This opening passage of the sūrah provides God’s ruling over the booty that Muslims may gain in their campaigns to serve God’s cause. Those who fought in the first major battle that took place at Badr between the newly-established Muslim state and the pagan Arabs disputed among themselves over its distribution. God gives here His ruling and reminds them of their need to fear and obey Him, and also obey His Messenger. He reminds them of their faith and that they need to live up to its values.

God also reminds them that they had hoped to gain a trade caravan, but God wanted something much better for them: strength and victory. He further puts before their eyes the factors that made the battle go in their favour when they were facing an enemy who was far superior to them in numerical strength and equipment. They were given support by angels. Rain gave them water to drink, and made the terrain firmer so that they were not impeded by a sandy battleground. Slumber overwhelmed them to give them calmness and reassurance. Their enemies were overwhelmed with fear, and ended up suffering stern punishment.

The believers are commanded to remain steadfast in every battle, no matter how strong and unassailable their enemies may initially appear to be. It is God who plans, acts and kills. They are merely a means with which He accomplishes His will. He may do with them what He pleases.

The sūrah then ridicules the unbelievers who, before the battle, were keen to precipitate God’s will, appealing to God to bring about the defeat of the party which was far more astray and ready to sever relations of kinship. He tells them that their appeal is granted. It also warns the believers against behaving like the hypocrites who hear God’s message but do not listen or respond to it.

The passage concludes with appeals to the believers to respond to God and His Messenger when he calls on them to follow the path that gives them life, although it may appear at first sight to involve death and being killed in battle. It reminds them of the days when they were few in number, oppressed, living in fear, but God gave them shelter and granted them support and victory. It promises them that God will give them a clear criterion if they continue to fear Him. That will be in addition to forgiveness of their sins and abounding grace that makes all spoils of war appear petty and trivial.

They ask you about the spoils of war. Say: “The spoils of war belong to God and the Messenger. So, have fear of God and set right your internal relations. Obey God and His Messenger, if you are true believers.” True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust.They attend regularly to their prayers and spend on others some of what We have provided them with. It is those who are truly believers. They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions. (Verses 1-4)

We mentioned in the Prologue a number of reports speaking about the reasons for the revelation of these verses. It is useful to add here some more reports in order to be fully aware of the prevailing atmosphere at the time when the sūrah was revealed, particularly those verses that speak of the spoils of war. This will give us a clear view of the actual situation of the Muslim community after its first major battle since the establishment of the Muslim state in Madinah.

In his commentary on the Qur’ān, Ibn Kathīr quotes a report related by Abū Dāwūd, al-Nasā’ī and others on the authority of Ibn `Abbās who says: “On the day of the Battle of Badr, the Prophet said: `Whoever does this or that shall have so and so.’ The young ones among the Muslims fought hard to establish their claims, while the older people held the banners. When it was time to distribute the booty, they pressed their claims. The older people said: `Do not take it all for yourselves, for we were providing you with support. Had you suffered a setback, you would have needed our cover.’ There was a dispute over the matter between them. So God revealed the opening verse of the sūrah.” Another report by Ibn `Abbās goes as follows: “On the day of Badr, the Prophet said: `Whoever kills an enemy soldier shall have this and that, and whoever brings a prisoner shall have so and so.’ A man called Abū al-Yasīr brought two men he had taken prisoner and said: `Messenger of God, you have promised us.’ Sa`d ibn `Ubādah said: `Messenger of God, if you were to give only to these people, nothing will be left for your Companions. We did not stay behind because we thought little of the reward or out of cowardice. We only stayed behind to provide you with protection, should the enemy attack you from behind.’ A dispute broke out, and the first verse of the sūrah was revealed. God also revealed Verse 41 which outlines the distribution of the spoils of war.

Imām Ahmad relates on the authority of Sa`d ibn Abī Waqqāş: “On the day of the Battle of Badr, my brother, `Umayr, was killed. However, I managed to kill Sa`īd ibn al-`Āş and took his sword which was called Dhu’l-Kuthayfah. I brought it to the Prophet, but he said: `Go and put it with the rest of the booty.’ As I went back, only God could know how distressed I was as a result of the killing of my brother and being deprived of my gain. I walked only a short distance before the sūrah entitled al- Anfāl was revealed. God’s Messenger said to me: `Go and claim your gain.”‘ Imām Ahmad also relates a different version on the authority of Sa’d himself who says: “I said to the Prophet: `Messenger of God, by God’s grace I have taken my revenge against the unbelievers. Grant me this sword.’ He said: `This sword belongs neither to you nor to me. Put it down.’ I did, and went away saying to myself that he may give the sword to someone who might not have fought as hard as I did. A voice was then calling me from behind. I said: `Has God revealed something concerning me?’ He said: `You asked me to give you the sword when it was not mine. Now it has been given to me, and I gift it to you.’ He added that it was then that the opening verse of the sūrah was revealed.” These reports describe the general atmosphere that prevailed at that time. Some of us may wonder at the fighters at Badr disputing over the spoils. These fighters were the followers of Islam in its very early days. They belonged either to the Muhājirīn, who migrated from Makkah, their hometown, leaving behind all their possessions for no reason other than to serve God’s cause, or to the Anşār of Madinah who received the Muhājirīn and shared with them their homes and property, denying them nothing. These were the ones who are described by God in the Qur’ān as ones “who love those who have come over to them; they harbour in their hearts no grudge for whatever the others have been given, but rather give them preference over themselves, even though poverty be their lot.” () But these reports give us part of the answer. Being given something of the spoils of war was in itself a testimony for having fought hard.

