; therefore, you must take ten Dinars out of that and spend it , or you find some antiquity which you sell for one hundred Dinars, then you must take twenty Dinars out of that, or you find a mine of some metals and you take permission of the government to extract the metal from it, or you rent it then you extract the metal from the mine and from this you gain much gain, then you have to take the fifth of such gains and spend that; or you have much property and you gain much of renting them to people, then you may take out of the money that which is sufficient for your livelihood of three months, and you then take the fifth of the rest of money and spend that once every year.
And so on: any sum of money which you obtain without toiling or effort, then you have to give the fifth of it.

Then God be glorified explained to whom this fifth is to be distributed:

41 b i.e. the traveller who is away from his city and family. And this includes also the guest because he is a traveller that has departed from his family; therefore, these are six shares.

It is also not allowed that you give it to somebody to distribute it, because he may take it for himself or may not distribute it to the poor, unless you are sure that he is worthy of the trust.

41 c So you have to give the fifth out of every spoil (or big gain) which you obtain.

41 d In the Battle of Bad'r.

41 e i.e. the frequent revelations of some of the Quran ayat.

41 f So that He will make you victorious if you obey God and the messenger, and will forsake you if you disobey.



[43] 42. When you [believers] a were on the side [of the valley] nearer [to the Medina city], and they were on the farther side [farther from Medina and nearer to Mecca], and the cavalcade [of Abu Sufyan and his men] was below you [near to the sea-side.]

Even if you had made a mutual appointment b, you would have surely missed the meeting c.

But d that God might conclude [by means of such gathering] a matter already decided [: to help you with victory over them e.]

That whosoever [of the associaters] perished might perish through a clear evidence f, and through a clear evidence he might live [with faith] whoso [of the associaters] lived g.

And surely God is All-Hearing [of your prayer for help], All-Knowing [about your weakness and small number; and so He helped you with victory over them.]


42 a It implies: Remember God's favor on you, in the Battle of Bad'r, when you were .

42 b Between you and the associaters, about this meeting.

42 c Because of some unexpected concurrences and incidents that may impede man from his appointment.

42 d i.e. but God prepared that and organized it, so that He has brought you to this valley, as has He brought them also, and He gathered between you without appointment.

42 e And that you may gain some of their property, and to weaken their power.

42 f Of the religion and exposure of the truth, by helping the believers with victory in spite of their little number and the defeat of the associaters in spite of their large number.

It means: By means of the victory, it became evident to people that Mohammed is truthful; because hadn't he been following a true religion, he wouldn't have defeated the associaters in spite of their large number and their much weapon.

42 g It means: so that anyone of them may convert and become a believer, after seeing the victory of the believers in spite of their little number over the disbelievers in spite of their large number. Therefore, the 'life' here indicates the 'belief'.



[44] 43. [Mohammed, remember] when God showed you, in sleep in a dream, the [army of the associaters] few a.

Had He shown you them [in the dream] many, you [Muslims] would have lost courage, and would have quarreled about the matter [of fighting b.]

But God saved [the Muslims from such a dissension c];

He is the All-Knowing of what [intentions are hidden in the hearts that are] in the breasts [of men.]


[45] 44. And [remember] when you [Muslims] faced the [associaters, in the fighting] [God] showed you them in a small number before your eyes, and He lessened your number before their eyes;

that God might conclude a matter that had been already decreed [: to help you against them and crush their power.]

And, [after separating from their bodies], souls will be returned to God [and then He will recompense them with the prosperity or punishment which they deserve.]


43 a So that the will of the believers would increase, to fight them and they would not fear of the associaters.

43 b i.e. the Muslims would then have said to each other: "We cannot fight them."

Others would have said: "We have not the weapon sufficient for fighting."

And still others might have said: "We have no horses that we may ride in order to fight."

Therefore, as such would the quarreling among the Muslims have been and so they would have failed.

43 c By showing you in your dream that they were of a small number.



