Like Sūrahs 2-5, discussed in Volumes I—IV, this sūrah was revealed in the Madinah period of the Prophet’s mission, while Sūrahs 6 and 7, discussed in Volumes V and VI, were revealed earlier when the Prophet was still in Makkah. As is already clear, our approach in this commentary is to follow the order adopted in the Qur’ān, in preference to the chronological order of revelation. For one thing, it is not possible to be absolutely certain about the time of revelation of each sūrah, except in general terms indicating that one sūrah is a Makkan revelation and another belongs to the Madinah period, but even then there are some differences of views. To try to determine the exact order of when each verse, passage or sūrah was revealed is practically impossible, despite the fact that in the case of a small number of verses we have confirmed reports concerning the exact time of revelation.

Valuable as the endeavour to trace the chronological order of revelation may be in trying to establish the pattern of progress of the Islamic movement at the time of the Prophet, the lack of clear and firm evidence makes this endeavour both hard and problematic. The conclusions that we may arrive at will always remain uncertain, and could lead to serious or erroneous results. Therefore, I have chosen to present the Qur’ān in the traditional order given in the original copy finalized at the time of `Uthmān, the third Caliph. However, I try to look at the historical events associated with the revelation of each sūrah, knowing that this can only be done in general and tentative terms. In so doing, I am only trying to give a general and tentative idea of the circumstances leading to the revelation of each sūrah.

This sūrah, al-Anfāl, or The Spoils of War, was revealed after Sūrah 2, The Cow, shortly after the Battle of Badr which took place in Ramađān, in the second year of the Islamic calendar, approximately 19 months after the Prophet’s migration to Madinah. However, when we say that it was revealed after Sūrah 2, our statement does not give a complete picture, because Sūrah 2 was not revealed in full on one occasion. Some of its passages were revealed early in the Madinan period, and some towards its end, stretching over a period of nearly nine years. The present sūrah, al- Anfāl, was revealed sometime between these two dates, while Sūrah 2 was still in the process leading to its completion. This meant that a passage would be revealed and placed in its appropriate position, according to divine instruction given through the Prophet. Normally, however, when we say that a particular sūrah was revealed on such and such date, we are simply referring to the beginning of its revelation.

Some reports suggest that verses 30-36 were revealed in Makkah, since they refer to events that took place there before the Prophet’s migration to Madinah. This, however, is not a sufficient reason to draw such a conclusion. Many are the verses revealed in Madinah that refer to past events from the Makkan period. In this sūrah, verse 26 provides such a case. Moreover, verse 36, the last one in the passage claimed to have been revealed in Makkah, speaks of how the idolaters allocated funds to prepare for the Battle of Uĥud, which took place after their defeat at Badr.

The reports that claim that these verses were a Makkan revelation also mention a conversation that is highly improbable. They mention that “Abū Ţālib, the Prophet’s uncle who provided him with protection, asked the Prophet: ‘What are your people plotting against you?’ He answered: ‘They want to cast a magic spell on me, or to banish or kill me.’ He said: ‘Who told you this?’ The Prophet replied: `My Lord.’ Abū Ţālib then said: ‘Your Lord is a good one. Take care of him.’ The Prophet said: ‘I take care of Him! No, it is He who takes good care of me.’ By way of comment on this, verse 26 was revealed, saying: “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)

Ibn Kathīr mentions this report and discounts it, saying: “This is highly improbable, because this verse was revealed in Madinah. Besides, the entire event, when the Quraysh convened a meeting of its notables to discuss how they could get rid of the Prophet and the suggestions they made of imprisoning, banishing or killing him, took place on the eve of the Prophet’s migration, about three years after Abū Ţālib’s death. When Abū Ţālib died, the Prophet lost his uncle who had given him full support and protection. The Quraysh were thus able to abuse him and concoct a plot to kill him.” Muĥammad ibn Isĥāq, a very early biographer of the Prophet, transmits a couple of long reports on the authority of Ibn `Abbās, the Prophet’s cousin who was an eminent scholar, concerning these plots by the Quraysh. He concludes by saying:

“God then gave him permission to depart. After he settled in Madinah, He revealed to him the sūrah entitled al-Anfāl, reminding him of His grace: “Remember how the unbelievers were scheming against you, seeking to keep you in chains or have you slain or banished. Thus they plot and plan, but God also plans. God is above all schemers.” (Verse 30)

This report by Ibn `Abbās fits well with the general text of the complete sūrah, and its reminders to the Prophet and his companions of His grace. When they remember these aspects of God’s grace, they are motivated to fulfil their duty, fight the enemies of their faith and stand firm. Hence, to say that the whole sūrah was revealed after the Muslims’ migration to Madinah is more accurate.