Thus, the opening verse of the sūrah reminds the hearts of those who disputed over the booty that they should maintain fear of God. Glory be to the Creator who knows all hearts’ secrets. It is only the fear of God and the desire to earn His pleasure in this life, as well as in the life to come, that turns human hearts away from valuing the riches and pleasures of this world and disputing over them, even though such a dispute should also have an overtone of having a testimony for fighting hard to serve God’s cause. A heart that does not turn in its totality to God, fearing to incur His anger and seeking to earn His pleasure, will never be able to get rid of the temptation of worldly comforts and riches. Fearing God is what makes people’s hearts willing to be guided with ease and humility so that they can maintain friendly relations and promote bonds of brotherhood between them: “So, have fear of God and set right your internal relations.” (Verse 1) It is through fearing God that they are led to total obedience of God and His Messenger: “Obey God and His Messenger, if are true believers.” (Verse 1)

The first aspect of obedience in this connection is to submit to His ruling over the spoils of war. It no longer belonged to any one of the fighters. The entire booty belongs to God and His Messenger, and they have sole discretion over its use. Those believers could only submit to God’s ruling and the Prophet’s division of the booty with easy hearts and happy minds. They also needed to maintain their brotherly relationship which nothing could weaken, provided that “you are true believers”.

(Verse 1)

Faith must have a practical example to testify to its applicability and to demonstrate how it works. The Prophet says: “Faith does not come about through wishful thinking or maintaining appearances. True faith is that which establishes roots in people’s hearts and to which action gives credence.” This is the reason for frequently repeating this final phrase in the Qur’ān in order to stress the meaning of faith outlined by the Prophet. It thus becomes a practical definition of faith so that it is no longer thought to be a mere verbal statement that has no practical correlative.

This is followed by an outline of the qualities of true faith, as God wants it to be:

“True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust. They attend regularly to their prayers and spend on others some of what We have provided them with. It is those who are truly believers. They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions.” (Verses 2-4)

The Qur’ānic style is extremely accurate in its choice of words, in order to provide a very clear statement of the meaning it wants to impart. Here we have the phrase “only those” in order to limit the meaning of having faith to those who have these qualities. When we have such a limiting expression, no one could try to give a subjective interpretation of these qualities, claiming for example that they refer to `people with complete faith’. Had God meant it that way He would have said it.

The Prophet’s Companions were indeed models of true believers. The Qur’ān had a special effect on them, enhanced by the general atmosphere in their community in which people tried their best to practically live by the Qur’ān and not confine themselves to an intellectual appreciation of its meaning. We have mentioned certain reports that relate the incident leading to the revelation of the opening verse of the sūrah. These reports speak of Sa`d ibn Mālik30 who requested the Prophet to give him a particular sword before the revelation that gave the Prophet complete control over the spoils of war and how they were to be distributed. The Prophet said to him: “This sword belongs neither to you nor to me. Put it down.” When Sa`d complied with this instruction and went away, and was then called back, he feared that his request might have been answered by revelation. Quoting Sa`d, the report goes on: “I said:

Has God revealed something concerning me?” The Prophet told him: “You asked me to give you this sword when it was not mine. Now it has been given to me, and I gift it to you.” Thus did they live with their Lord and with the Qur’ān which was being revealed. That was great indeed, taking place in a remarkable period of human history. Those Companions of the Prophet were thus able to appreciate the Qur’ān in their own exemplary way. The fact that they conducted their own practical affairs, guided by the Qur’ānic directives made their own appreciation of the Qur’ān both practical and highly effective. While no repeat of the first aspect is possible in the sense that no human community could receive the Qur’ān directly anymore, yet the type of interaction with the Qur’ān that characterized the community of the Prophet’s Companions can certainly be repeated. It only requires a community of believers to try to establish this religion of Islam in practical life just like the first Muslim community did. Such a community of believers will certainly have the same type of appreciation of the Qur’ān and will have their faith increased whenever it is recited, because, to start with, it is a believing community. For them, true faith requires that they take action to establish this religion in practice after jāhiliyyah had regained control over the whole world. To them, faith is not confined to wishful thinking, but it means something that is deeply rooted in one’s heart and to which credence is given through action.