[46] 45. Believers, if you face a troop [of disbelievers a], stand firm [in your positions b], and mention God so much c, that you may be successful d.


[47] 46. Obey God [and stand firm at fighting] and [obey] His messenger [concerning his instructions], and do not quarrel [with each other], lest you should fail e and your power should depart from you; but persevere patiently [to fight your enemy]; [for] God is [along] with those who patiently persevere [: He helps them.]


[48] 47. And be not [with your dissension] as those [Jewish tribe of Beni Nadhier] who fled their homes f, arrogantly, showing off to the eyes of people g, and barring [people] from God's wayh.

But God is Most Aware of [all] that they do i.


[Then God be glorified explained that a human-devil encouraged those Jews making their evil acts and their covenant breaking fair-seeming to them, and said to them: "If Mohammed reacts against you, I will assist and help you; so don't fear of him."
Then when the fighting took place between the Jews and the Muslims, he went back in his word, betrayed his pact with them, and went back in his promise of helping them, and said: "I have an opinion other than yours."

So God be glorified said:]

[49] 48. And when the devil [: Abdullah, son of Ubay: the hypocrites' chief] made their deeds [of falsehood and the breaking of their covenant with the Prophet] seem fair to the [Jewish tribe of Beni Nadhier] and said [to them]: "Today, no man shall overcome you j, and I am your nearby protector k."

But when the two hosts [:the Muslims and the Jews] faced each other, he went back on his word, and said:

"I am quit of you; [for] I see [about Mohammed and his companions and their courage and God's help for them] that you see not. I fear God, and God is Severe at punishing [anyone who disobeys Him.]" l


45 a Coming to fight you.

45 b To fight them and do not run away.

45 c Seeking His help against them.

45 d In fighting them, and in finding a plan to overcome them.


46 e With your plan, and you lose the war.


47 f Because they quarreled with each other, and betrayed their covenant with Prophet Mohammed: that they should not aid anyone to fight him, but they broke their covenant and allied with Quraish to fight the messenger of God.

They were the Jewish tribe of Beni Nadhier who departed from their homes at Yathrib and went to Levant [Syria]; they left their homes arrogantly, while they were secure and dignified, and none did annoy them, neither did anyone transgress on them, but only they betrayed their covenant with God's messenger and allied with the idolaters to fight the Prophet, so he besieged and exiled them from their habitations.

47 g Their departure was according to their arrogance, and by way of showing off before the eyes of people.

47 h i.e. from His religion. That was because the Jews said to people that Mohammed was a sorcerer; therefore, let him not control you with his sorcery.

47 i So that nothing of their evil work can be hidden from Him.


48 j Because you are powerful, rich and your number is largeyoure your weapon is strong; therefore, Mohammed cannot fight you.

48 k Because I am resident in the city of Yathrib, and you are outside of it, so when Mohammed wants to fight you, I will send my three hundred men to help you.

48 l So this word was only his excuse, but in fact he was a cunning hypocrite.

This also is confirmed by His saying be glorified in the Quran 59: 11, which means:

(Have you [Mohammed] not considered those who acted the hypocrites, saying to their brothers [: the Jewish tribe of Beni Nadhier] among the people of the Scripture:

"If you are expelled, we will go forth [helping] you [in your travel], and will never obey anyone in [abandoning] your [help.]

If you are fought against [by Mohammed and his companions], we will aid you [by giving you weapon and food.]"

But God bears witness that the [hypocrites] are liars [in their words.])



[Then God be glorified started to dispraise the hypocrites and the Jews:]

[50] 49. When the hypocrites and those [Jews] having [a psychological] sickness in their hearts said: "These [Muslims] have been deluded by their religiona."

[So God replied on them:]

But any who relies on God, surely God is All-Mighty [in His kingdomc], Most Wise [with His acts.]