This sūrah takes up the Battle of Badr as its subject matter. This battle, its circumstances, results and effects on human history constitute a major landmark in the progress of the Islamic movement. God describes this battle as “the day when the true was distinguished from the false, the day when the two hosts met in battle.” (Verse 41)

He also makes it the parting point not merely in this life or in human history, but also in the life to come. He says in the Qur’ān: “These two adversaries have become engrossed in contention about their Lord. For the unbelievers garments of fire shall be cut out; and scalding water will be poured over their heads, melting all that is in their bellies and their skin. In addition, there will be grips of iron for them. Whenever, in their anguish, they try to get out, they are returned there, and will be told: ‘Taste the torment of fire.’ God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment. For they were guided to the best of words; and so they were guided to the way that leads to the One to whom all praise is due.” (22: 19-24) Some reports suggest that these verses speak of the two hosts that met in battle at Badr. This confirms that this battle provides the criterion by which people shall be distinguished in the life to come. This statement by God Almighty is sufficient to give us a clear idea of the importance of that day of battle. We will try to give an idea of its great value as we discuss the battle, the events leading to it and its outcome.

Exceptionally important as that battle is, its true value cannot be clearly seen unless we understand its nature and realize that it was merely one episode of jihād.

To appreciate it fully we also need to understand the motives and objectives of jihād; and we certainly cannot understand those unless we fully understand the nature of Islam itself.

In his priceless book Zād al-Ma`ād, Imām Ibn al-Qayyim includes a chapter with the title, The Progress of the Prophet’s Guidance on Dealing with the Unbelievers and the Hypocrites from the Start of His Mission to the End of His Life. This is given below in a highly summarized form:

The first revelation given to the Prophet by his Lord — limitless is He in His glory — was his order to him, “Read in the name of your Lord who created man out of a germ-cell.” (96: 1-2) This was the start of his prophethood. The instruction to him was to read within himself. At that point, He did not order him to convey anything to anyone. He subsequently revealed to him: “You who are enfolded, arise and warn!” (74: 1-2) This means that God made him a prophet by telling him to read, and He gave him his mission by saying, “You who are enfolded, arise and warn!” () God then ordered him to warn his immediate clan. Subsequently, he gave the same warning to his own people, then to the surrounding Arabian tribes, then all Arabs, then mankind generally.

Writers with a defeatist and apologetic mentality who try to defend Islamic jihād often confuse two clearly different principles. The first is that Islam comes out clearly against forcing people to accept any particular belief, while the second is its approach that seeks to remove political and material forces that try to prevent it from addressing people, so that they may not submit themselves to God. These are clearly distinct principles that should never be confused. Yet it is because of their defeatism that such writers try to limit jihād to what is called today ‘a defensive war’. But Islamic jihād is a totally different matter that has nothing to do with the wars people fight today, or their motives and presentation. The motives of Islamic jihād can be found within the nature of Islam, its role in human life, the objectives God has set for it and for the achievement of which He has sent His final Messenger with His perfect message.

We may describe the Islamic faith as a declaration of the liberation of mankind from servitude to creatures, including man’s own desires. It also declares that all Godhead and Lordship throughout the universe belong to God alone. This represents a challenge to all systems that assign sovereignty to human beings in any shape or form. It is, in effect, a revolt against any human situation where sovereignty, or indeed Godhead, is given to human beings. A situation that gives ultimate authority to human beings actually elevates those humans to the status of deities, usurping God’s own authority. As a declaration of human liberation, Islam means returning God’s authority to Him, rejecting the usurpers who rule over human communities according to manmade laws. In this way, no human being is placed in a position of Lordship over other people. To proclaim God’s authority and sovereignty means the elimination of all human kingship and to establish the rule of God, the Lord of the universe. In the words of the Qur’ān: “He alone is God in the heavens and God on earth.” (43: 84) “All judgement rests with God alone. He has ordered that you should worship none but Him. That is the true faith, but most people do not know it.” (12: 40) “Say:

‘People of earlier revelations! Let us come to an agreement which is equitable between you and us: that we shall worship none but God, that we shall associate no partners with Him, and that we shall not take one another for lords beside God.’ And if they turn away, then say:

‘Bear witness that we have surrendered ourselves to God.’“ (3: 64)

Establishing the rule of God on earth does not mean that sovereignty is assigned to a particular group of people, as was the case when the Church wielded power in Christian Europe, or that certain men become spokesmen for the gods, as was the case under theocratic rule. God’s rule is established when His law is enforced and all matters are judged according to His revealed law.