“In their Lord do they place their trust.” (Verse 2) The way this statement is phrased signifies that they rely on God alone, associating no one with Him from whom to request help. Ibn Kathīr explains the significance of this statement fully as he says:

“They place their hopes in none other than Him, turn to no one other than Him, seek no one else’s protection, address their appeals only to Him and turn for help to no one other than Him. They know that whatever He wishes will be accomplished and what He does not will never take place. They also know that He alone has complete control over the whole universe, with no one needed to endorse, ratify, or confirm His judgement. He is also fast in reckoning. For this reason, Sa`īd ibn Jubayr says:

Now that the sūrah has established at the outset the nature of true faith, it refers to the battle which allowed the Muslim community to gain the spoils of war that became the subject of their dispute to the extent that their behaviour was not all that becoming, as the Prophet’s Companion, `Ubādah ibn al-Şāmit, candidly states. The sūrah refers in a general way to the various events that took place, and how the Prophet’s companions felt and behaved in response. This reference makes it clear that the Prophet’s Companions were merely the means through which God’s will was accomplished. It is clear that all those events, and the situation that arose from them, including the spoils of war over which they disputed, were only made possible through God’s will, His planning and the help He gave to those believers. What they had hoped to achieve from this battle was only a small, limited gain. It could not be compared to what God wanted for them, to be the ones through whom the great divide between truth and falsehood is established in the heavens and on earth. It is this great criterion which is the main preoccupation of the Supreme Society in heaven as well as the preoccupation of the people on earth and human history generally. The sūrah reminds them that a group of them went into the battle against their preferred choice. Another party did not like that the spoils of war should be divided among them. Now God wanted them to realize that what they had preferred is not to be compared with what God prefers or what He chooses to accomplish. He knows the results of all matters.

Just as your Lord brought you forth from your home for the truth, even though some of the believers were averse to it. They would argue with you about the truth even after it had become manifest, just as if they were being driven to certain death and saw it with their very eyes. God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours, but it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers.

Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers. When you implored your Lord for help, He answered: I will reinforce you with a thousand angels advancing in ranks.’ God made this only as good news with which to reassure your hearts, for victory comes only from God. Indeed, God is Almighty, Wise. He made slumber fall upon you, as an assurance from Him, and He sent down water from the sky to cleanse you and to remove from you Satan’s filth, to strengthen your hearts and steady your footsteps.

Your Lord inspired the angels, saying: I am with you. So, give courage to the believers. I shall cast terror into the hearts of the unbelievers. Strike, then, their necks and strike off their every fingertip.’ This is because they have defied God and His Messenger. Whoever defies God and His Messenger [will find out that] God is severe in retribution. This is for you, [enemies of God]! Taste it, then. The unbelievers shall be made to suffer the torment of fire. (Verses 5-14)

The Muslim group continued to wish that they would have to face the less powerful host, rather than the Quraysh army. “God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours.” (Verse 7) This was their wish, but God wanted a different prospect for them. He wanted to accomplish a different purpose through them: “But it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers. Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers.” (Verses 7-8)

By His grace, God did not want the encounter to be one that brings materialistic gains. He wanted it to be a full-fledged battle between truth and falsehood, so that the truth could triumph and be well established, and falsehood be proven and seen as false. He wanted the unbelievers to be routed, suffering heavy losses and many of them to be taken captive. Thus, they would be humiliated and their power greatly weakened while the banner of Islam would remain hoisted high and God’s will enforced. In this way, God gives power to the Muslim community which implements the code of living God has revealed. Through such implementation, the principle of God’s oneness is firmly established, while tyranny and falsehood are completely shattered. God wanted all this to be earned and merited through endeavour and hard struggle both in practical life and on the battlefield, not to be a gift granted haphazardly, for God does not do anything haphazardly.

Yes, God willed that this Muslim community should become a nation and a state having power and authority. He wanted it to measure its true power against that of its enemies, and to gain the upper hand using only a portion of its power. Thus, it would learn that victory is not guaranteed by numerical strength, heavy armament, material power or wealth. True victory is guaranteed by the strength of the bond that links believers’ hearts and minds with God’s might which overpowers everything.