[Then God be glorified explained about the condition of the hypocrites and Jews who died:]

[51] 50. If you [Mohammed] could only see [their condition] when the angels receive [the souls of] those who disbelieve [at their deathd; how] they smite their faces and their rears, [and say to them]: "Taste the chastisement of the Burning e [Fire.]"


[Then God addressed those among them that were alive:]

[52] 51. That [burning chastisement f] is according to [the wrong-doing, disbelief and hypocrisy] that your hands forwarded, and because God is never unjust to [His] servants.


49 a To the extent that they want to fight the tribe of Beni Nadhier.

That is because one of the tribesmen of Beni Nadhier said to some of the Muslims: "Are you deluded by your victory in the Battle of Bad'r on Quraish who know nothing about war and fighting?"
49 c He helps the believers even though their number may be little; none can overcome Him.




50 d i.e. when the angels seized their souls out of their bodies.

50 e Which burns every matter.




51 f Suffered by those of you who died; it is prepared for you also.



[Then God be glorified started to dispraise the Jews because of their disbelief in the Quran, so He said:]

[53] 52. [The conduct a of these Jews is] like the conduct a of Pharaoh's folk and those before them;

they unbelieved in the signs of God b, so God seized them [with punishment c] according to their sins d;

[for] God is Mighty [in dealing] and Severe at punishment [for those who disbelieve in His revelations.]


[54] 53. That [punishment for them] is because God never changes the grace He has bestowed on any people, unless they first change that which is in their own souls [from righteousness to corruption e],

and that [is because] God is All-Hearing [of their alliance with Quraish], All-Knowing [about their intentions.]


[55] 54. [Their conduct: the breaking of covenants, is] like the conduct of Pharaoh's folk [with Moses f] and those [nations] before them;

they denied the signs [brought by the messengers] of their Lord, so We destroyed them because of their sins, and We drowned Pharaoh's folk [in the sea];

all [of those who disbelieved the messengers] were wrong-doers.



52 a And their disbelief in the revelations of God.

52 b And as such do the Jews contemporary to you, Mohammed, disbelieve in and deny God's revelations.

52 c And He drowned them in the Red Sea.

52 d Because of which they deserved the punishment.



53 e And as such would not God have exiled and abased the Jewish tribe of Beni Nadhier, had not they disbelieved in God's revelations revealed to Mohammed, then they had broken the covenant and allied with Quraish to fight him.




54 f Whenever they promised him to release the Israelites to go with him, in case the affliction is removed from them, they would break it and did not set the Israelites free.



[56] 55. Surely, the worst of beasts [on earth] in God's sight are those [Jews] who disbelieve [in the Quran], and [even] they will not believe [in you, Mohammed, nor in the Quran a.]


[57] 56. Those of the [Jews b] with whom you [Mohammed] have made a treaty c, but at any opportunity they break their treaty, and do not avoid [the consequencesd of the breaking of such treaty.]

[58] 57. But should you ever come upon them in the war, then pursue them [so as to wound and kill many of them], striking in the rear [of their fleeing host]; that they may refrain [from their betrayal.]


[Then God be glorified addressed His messenger:]

[59] 58. Should you [Mohammed] anticipate treachery of some people e, then throw back [their treaty] to them; [so as to be] on equal terms [for you and them f ];

[for] God loves not the treacherous [whether they be Jews or Muslims.]


55 a Because of their envy and stubbornness.


56 b They were the tribes of Beni Nadhier, Beni Qaynuqa and Beni Qurayza.

56 c Of peace and forsaking the fighting, and that they should not aid any of the associaters to fight him.

56 d Like the ruining, destruction and killing.




58 e And you observe them have the signs of such treachery or betrayal.

58 f i.e. tell them that you are quit of the treaty which is between you and them, because they want to break it, but never start to fight them unless you first tell them about forsaking the covenant and the agreement between you and them, so that they should not ascribe the betrayal to you.