When we understand the nature of Islam, as it has already been explained, we realize the inevitability of jihād, or striving for God’s cause, taking a military form in addition to its advocacy form. We will further recognize that jihād was never defensive, in the narrow sense that the term `defensive war’ generally denotes today.

It is this narrow sense that is emphasized by the defeatists who succumb to the pressure of the present circumstances and to the Orientalists’ wily attacks. Indeed the concept of striving, or jihād, for God’s cause represents a positive movement that aims to liberate man throughout the world, employing appropriate means to face every situation at every stage.

If we must describe Islamic jihād as defensive, then we need to amend the meaning of the term `defence’ so that it means the defending of mankind against all factors that hinder their liberation and restrict their freedom. These may take the form of concepts and beliefs, as well as political regimes that create economic, class and racial distinctions. When Islam first came into existence, this world was full of such hindrances, some forms of which persist in present- day jāhiliyyah.

When we give the term `defence’ such a broader meaning we can appreciate the motives for Islamic jihād all over the world, and we can understand the nature of Islam. Otherwise, any attempt to find defensive justification for jihād, within the contemporary narrow sense of defence, betrays a lack of understanding of the nature of Islam and its role in this world. Such attempts try to find any evidence to prove that early Muslims went on jihād to repel aggression by their neighbours against the Muslim land, which to some people is confined to the Arabian Peninsula. All this betrays stark defeatism.

Had Abū Bakr, `Umar and `Uthmān, the first three Caliphs, felt secure against any attack on Arabia by the Byzantine or the Persian Empires, would they have refrained Al-Anfāl (The Spoils of War) | PROLOGUE 1 1

from carrying the message of Islam to the rest of the world? How could they present Islam to the world when they had all types of material obstacles to contend with:

political regimes, social, racial and class systems, as well as economic systems based on such social discrimination; and all these are guaranteed protection by the state?

Jihād is essential for the Islamic message, if it is to be taken seriously as a declaration of the liberation of man, because it cannot confine itself to theoretical and philosophical arguments. It must confront existing situations with effective means, whether the land of Islam is secure or under threat from neighbouring powers. As Islam works for peace, it is not satisfied with a cheap peace that applies only to the area where people of the Muslim faith happen to live. Islam aims to achieve the sort of peace which ensures that all submission is made to God alone. This means that all people submit themselves to God, and none of them takes others for their lords. We must form our view on the basis of the ultimate stage of the jihād movement, not on the early or middle stages of the Prophet’s mission. All these stages led to the situation described by Imām Ibn al-Qayyim as follows:

Holding back from fighting in Makkah, by divine order, was only a stage in a long-term strategy. The same was the case in the early days after the Prophet’s migration to Madinah. However, what made the Muslim community in Madinah take its stance was not merely the need to defend Madinah and make it secure against attack. This was certainly a primary objective, but it was by no means the ultimate one. Achieving this objective provided the means and the secure base from which to remove the obstacles that fettered man and deprived him of his freedom.

Besides, it is perfectly understandable that Muslims should refrain from taking up arms in Makkah. Advocacy of Islam was reasonably free. Assured of protection by his own clan, the Hāshimites, the Prophet was able to declare his message, addressing it to individuals and groups and putting to them its clear principles and beliefs. There was no organized political power to stop him from doing so, or to stop individuals from listening to him. Hence, there was no need at this stage to resort to force. There were other reasons which we outlined in Volume III, pp. 197-198, when commenting on the verse that says: “Are you not aware of those who have been told, ‘Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakāt... ?’” It may be useful to quote here a part of what we stated there:

1. One reason could be that the Makkan period was one of training, educating and preparing a particular group of people under certain conditions. One of the aims of such a programme is to discipline the Arab mind to persevere and endure personal and collective hardship as a means to transcend personal egos. One’s own self and immediate community should no longer be the focus and prime movers in one’s life. People needed to be taught restraint and selfcontrol and how not to react with immediate rage and anger, as was their nature. They needed to learn to behave as members of an organized society with a central leadership to be consulted and obeyed in all matters, regardless of how different that was from their customs and traditions. This was the cornerstone in remodelling the Arab character to establish a civilized, orderly, non-tribal Muslim society that recognizes a governing leadership.