God’s will was such that all this should come through practical experience, and not be limited to a conceptual belief. Such an experience would give the small Muslim community a guiding line for its whole future. Every Muslim group, whenever and wherever it lives, can be certain that it can overcome its enemies, no matter how greatly superior they may be in numbers and equipment. This fact could not have been so profoundly impressed on the believers’ minds without that experience of a decisive battle between faith and tyranny.

Anyone can see at any time the vast gulf between what that small Muslim community wanted for itself and what it thought to be of benefit on the one hand, and the much better outcome God willed for it on the other. As he appreciates the difference, he knows how mistaken people are when they think that they can choose for themselves better than what God chooses for them, or when they are deeply hurt by taking some small risks or experiencing minor harm to which God may expose them, while it is calculated to bring them unthinkable and immeasurable benefit.

At this point, the sūrah recalls the atmosphere of the Battle of Badr, the circumstances leading to it and the attitudes adopted prior to the Battle and during it. It paints a complete picture of the conditions that the Muslims were in, what God planned for them and how the victory they attained was part of His planning. In the inimitable style of the Qur’ān, the whole situation is brought back to them with its different scenes, events, feelings and reactions so that they could relive it, but this time in the light of Qur’ānic directives. Thus they are able to appreciate its true dimensions that go far beyond Badr, the Arabian Peninsula and the whole earth to stretch across the universe and reach up to the Highest Society. It also goes beyond the day of Badr, Arabian and human history in general, and beyond this life to reach to the time of reckoning in the life to come and the perfect reward. The Muslim community is thus enabled to appreciate its value in God’s sight, and how He values the moves and actions of individuals and communities in the service of their faith.

When you implored your Lord for help, He answered: “I will reinforce you with a thousand angels advancing in ranks.” God made this only as good news with which to reassure your hearts, for victory comes only from God. Indeed, God is Almighty, Wise.

He made slumber fall upon you, as an assurance from Him, and He sent down water from the sky to cleanse you and to remove from you Satan’s filth, to strengthen your hearts and steady your footsteps. Your Lord inspired the angels, saying: “I am with you. So, give courage to the believers. I shall cast terror into the hearts of the unbelievers. Strike, then, their necks and strike off their every fingertip.” This is because they have defied God and His Messenger. Whoever defies God and His Messenger [will find out that] God is severe in retribution. This is for you, [enemies of God]! Taste it, then. The unbelievers shall be made to suffer the torment of fire.

(Verses 9-14) The whole battle is conducted by God’s will and according to His careful planning. The actors are God’s soldiers whom He directs and commands. The whole scene is painted so vividly through the Qur’ānic expressions that bring it alive as if it is happening here and now.

As for the appeal for God’s help, Imām Ahmad relates on `Umar ibn al-Khaţţāb’s authority: “On the Day of Badr, the Prophet looked at his Companions who numbered a little over three hundred, and he looked at the unbelievers who were over one thousand. The Prophet turned his face towards the qiblah (i.e. the direction faced by Muslims in prayer), wearing both his garments and prayed earnestly, saying: `My Lord, fulfil Your promise to me. My Lord, if this group of believers are left to perish, You will not be worshipped on earth.’ He continued his imploring prayer until his top garment fell off his shoulders. Abū Bakr took his garment and put it back on him. He held him from behind and said: `Messenger of God, not so hard in your appeal to your Lord. He will surely grant you what He has promised you.’ The verse was then revealed which says: “When you implored your Lord for help, He answered: ‘I will reinforce you with a thousand angels advancing in ranks.’” (Verse 9)

This slumber and reassurance were part of the reinforcement God granted to the Muslim host at Badr. “He made slumber fall upon you, as an assurance from Him.” (Verse 11) The wording here is very significant; “fall upon you”, “slumber”, “assurance” are all words that impart a feeling of confidence and friendliness. The sūrah paints the complete picture and highlights the great value of that moment which separated two opposite situations experienced by the Muslim host.

The water or the rain was, then, another form of support given to the Muslim fighters. A report by `Abdullāh ibn `Abbās tells the story as follows: “When the Prophet marched towards Badr, he and his Companions stopped at a barren area with the unbelievers closer to the wells. The Muslims were apparently exhausted.