[60] 59. And let not disbelievers deem they [can defeat you, whatever they] may surpass [you in arms and weapon.]

[In fact] they will never frustrate [Us, whatever large number and much arms they may have.]


[61] 60. [Muslims], prepare against them a whatever force b and stationed cavalry c you can, to make God's enemies d and your enemies e in dread thereby f, in addition to others whom you do not know g, but God does know them [so He has told you about them.]

Whatever you expend in the cause of God, it will be repaid to you in full h, and you will not be reduced [anything of it. i]


[62] 61. And if they incline to peace, incline you [Mohammed] also to it [and accept the peace] and trust in God;

[for] He is the All-Hearing [of their words], the All-Knowing [of their intentions and will tell you about that.]


[63] 62. But should they intend to deceive you [Mohammed j], then God Suffices you k;

He it is Who has supported you with His help and with [your companions:] the believers,


[64] 63. and He brought their hearts together l. Had you expended all that is in the earth as a whole m, you could not have brought their hearts together n, but God brought their hearts together o; for He is All-Mighty, Most Wise p.


60 a i.e. the associaters.

60 b i.e. the ammunition and weapon.

60 c i.e. the cavalry stationed at the borders with the enemy and confronting them.

This is like His saying be glorified in the Quran 17: 64, which means:

(And urge your horse-soldiers and foot-soldiers against them.)

It means: your cavalry and infantry.

60 d They are Jews.

60 e They are the associaters among the pagan Arab.

60 f i.e. by means of what you prepare for them.

60 g They are not present with you neither in your land: they are the people of Prsia and other countries conquered by Muslims following the prophet's death.

60 h Instead of that which you spend: ten folds in the life of the Wolrd, and seven hundreds in the Next Life.

60 i Nothing of it will be decreased from your account.


62 j In the pretext of making peace and reconciliation.

62 k i.e. God will avert from you their evil, and will tell you about their plots, so that you may take heed of them.


63 l Including the two tribes of the Aws and Khazraj, so that they became brothers in religion, after being haters and opponents killing each other.

63 m i.e. all the money in the planets as a whole.

63 n Because of the severe enmity that was among them.

63 o By the Islam, so that He made them friendly and amiable with each other.

63 p Nothing may be difficult to Him, and He does not do anything but only according to His wisdom.



[When the Prophet saw the little number of his companions and the large number of the disbelievers in the Battle of Bad'r, he prayed God for the victory on the disbelievers; therefore, this aya was revealed:]

[65] 64. O prophet, God is Sufficient for you and [for] those believers who follow you. a


[66] 65. O prophet, urge on the believers to the fight b;

[Then God be glorified started to reassure the heart of the prophet and the believers:]

if there are, of you, twenty [men] who forbear patiently [in the fighting], they will conquer two hundred; and if there are a hundred of you, they will conquer one thousand of those who disbelieve; for they are a people who discern not c.



64 a i.e. God is Sufficient for you as a Helper for you and for those believers who follow you in the field of fighting.



65 b And stir in them the desire for what reward God has prepared for them in the Next Life.

65 c Therefore, they do not comply with the religion of the truth.



[Then when the Battle of Bad'r ended and the Muslims in spite of their little number defeated the disbelievers with their large number, so they killed seventy and arrested seventy of the associaters; this aya was then revealed:]

[67] 66. Now has God lightened your [burden about the associaters among your enemies, by killing and arresting many of them],

for He knew that there was weakness in you [because of your little number and little money and weapon, before the Battle of Badr.]

So [from now on] if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand they shall overcome two thousand by God's permission; God is along with the steadfast [: He helps them with victory.]




[When they brought the captives of the Battle of Bad'r, the Prophet said to his companions: "If you like, you may kill them; and if you like, you may take their ransom."
They said: "It is better we take the ransom, with which we strengthen ourselves against our enemy."
So they took the ransom, and released them.