2. Another possible reason is that peaceful action was more effective in that particular Arab society of the Quraysh, which attached much importance to self-image and honour. The use of force in such a situation could only harden attitudes and result in fresh bloody grudges, reminiscent of the famous inter- Arab feuds of Dāĥis and al-Ghabrā’, and of al-Basūs which raged for many years, wiping out complete tribes. Such a new conflict would always be associated in the Arab memory with Islam as the cause of vengeance and bloodshed rather than Islam as a universal Divine mission. The basic essence of Islam would, in that case, be forever obscured and obliterated.

3. There was also the need to avoid a bloodbath within every Arab household in Makkah since there was no organized authority perpetrating the persecution of Muslim converts. The harassment was unsystematic, following no specific order. Every household dealt with their converts as they saw fit. Prescription of armed confrontation in such circumstances would mean battles and massacres in every home for which Islam would be blamed. In fact, the Quraysh propaganda, spread during the pilgrimage and trading seasons, was already blaming Islam for family splits, feuds and divisions among the Arabs even before the use of force was eventually permitted.

When we review the situation with all its relevant circumstances, we realize that the argument that jihād is nothing more than a defensive war, in the narrow sense of the term, cannot hold. Those who try to find pure defensive reasons to justify the expansion of Islam find themselves cornered by Orientalists’ attacks at a time when Muslims are powerless. Indeed Muslims today are far removed from Islam, except for a small minority who are determined to implement the Islamic declaration of man’s liberation from all authority except that of God.

The spread of Islam does not need to find any justification other than those stated in the Qur’ān:

Let them fight in God’s cause — all who are willing to barter the life of this world for the life to come. To him who fights in God’s cause, whether he be slain or be victorious, We shall grant a rich reward. And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, “Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.” Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan. (4: 74-76)

Say to the unbelievers that if they desist, all that is past shall be forgiven them; but if they persist [in their erring ways], let them remember what happened to the like of them in former times. Fight them until there is no more oppression, and all submission is made to God alone. If they desist, God is certainly aware of all they do.

But if they turn away, know that God is your Lord Supreme. How splendid is this Lord Supreme, and how splendid is this giver of support. (8: 38-40)

Fight against those among the people of earlier revelations who do not believe in God or the Last Day, and do not forbid what God and His Messenger have forbidden, and do not follow the religion of truth until they pay the submission tax with a willing hand and are utterly subdued. The Jews say: “Ezra is the son of God”, while the Christians say: “The Christ is the son of God.” Such are the assertions they utter with their mouths, echoing assertions made by the unbelievers of old. May God destroy them! How perverse they are! They make of their rabbis and their monks, and of the Christ, son of Mary, lords besides God. Yet they have been ordered to worship none but the One God, other than whom there is no deity. Exalted be He above those to whom they ascribe divinity. They seek to extinguish God’s light with their mouths, but God will not allow anything to interfere with His will to bring His light to perfection, however hateful this may be to the unbelievers. (9: 29-32)

Islam is a system given by God and it aims to establish the fundamental principle of God’s sovereignty and people’s servitude to Him alone. It gives practical implementation of this principle in the form of a human society where people are totally free from servitude to anyone other than God. Thus, people are governed only by God’s law, demonstrating His authority, or, in other words, His Godhead.

As such, Islam has the right to remove all obstacles in its way and address people freely, without any impediments such as a political system or social customs and traditions. Viewing Islam in this way is far removed from viewing it as a local system of a particular country or nationality, having the right to defend itself within its national borders.

The two views are worlds apart, even though in both cases Islam would have had to fight. However, the reasons, motives, objectives and results of jihad under the two concepts are widely different. Our understanding of these is part of our beliefs, strategies and aims.

It is the right of Islam to take the initiative. It is not the creed of a particular people or the system of a particular country. It is a system given by God for the entire world. As such, it has the right to take action to remove all obstacles that fetter man’s freedom of choice. It is a faith that does not force itself on any individual; it only attacks situations and regimes in order to free individuals from deviant influences that corrupt human nature and restrict man’s freedom.