Satan began to whisper into their ears trying to create doubts and suspicions. He said: ‘How can you claim that God is your patron and His Messenger is among you, when the idolaters have beaten you to the water to the extent that you now offer your prayers when you are in the state of ceremonial impurity?’ God sent rain pouring down which enabled the Muslims to drink and cleanse themselves. God thus removed Satan’s filth from them. The sandy area where they were became much firmer to enable people and animals to walk easily. They marched towards their enemies. God then supported His Messenger with one thousand angels, with the angel Gabriel leading five hundred of them on one side, and the angel Michael leading another five hundred on the other side.” This was before the Prophet carried out the advice given him by his Companion, al-Ĥubāb ibn al-Mundhir, who suggested that they should encamp right at the main well of Badr and that they should dump the other wells. Ibn Kathīr reports: “It is well known that when the Prophet arrived at Badr, he encamped at the nearest well he found. Al-Ĥubāb ibn al-Mundhir came forward and asked him: `Messenger of God, has God ordered you to encamp here so that we are not allowed to move further, or have you chosen this place as part of your strategy for the battle?’ The Prophet told him that it was his own choice and strategy. Al-Ĥubāb then said: `Messenger of God, this is not the proper place to encamp. Take us forward until we reach the source of water closest to them, and then we dump all the other wells. We can also fill the reservoirs so that we have water while they do not.’ The Prophet acted on his advice.” On that night, then, and before al-Ĥubāb ibn al-Mundhir gave his advice, the Muslims were in this situation of which they are here reminded. The support they received was of a material and spiritual nature. In the desert, water is the source of life and a means to achieve victory. An army without water in the desert is bound to be demoralized even before the battle starts. Besides, there was this psychological uncertainty that came as a result of Satan’s whispering, with the believers feeling uneasy about praying when they were in a state of ceremonial impurity and had no water to wash themselves. At that time, they had not been granted the concession of dry ablution, or tayammum. That concession was given in a later battle they fought in the fifth year of the Islamic calendar. In such a situation, worries and uncertainties abound. Satan may try to go through the door of faith in order to increase such worries. When people go into a battle experiencing worry and doubt of this type, they can easily be defeated. At this moment, support is very timely: “He sent down water from the sky to cleanse you and to remove from you Satan’s filth, to strengthen your hearts and steady your footsteps.” (Verse 11) Thus, the spiritual support comes together with the material one. The worry is removed as water becomes abundant, and uncertainty is replaced by assurance after they had cleansed themselves. Their march is steadier as the land becomes firmer.

Now that the decisive victory has been attributed to its true factors: God’s planning, support, the believers’ reliance on Him alone and acceptance of whatever eventuality He determines — now with all minds visualizing the whole event, and all hearts ready for the best response, the believers are given an order to remain steady whenever they meet unbelievers in battle. They must never run away, since victory or defeat are determined by God’s will and the factors contributing to either of them are different from the factors people may see. The whole battle and all its events are of God’s own making and planning: “Believers, when you meet in battle those who disbelieve, do not turn your backs to them in flight. Anyone who turns his back to them on that day, except when manoeuvring for battle or in an endeavour to join another troop, shall incur God’s wrath, and hell shall be his abode: how vile a journey’s end.” (Verses 15- 16)

These verses begin with a strong warning, a fearsome threat. Should the believers face their enemies who may in essence present themselves in a great show of power, they must not, under any circumstances, turn away, except for tactical reasons. These may include choosing a better position, carrying out a more effective plan, joining another group of believers, or moving to another Muslim stronghold in order to resume the fight. Deserters and people who turn away in flight deserve the most terrible double punishment of incurring God’s wrath and being thrown into hell.

Some scholars have expressed the view that this ruling applies only to the people of Badr, or to a battle in which the Prophet himself took part. But the overwhelming majority of scholars have emphasized its general application. They consider fleeing from battle as one of the gravest sins. In the two Şahīh, the most authentic collections of the Prophet’s ĥadīth, al-Bukhārī and Muslim relate, on the authority of Abū Hurayrah, that God’s Messenger says: “Steer away from the seven ruining sins.” When he was asked which these were, the Prophet answered: “Associating partners with God, black magic, killing a human being except for a legitimate cause, devouring usury, pilfering an orphan’s property, running away from battle and falsely accusing chaste believing women of adultery.” In his scholarly work, Aĥkām al-Qur’ān or Qur’ānic Rulings, al-Jaşşāş, a leading Ĥanafī scholar, explains in detail the different views on this point. It is useful to quote here what he says:

God says: “Anyone who turns his back to them on that day, except when manoeuvring for battle or in an endeavour to join another troop...” (Verse 16) Abū Nađrah mentions that this statement applies only to the Battle of Badr. Abū Nađrah argues that had they turned away on that day, they could only have joined the unbelievers, because there were no other Muslims on that day. But this statement is not particularly accurate, because there were numerous Muslims in Madinah who were not ordered by the Prophet to join the army.

They had not gone out with the Prophet because they believed that no battle was imminent and the whole affair would merely be a case of intercepting a trade caravan. The Prophet was joined by those who were ready and quick to move out with him in the circumstances. Hence, Abū Nađrah’s view that there were no other Muslims at that time and that they would have only joined the unbelievers is wrong.