Therefore, God censured them with this aya:]

[68] 67. It has not been for any prophet to take captives [of the associaters: to take their ransom] until he makes a wide slaughter [of the associaters, and has dominion over them] in the land a.

You [Muslims] desire to have the temporal [property] of this Worldb,

but God wishes for [you] the endresult c,

for God is All-Mighty d, Most Wise e.


[69] 68. Had it not been for [your victory] ordained by God [with which He had promised you] before,

a great affliction would have touched you [by your enemies f ] on account of [the ransom] that you [Muslims] took [to free the captives of the Battle of Badr.]


[70] 69. [Now] enjoy [the property of the associaters] that you have taken as booty, such as is lawful and good;

and ward off God's punishment [as regards taking anything of the booty when the Prophet is unaware of it];

surely God is Most Forgiving, Most Merciful [to him who regrets, returns it back to the Prophet and repents.]



67 a And then he may take the ransom, and will not then be blamed.

67 b i.e. you want the property which is only a temporary thing, while you don't think about the consequences: because they will resist you in the future, and kill some of you as have you killed some of them.
Therefore, this is the greatest mistake which you committed in releasing the captives.
It was more worthy that you may release only those of them who convert, and you may kill every stubborn disbeliever.

67 c i.e. He wants for you the good consequences by killing them; because they will become weak, and their power will be less and their number will decrease, and so you will defeat them in every battle and fighting.

67 d for He seized and abased them, and gave you power over them.

67 e With His acts.


68 f Who would have defeated you, killed, arrested and tortured you; but God does not want this, because He promised you with victory.



[71] 70. O prophet, say to the war-prisoners whom you [Muslims] have arrested [in the Battle of Bad'r]:

"If God knows of any good [intention a] in your hearts, He will give you [something] better than [the ransom] that has been taken from you, and will forgive you [your sins];

surely God is Most Forgiving [and] Most Merciful [to those who repent and convert.]" b


[72] 71. And in case these [war prisoners] intend to betray you [Mohammed c] they had indeed betrayed God before d; so He has given [you] power over them e;

surely God is All-Knowing [about their intentions], Most Wise [with His acts.]


[73] 72. Verily, those who believe, and have emigrated [from Mecca to Medina or the City of Yathrib] and striven in the cause of God with their property and their lives;

as well as the [people of the Yathrib City] who have received [the Messenger] in [their city and homes], and helped [him];

these shall be allying friends of each other [concerning the help, support and inheritance.]

Whereas those [Meccans] who have believed but have not [yet] emigrated [to the Yathrib City], you will have no chance of their helping you until they do emigrate [to the Yathrib City f.]

But if they ask your help for the cause of the religion, it is your duty to help [them],g


[Then God made an exception: those who have a pact and covenant with the Muslims for peace and to forsake the fighting; so don't fight them neither do you break the covenant with them:]

except against a folk with whom you [believers] have a treaty of mutual peace;

surely, God is All-Seeing of that you do.


[74] 73. And those who disbelieve are the allying friends of each other [against you i.]

[Then God forbade the breaking of covenants and packs even though they are with disbelievers and associaters:]

Unless you [believers] do that [and keep your covenant k], there will be confusion in the land l and great corruption [in your religion. m] n


70 a And any true desire to believe.

70 b It is narrated that Abbas son of Muttalib, [the prophet's uncle who was one of the captives in the battle of Bad'r] said:
"This aya was revealed about me and my companions [: the other captives.]
I had twenty ounces of gold, and it was taken from me, then God gave me instead of it, twenty servants; each one of them gained much money, the least one of them gained twenty thousand Dirham instead of the twenty ounces; and He gave me Zamzam: the well of Mecca, which to me is dearest than all the wealth of the people of Mecca is; and moreover I await for the forgiveness."

71 c By arranging another war against you or by assisting an enemy against you]

71 d When they worshipped those other than God.

71 e In the Battle of Bad'r, and He will again set you on them if they betray you.