It is right that Islam should liberate people from servitude to other individuals in order that they serve God alone. It thus puts into practice its universal declaration of God’s Lordship over the entire universe and the liberation of all mankind.

Servitude to God alone cannot be realized, from the Islamic point of view and in practice, except under the Islamic system. It is only under this system that God’s law applies equally and in the same way to all people, rulers and ruled, white and black, rich and poor. Under all other systems, people serve other people who enact laws for them. Legislation is a most fundamental attribute of Godhead. Any human being who claims the right to decree laws of his own for a community of people actually and practically claims Godhead, even though he may not put such a claim in words. Anyone who recognizes such an authority as belonging to a human being admits that Godhead belongs to that human being, whether he calls it as such or not.

Islam is not a mere ideology to be explained to people by normal ways of communication. It is a way of life represented in a social setup that takes the necessary action to liberate mankind. Other communities try to prevent it from addressing their individuals to convince them of adopting its way of life. Therefore, it becomes imperative that Islam should try to remove those regimes that impede the freedom of mankind. As stated earlier, this is the meaning of ensuring that all submission is made to God alone, so that no submission or obedience is given to any human being on account of his own position or status, as is the case with all other systems.

Further explanation of the nature of jihād and the nature of Islam itself is given in a paper written by the great Muslim scholar, Abū’l A`lā Mawdūdī, which we will quote here at length.4 This is very important for anyone who wishes to formulate a clear understanding of this issue which is central to the way of thinking of the Islamic movement.

In common parlance the word jihād’ equates with holy war in English. For a considerable time now unfriendly interpreters have been adding spin to it as if it were nothing but pure zealotry — giving an image of a horde of religious fanatics surging forward, swords in hands, beards tucked under their lips, and chanting Allāhu Akbar (God is great). To intensify this imagery, their eyes are shown as filled with blood. Wherever they see an infidel (non- Muslim)

they lay their hand on him and force him to declare that there is no deity except God or face execution. The spin masters have thus painted us masterly with their tag: “This nation’s history smells of blood.” Ironically, our picture makers are our old well wishers who have themselves been involved in an unholy war for the past many centuries against the poor and the wretched of the earth. History reveals a very ungainly picture of Westerners: equipped with all kinds of deadly weapons, they have thrown themselves on the peoples of the world establishing markets for their goods, searching for raw material resources, looking for lands to colonize, and minerals to exploit so that they can fuel their never-ending lust for other people’s wealth. Their war is not for God but for greed to satisfy the demands of their baser selves. For them, it is enough of a reason for their bloodletting pursuits if others have resources to enrich them. Worse, they have annexed other people’s lands where they have settled their surplus manpower. Some people even qualified themselves for such punitive action if their geographical areas provided access to a territory that they wanted to overpower.

What we, Muslims, have done is now history while the West’s accomplishments are part of the contemporary scene witnessed by humanity every day. Asia, Africa, Europe, America — which part of the world is left unsoiled with the blood of the innocents owing to the West’s unholy war?

Horrible as it is, it redounds to their painting skills that they have brushed us in such exaggerated colours. Ghastly as it may be, they have succeeded in concealing their own ugly face behind ours. And so great is our naivety that when we see our portrait thus made we are so terrified that we forget to see the faces of the painters behind it. Worse, we become apologetic, pleading:

“Your Excellencies, we do not have anything to do with war; we are as peaceful a missionary as the Buddhists and the priests are. All we do is to refute a few beliefs and replace them with some others. Weapons are not our business. We do, however, admit that occasionally when someone comes to beat us we counter him against our will. But now we have discarded even our right to self-defence. To please your Excellencies we have officially proscribed weapon-wielding jihād. Now jihād is an effort waged with our mouths and pens. To fight with weapons is your prerogative.”

Rhetoric aside, when we try to analyze the causes that have made jihād for God’s sake an ungainly proposition for the non-Muslims as well as Muslims, we find two primary misconceptions behind it. The first lies in the fact that Islam has been misconceived as just another religion. The second centres around the fact that the Muslims are being viewed as a nation in the sense that this noun is generally perceived. Thus, two misconceptions have distorted not only the concept of jihād but have also damaged the whole complexion of Islam, giving Muslims a very bad image.