The sūrah then moves on to show God’s hand as He dictates events, killing the enemies of the believers, and throwing whatever is thrown. The believers, nevertheless, receive the reward, because God wants to perfect His grace on them, helping them to pass well the test He has set for them, and to reward them well for it:

“It was not you who slew them, but it was God who slew them. When you threw [a handful of dust], it was not your act, but God’s, so that He might put the believers through a fair test of His own making. Indeed, God hears all and knows all.” (Verse 17)

Many authentic reports explain that the throwing mentioned here refers to the handful of dust the Prophet threw in the direction of the unbelievers, saying “Ugly are those faces! Ugly are those faces!”‘ The dust hit the faces of those God had predetermined to be killed. But the Qur’ānic statement has a much wider import. It refers to God’s planning of the whole affair, beyond the actions of the Prophet and his Companions. This is the reason for following it with God’s words: “So that He might put the believers through a fair test of His own making.” (Verse 17) This means that God guides the believers to prove themselves by going through the test with great determination, so that He grants them victory through it and gives them reward for it. This is the sort of abounding grace that God bestows on His servants.

“Indeed, God hears all and knows all.” (Verse 17) He listens to your appeals and knows your situation. He makes of you a means to accomplish His purpose when He is certain that you are dedicated to His cause. He grants you victory and reward, just as He bestowed both on you at Badr.

“That is so; it is God who shall make feeble the schemes of the unbelievers.” (Verse 18)

This follows on the heels of the first aspect of grace. God’s planning does not end by letting you kill your enemies with your own hands, hitting them with what His Messenger threw at them. Nor is it over with granting you strength to enable you to make a good showing in the test He set for you, and to reward you handsomely for it. He adds to all that the frustration of the designs of the unbelievers. There is no room, then, for fear or defeat. Nor is there any reason for the believers to turn their backs to the unbelievers in flight.

These statements are related to all the circumstances of the battle. Since it is God who killed the unbelievers, threw everything at them, helped the believers to put up this good show, and frustrated the designs of the unbelievers, then how come that they dispute over the spoils of war? The whole battle was conducted according to God’s plan and by His will. Their role in it was merely to act as a manifestation of God’s planning and His will.

When the sūrah has clearly stated that God is certain to make feeble the unbelievers’ scheming it directs its address to certain people among the unbelievers.

Just before the start of battle, those unbelievers sought a divine judgement, praying that the party which they described as more astray, fabricating what was unheard of and severing ties of kinship should end in miserable defeat. That was exactly Abū Jahl’s prayer, seeking God’s judgement. Defeat was then the outcome of the unbelievers’ endeavours. Now they are addressed directly and their prayer for a judgement is decried. They are assured that what happened at Badr was the rule not the exception. Their forces, numerous as they may be, will avail them of nothing, because it is a consistent rule that God will always be on the side of the believers: “If you were seeking a judgement, then a judgement has come to you. If you desist, it will be best for you; and if you revert to your erring ways, We will also be back [with Our punishment].

Your host, numerous as it may be, shall avail you nothing; for God is with the believers.” (Verse 19)

You have sought God’s judgement between the Muslims and yourselves, and you have prayed to Him to destroy the party which was in error and which severed ties of kinship. God has responded, and defeat was your lot, as you have requested. Now you know for certain which party is more erring and which severs ties of kinship.

With facts giving clear pointers, they are invited to abandon their rejection of the truth and their hostile attitude to Muslims, as well as their defiance of God and His Messenger: “If you desist, it will be best for you.” (Verse 19) These are words of persuasion coupled with a clear warning: “And if you revert to your erring ways, We will also be back [with Our punishment].” The outcome is well known and cannot be changed by any gathering of forces and equipment no matter how great these are:

“Your host, numerous as it may be, shall avail you nothing.” (Verse 19) Of what use can any great force be, when God is decidedly on the side of the believers? “For God is with the believers”. (Verse 19) Such a battle will never be even. On one side there will be the believers who have God Himself with them. On the other, there will be the unbelievers who have only human beings fighting with them. The outcome of such a battle is a foregone conclusion.

The unbelievers among the Arabs were well aware of these facts. Their knowledge of God was neither ambiguous nor superficial as those influenced by the generalizations of history books tend to think. Disbelief among the Arabs did not take the form of a denial of God’s existence or total ignorance of the truth. It was mostly represented in the fact that they did not submit totally to Him and derived their laws and their code of living from sources other than Him. That was certainly inconsistent with their acknowledgement of God and their knowledge of Him as the Supreme Lord.