72 f i.e. you will have nothing of their help neither of their inheritance, because they are far away from you and cannot help you.

72 g i.e. if they ask your help and support, then help and aid them and fight their enemy: the associaters.


73 i i.e. they assist each other to fight and hurt you, while you yourselves are more worthy of helping and assisting each other, because you will be rewarded according to your work, whereas disbelievers will lose and will never be rewarded.

73 k This is related to (Except against a folk with whom you [believers] have a treaty of mutual peace) in the previous aya 8: 72.
It means: Don't break the pact with whom you ratify a covenant about something.
The indication of this is His saying be glorified in the Quran 17: 34, which means:

(And fulfill the covenant [if you make any covenant]; surely the covenant is ever inquired of [the man who agree to it.])

73 l It means: On account of the covenant breaking, because it will lead to fighting and bad circumstances.

73 m Because you will use to break the covenants, and because they will disdain your religion, and believe it is a falsehood, in case you break the covenants with them.

73 n Most of commentators said that this aya is abrogated by His saying be glorified in the aya 75 of this same soora 8, which means:

(And those [kindred] related by blood are more worthy [of inheritance] one of another according to the statement of God.)

Which means: they are more worthy of each other in the inheritance.

While God be glorified said in the previous aya 8: 72, which means:

(Verily, those who believe, and have emigrated [from Mecca to Medina or the City of Yathrib] and striven in the cause of God with their property and their lives;

as well as the [people of the Yathrib City] who have received [the messenger] in [their city and homes], and helped [him];

these shall be allying friends of each other [concerning the help, support and inheritance.])

I say: There is not any "abrogation" in either of the two ayat, neither in the entire Quran, and there can be no change concerning the words of God.

But their ignorance about the truth, and their misunderstanding of its meaning, all that let them utter such words, which are in fact a sinning of their speaker, and falsehood because they claim about the "abrogating" and the "abrogated" ayat of the Quran.

This led Jews and Christians to criticize us about that and say: "Your book includes many 'abrogated' ayat, while our book is affirmative with nothing like the 'abrogating' and the 'abrogated'."

This has led them to believe about the falsehood of the Quran, because Muslims say it includes the 'abrogating' and the 'abrogated.' So Muslims have ascribed to God, the ignorance about the consequences of affairs, and the unawareness about their outcome, with such words that they utter.
But glory be to God and exalted be He above such of their words.

Anyhow, the implication of the aya is clearly obvious:
The explanation of His saying be glorified in the aya 72:

(Verily, those who believe, and have emigrated [from Mecca to Medina or the City of Yathrib] and striven in the cause of God with their property and their lives;

as well as the [people of the Yathrib City] who have received [the messenger] in [their city and homes], and helped [him];

these shall be allying friends of each other [concerning the help, support and inheritance.])

Because they are Muslims, and the Muslim will not be inherited by his family if they are associaters, but the Muslims are more worthy of him.

While the meaning of His saying be glorified in the aya 8: 75

(And those [kindred] related by blood are more worthy [of inheritance] one of another according to the statement of God.)
It means: if all of them are Muslims; because the Muslim will be inherited by his family and kindred if they are Muslims.
Therefore, the aya is clearly obvious, including not any
'abrogating' or 'abrogated' statement as do they claim.



[75] 74. Those [Meccans] who believe and have emigrated [to Medina] and struggled in the way of God;

as well as those [people of Medina] who have given refuge [to the Messenger] and helped [him];

such, in truth, are the believers: they will have forgiveness and good provision [in Paradise.]


[76] 75. And those who have believed afterwards and emigrated [to Yathrib or Medina city] and struggled along with you [Muslims]; they are some of you [: Muslims];

and those [kindred] related by blood are more worthy [of inheritance] one of another according to the statement of God;

surely God is All-Knowing of everything.



By God's help, the interpretation of the soora 8 of the Quran is completed;

So (praise be to God: Lord of the worlds.)


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