In common parlance, religion is nothing but a combination of a few articles of faith, and a few worship rituals. In this sense religion is doubtless a matter of private concern. One has the right to choose any faith one likes. One can also follow one’s conscience in worshipping any deity one wants. And if one feels comfortable with it, one can even become part of the effort to spread it across the globe engaging others in polemics. This kind of faith does not need a sword for support. The proponents of traditional religion may rightly ask:

“Do you want to beat people into embracing your faith?” This is a valid question that will inevitably be asked if one reduces Islam to a religion, in the common nuance of the word. In fact, once Islam is reduced to just another faith, then jihād invalidates itself in the overall scheme of Islam.

Likewise, what is a nation other than a homogeneous group of people which assumes distinction from other groups on account of its shared belief in some foundational values. In this sense a group having become a nation may rise in arms only for two reasons: when others attempt to deprive it of its legitimate rights or when it invades others to divest them of their rights. In the first situation, it has the moral ground to fight back; but even then some pacifists may disapprove. The second situation lacks moral content to justify armed invasion. None, other than a ruthless dictator, tries to justify such aggression.

Indeed, intellectuals and statesmen of modern-day empires like France and Britain would not try to justify it.

Thus, if Islam is a religion and the Muslims are a nation, then jihād loses its most significant qualities that make it an important part of Islamic worship.

Strictly speaking, Islam is neither a mere religion in the common sense, nor is the denomination “Muslim” the name of a nation.

So what is Islam? Islam is a revolutionary concept and a way of life, which seeks to change the prevalent social order and remould it according to its own vision. Based on this definition, the word `Muslim’ becomes the name of an international revolutionary party that Islam seeks to form in order to put its revolutionary programme into effect. Jihād signifies that revolutionary struggle involving the utmost use of resources that the Islamic party mobilizes in the service of its cause.

Like other revolutionary concepts, Islam avoids common words already in currency and opts for a more precise terminology so that its radical aspects stand distinct. As part of this special terminology, jihād serves a clear purpose. Islam deliberately discards words denoting war. Instead, it uses the word jihād, which is the equivalent of the English word “struggle”. The Arabic word, however, is far more expressive and carries broader connotations, as it stands for exerting one’s utmost endeavour to promote a cause.

One may ask why the old words were discarded and new expressions coined? The answer lies in the fact that the word `war’ has always been used for armed conflict between nations and empires aiming to achieve personal or national interests, devoid of any ideology or higher principles. Since Islam is not concerned with such mundane considerations, it dropped the old vocabulary altogether. Nor does Islam feel itself bound by a national concern.

It has no interest in who occupies a particular piece of land. The only thing that matters for Islam is the well-being of humanity, for which it has its own particular perspective and action plan. Wherever there are governments opposed to its perspective, Islam aims to change them, regardless of where they function and the people they govern. Its ultimate objective is to establish its way of life and to put in place governments that implement its programme. Islam wants space — not a piece of the earth but the whole planet. It has no wish to monopolize resources for the benefit of a particular community; on the contrary, it wants to give all humanity spiritual and moral elevation through the implementation of its unique programme. To make it happen, it marshals every bit of manpower and material resource.

Islam gives the name jihād to such cumulative efforts. This includes efforts to change people through verbal advocacy. It also includes the possible armed struggle to end an oppressive system and establish justice. Spending money for the cause and physical exertion are also jihād.

Islamic jihād is not the mere exertion of effort; it has to be for God alone.

Thus, it is imperative that jihād be undertaken only for God’s cause, or to use the Arabic phrase, `fī sabīlillāh’. This is a special phrase that belongs to the particular repertoire of terminology that I have mentioned. Literally translated, it means `in the way of God.’ True as this translation is, some narrow- minded people imagine that coercing others to accept Islam falls under this heading. Such understanding only betrays their rigidly narrow concepts. The fact remains that in the Islamic lexicon it has much wider connotations and implications.

For example, any work that involves collective well-being with no worldly considerations is for God. That is why a charity dispensed by a person for a moral or material return is not altruistic. If, however, the intention is to please God by helping the poor, it will fall within the purview of fisabīlillāh. Thus, this term is specific to those works that are unsoiled by selfish considerations, solely motivated by the desire to help improve the human situation. And that in doing so will please God the Exalted, who is the end-all of all human endeavours. This is the sole reason for adding the condition of ft sabīlillāh.