When the Quraysh army was moving across the desert, a man called Khufāf ibn Aymā’ ibn Raĥđah al-Ghifārī, or his father, sent them a gift consisting of a number of camels he had slaughtered for food. He also sent them a message that he was prepared to supply them with equipment and fighters. They only had to ask. They sent him this reply with his son: “You have done more than your duty and we are very grateful to you. If we are going to fight human beings, we are certainly a match for them. But if we are going to fight God, as Muĥammad alleges, then no force may stand up to God.” As we reported earlier, al-Akhnas ibn Sharīq, an unbeliever, said to his clan of Zuhrah: “God has spared you the loss of your property and saved your man, Maĥraqah ibn Nawfal, etc.” Likewise, Abū Jahl who is described by the Prophet as the Pharaoh of the Arabs, said: “Our Lord, destroy this day the party which is more guilty of severing ties of kinship and fabricating what is false.” When `Utbah ibn Rabī`ah sent him a man to persuade him not to fight, Abū Jahl, said: “No. By God we shall not return until God has made a judgement between us and Muĥammad.” These examples show their concept of God’s nature and how it was present in their minds on all serious occasions. It was not a question of total ignorance of God or lack of awareness that He is overpowering or that He can make a complete judgement between the two parties. It was a question of associating partners with Him. This was represented initially through deriving their code of living and their laws from sources other than God. The same type of disbelief is practised today by people who think themselves to be Muslims, following the faith of the Prophet Muĥammad (peace be upon him). Indeed, the non-believers of Makkah thought that they were following the faith of the Prophet Abraham. It was that misguided belief which prompted Abū Jahl himself to seek that judgement, praying to God to destroy the party which was deeper in error and more guilty of severing ties of kinship.

Earlier, the sūrah mentioned the believers making it clear that God is on their side.

Now they are addressed repeatedly to encourage them to obey God and His Messenger and to warn them against turning away from Him. Should they do so they will be in the same position as those who hear God’s revelations being recited and who pay no heed to them. They are deaf and dumb although they may have ears to hear with and tongues to speak with. These are the vilest of all creatures on earth because they are not guided by what they hear.

Believers, obey God and His Messenger, and do not turn away from him now that you have heard [his message]. Do not be like those who say: ‘We have heard,’ while they do not listen. Indeed, the worst of all creatures, in God’s sight, are the deaf and dumb who are devoid of reason. If God had known of any good in them, He would certainly have made them hear. But even if He were to make them hear, they would have turned away and refused to listen. (Verses 20-23)

The believers are asked to obey God and His Messenger and not to turn away when they listen to His revelations. This address follows a number of inspiring introductions and an account of the events of the battle in which God’s hand was clearly seen at work as He determined the course of events and provided help and support. All this reassured the believers that God was with them and He was certain to foil the schemes of the unbelievers. Thereafter the only proper course of action was for them to listen and obey. To turn away from God’s Messenger and pay no heed to his orders after all that had happened would clearly be seen as totally unbecoming of anyone who has a mind to think and reflect.

The mention of animals occurs at its appropriate place. The Arabic term used here to refer to animals includes human beings because this is derived from the act of walking. Human beings also walk on earth. However, the term used here is most commonly used for quadruped animals. Hence, its usage gives clear connotations so as to make those who are `deaf, dumb and devoid of reason’ appear like animals.

Indeed, they are the worst type of animals. Animals do have ears, but they only hear unintelligible words, and they have tongues but they can only make unintelligible noises. Yet by their nature, animals are guided to what is needed for their lives.

Those humans, on the other hand, do not make use of their faculty of understanding.

As such, they are fittingly described in the Qur’ānic verse: “The worst of all creatures, in God’s sight, are the deaf and dumb who are devoid of reason.” (Verse 22)

“If God had known of any good in them, He would certainly have made them hear.” (Verse 23) This means that He would have made their minds receive well what they hear with their ears. But He — limitless is He in His Glory — does not know of any goodness in them or any desire to follow proper guidance. They have perverted their natural receptive faculty. Therefore, God does not open their hearts which they have shut down or repair their nature which they have perverted. Even if God made them understand the truth of what is being presented to them, they would not open their hearts to it and they would not respond to what they understood. “But even if He were to make them hear, they would have turned away and refused to listen.” (Verse 23) A person may understand something with his mind, but he may still keep his heart closed, unresponsive. Even if God were to make these people understand, they would turn away and refuse to respond. A positive response is the outcome of proper listening. Many are those who may understand or choose to keep their hearts closed, unresponsive.

They are then warned against adopting a negative attitude to jihād, or making a negative response to the call to life, or refraining from the fulfilment of their duty to change what is wrong, whatever form it may take: “Beware of temptation that does not lure only those among you who are wrongdoers. Know that God is severe in retribution.” (Verse 25) A community that allows a section of its members to be unjust will be guilty of injustice or wrongdoing. When a community does not stand up to wrongdoers, when it does not take any positive steps to punish transgressors, it deserves to share in the punishment of those wrongdoers and transgressors. It should be said that the worst type of wrongdoing is to abandon God’s law which He has laid down to be implemented in human life. As a system, Islam has a serious outlook based on mutual help and solidarity within the community. Islam does not allow its followers to sit idle when injustice, corruption and wrongdoing continue on the rampage, let alone sees God’s faith abandoned and His Godhead denied in order to be substituted by false claims. Such people cannot hope to be spared trial and temptation simply because they are good within themselves.

Since resistance to injustice and wrongdoing requires great sacrifices of lives and property, the Qur’ān reminds the first Muslim community of its own weakness, small numbers, the fear and persecution it endured. It also reminds those early Muslims of how God extended His shelter to them and granted them security and good provision. It must never, then, hesitate to respond to the type of life to which God’s Messenger calls it, or to meet the responsibilities of this life that ensures its dignity, freedom and independence: “Remember when you were few and helpless in the land, fearful lest people do away with you: how He sheltered you, strengthened you with His support and provided you with many good things so that you might be grateful.” (Verse 26)

You must remember this in order to be absolutely certain that God’s Messenger calls you to that which will give you life. Remember it so that you do not ever feel reluctant to resist injustice of any type or form. Remember the days when you were weak and afraid. These were the days before God instructed you to fight the unbelievers, and before His Messenger called on you to face the mighty host in spite of your reluctance. Reflect on your situation after you have responded to this call and how you are now enjoying victory, God’s reward, and the many good things He has provided for you. When you reflect on all this, you will then express your gratitude and gain further reward for that gratitude.

The sūrah paints a very powerful image of their inferior numbers and strength, as well as their worry and fear: “fearful lest people do away with you.” (Verse 26) The Arabic expression emphasizes the connotations of worry, apprehension and fearful expectation that we can almost see their worried features, restless eyes and clear apprehension.

However, a transformation takes place and we have a scene of security, strength, victory and enjoyable provision, all granted by God who has extended His protection to them: “How He sheltered you, strengthened you with His support and provided you with many good things.” (Verse 26) Coupled with this is a directive to them to demonstrate their gratitude in order to earn more reward: “So that you might be grateful.” (Verse 26)

Another address to the believers follows. God knows that property and children may discourage people from giving the proper response to such a call as they tend to enhance traits of fear and miserliness. Therefore, the Qur’ān highlights the fact that property and children may be the subject of a trial and warns against weaknesses that may cause people to fail in such a trial. They may feel too reluctant to respond to the call of jihād, or to shoulder the responsibilities of the trust God placed in them and the pledges of loyalty they have given. To refrain from the fulfilment of such duties is a betrayal of God and His Messenger, and a betrayal of the trust God has assigned to the Muslim community on earth. This trust requires the Muslim community to strive to make God’s word triumphant, establish His Godhead as absolute, and maintain truth and justice. Coupled with this warning is a reminder of the great reward that God has in store for them which outweighs by far the value of property and children: “Believers, do not betray God and the Messenger, nor knowingly betray the trust that has been reposed in you. Know that your worldly goods and your children are but a trial, and that with God there is a great reward.” (Verses 27-28)

To abandon the duties God has assigned to the Muslim community is a betrayal of God and His Messenger. The basic issue in the Islamic faith is that of attributing Godhead purely and solely to God alone, following only what has been conveyed to us by His Messenger, the Prophet Muĥammad (peace be upon him). Throughout human history, people did not deny God altogether, but they mostly associated partners with Him. On a few occasions, this took the form of beliefs and worship, but the form of attributing sovereignty and authority to others beside Him was much more common. Therefore, the basic issue is not to make people believe in God, but to make such a belief pure of all distortion. The declaration that “there is no deity other than God” means that He is the sovereign over their life on earth, as they acknowledge His sovereignty in the universe. This is embodied in the Qur’ānic statement: “It is He alone who is God in heaven and God on earth.” (43: 84) This basic issue also entails that God’s Messenger is the only source to convey what God wants of human beings, and this means that they must follow all his orders and directives.

As this includes both conviction and action, the Muslim community, which has declared its belief in God, is warned against abandoning this whole issue. To do so is equal to betraying God and His Messenger.

Believers are also warned against betraying the trust they have accepted when they pledged their loyalty to God’s Messenger and declared their acceptance of Islam. Islam means submission to God. This is not merely a verbal statement, but a complete code of living that must be implemented, even though such implementation faces numerous obstacles and difficulties. It is a code that aims to build human life on the basis of the declaration that there is no deity other than God.