Meaning thereby that when a person aims at replacing a system of life with Islam he should have no self-centred considerations. In other words, he should not seek to replace Caesar with another Caesar. Nor should his struggle for the mission bear even a shade of seeking wealth, fame, or honour for himself. Instead, his whole effort and sacrifice should be directed toward establishing a just system for humanity, and to please no one but God.

Says the Qur’ān: “Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan.” (4: 76)

The word ţaghūt has its root in ţughyān, which means crossing the limits.

When a river swells outgrowing its banks, we say it is flooded. Likewise, when a person goes beyond his limits and uses power to become god over humanity or garners for himself monetary and other benefits then he follows the way of ţaghūt. Opposed to this is fighting in the way of God to establish His laws of justice, and which calls for a sense of altruism not found elsewhere.

Thus says the Qur’ān: “As for that happy life in the hereafter, We grant it only to those who do not seek to exalt themselves on earth, nor yet to spread corruption. The future belongs to the God- fearing.” (28: 83)

A ĥadīth says that a person asked the Prophet “what does fighting in the way of God mean? One person fights for booty, another fights to prove his bravery; and a third fights for enmity toward someone or because he has a bias for his nation. Among them whose fight is in God’s way?” The Prophet’s reply was as follows: “Nobody’s. The fight fī sabīlillāh is only of a person who has no other considerations but that the word of God prevails.” Another ĥadīth says “if a person fought and had the intention to secure for himself even a camel’s halter, he would lose his reward.” God accepts only that deed which is performed solely for Him without any personal or group considerations. Thus, the conditionality of fī sabīlillāh is crucial from the Islamic viewpoint. For every living being (animal or human) is engaged in the jihād of survival with the full vigour of its existence.

One can summarize the Islamic message as follows: “Mankind, worship your Lord who has created you and those who lived before you, so that you may become God-fearing.” (2: 21) Islam does not address itself to the farm holders and the moneyed class of industrialists, or to the peasants and industrial workers, but rather to the whole of mankind. Its audiences are human beings (not classes):

for if you are subservient to someone other than God, then you should give this up. If you crave to be a deity over humanity, then push this out of your mind for none has the right to exalt himself over others. You must all enter into God’s servitude as equals. Thus, the Islamic call is universal, inviting a total change. It is to God alone that the right to rule belongs, and none else.

Expressed differently, nobody has the authority to become the master of others, dictating to them what he thinks is right and wrong. To acknowledge anyone as such is to attribute Godhead to him, which undoubtedly complicates the human situation.

What causes distortion in the true human self and derails humans from the God-given straight path is that they lose sight of Him in their lives and thus forget their true nature. The result it formulates is equally disastrous. On the one hand, some people, class or group rise with claims to divinity and by virtue of their power reduce others into their servitude. On the other hand, because of this tendency to oust God from our lives and the consequent distortion of our true nature, a large number of people surrender themselves to the divinity of the powerful, accepting their right to decide for them. This, as I said, is the source of oppression in the world: Islam makes its first strike at this apparatus of divinity. It says loudly and clearly: “Pay no heed to the counsel of those who are given to excesses — those who spread corruption on earth instead of setting things to rights.” (26: 151-152) “Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds.” (18: 28) “Those [are the ones] who debar others from the path of God and would have it crooked, and who deny the life to come.” (11: 18)

Islam asks people: do you want to continue with a servitude forced upon you by these small and petty multitude of deities or do you want one God who is all-powerful? If you refuse to return to the worship of one God, you will never liberate yourselves from the slavery of these hordes of self-made gods.

There is not a shadow of doubt that all the prophets were revolutionary leaders. And the most revolutionary among them was Muĥammad (peace be upon him). However, what separated the prophets from the rest of the revolutionaries is their balanced approach towards life, their untainted sense of justice and equality. The non-prophet revolutionaries, despite their being well intentioned, had a tilted sense of justice and equality. [The problem being their relative backgrounds.] Either such revolutionaries came from the oppressed classes or they rose with their support. Small wonder then that they viewed everything from a class perspective. Their vantage was coloured by their class bias and not by humanity considerations or impartiality. They swung between hatred for a particular class and their bias for the class that supported them. Hence why their solution for oppression was reactive, leading them to fall into the same trap and making them a new class of oppressors. For them to formulate a balanced collective system was an impossible proposition. Contrary to this, no matter how much the prophets and their companions were persecuted, their revolutionary movement remained free from resentment and bitterness.

This was possible for they worked under the direct supervision of God, the Exalted, who does not suffer from any human weakness nor does He have a particular relation with any class of people or a grudge against anyone. This is why the prophets viewed things with justice. Their sole desire was to make sure that humanity’s interests were served by bringing about a system in which people could exercise their due rights while living within legitimate means, and by creating a perfect balance between individual and societal interests. This perhaps explains why the prophet-led movements never turned into class warfare. Their reconstruction programme was not designed to impose one class over another. Rather, they followed the course of justice in a manner that people had equal space for their material and spiritual growth.

In this short presentation it is difficult for me to spell out the entire sociopolitical order of Islam. Keeping within the constraints of my subject, I wish to emphasize the point that Islam is not merely the amalgamation of certain dogmas and rituals but rather a comprehensive code of life that seeks to blot out all oppressive modes of life and introduce its own programme for human welfare.

To meet this end, Islam seeks a wider audience by embracing humanity and not just a particular group. In fact, it even goes to the extent of inviting oppressors, including kings and the super rich, to come and live within the legitimate bounds fixed by their Creator. If they accept the truth, it says, they will have peace and security. Here, there is no enmity toward human beings.

If there is hostility, it is towards oppression, social disorder, and immorality.

In other words, it is towards those who by taking what is not theirs, transgress their natural limits.

Besides, whoever embraces this message no matter to what class, race, nation, and state he or she belongs, will have equal rights and status in the Islamic society, creating thus that universal revolutionary party which the Qur’ān describes as “Hizb Allāh” or what is also known as the “Islamic party” or “the Muslim ummah”.

The moment this party comes into being, it takes up jihād to pursue the objectives of its creation. This should not be surprising for it is logical to the demand of its existence — that it will strive to replace paganism in human life with a balanced code of social reconstruction that the Qur’ān alludes to as kalimatullāh, or God’s word.

Thus, sluggishness on its part to any change in the current administrative setup aiming at substituting it with Islamic governance will deny it its justification to continue, for that is the sole purpose of its inception.

Explaining the reason for its birth, the Qur’ān says: “You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God.” (3: 110)

It is not a party of preachers and missionaries but rather of divine enforcers.

Its mission is to blot out, by force if necessary, oppression, moral anarchy, social disorder and exploitation so as to finish the so-called divine role of selfstyled gods and replace evil with good. “Fight them,” the Qur’ān says, “until there is no more oppression, and all submission is made to God alone.” (Verse 39)

“Unless you do likewise, there will be oppression on earth and much corruption.” (Verse 73) “He it is who has sent forth His Messenger with guidance and the religion of truth, to the end that He may cause it to prevail over all religions, however hateful this may be to those who associate partners with God.” (9: 33)

The discussion so far should clarify the point that Islamic jihād seeks to replace the dominance of non-Islamic systems. This revolution is not territorial but international, though as a starter the members of the Muslim party, wherever they live, should focus on that place. Their eventual goal should, however, be a world revolution for the simple reason that any revolutionary ideology, which is humanity specific and seeking universal welfare, cannot reduce itself to a particular state or nation. It is innate in its nature to embrace the whole world, for the truth refuses to be confined to geography. For it, truth is indivisible: if it is truth on one side of a river, it is the same truth on the other side as well. No segment of humanity should be barred of its compassion. Wherever humans are oppressed, it must come to their rescue. Such is the dictate of its message. The Qur’ān says the same:

“And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, ‘Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.’“ (4: 75)

Besides, split as the peoples are into national confines, human relations are universal by their nature. In fact, no state can live up to its ideological moorings if neighbouring states do not share its vision of humanity. For the spread of the Muslim party’s mission of improving the human situation, it is thus inevitable that the Islamic system should rise above the parochial outlook and embrace the universal. On the one hand, it should seek a global reach for its message inviting everyone to its fold for a better life. On the other hand, depending on its power resource, it should force non-Islamic governments to clean their stables or face the cleansing sweep of Islamic governance.

This was the policy that the Prophet [peace be upon him] and his successors followed. Arabia, the birthplace of the Muslim party, was Islamized first, and this was followed by extending the Islamic call to neighbouring states. It was only when they refused to accept the call and set on a direct course of opposing it that military action was taken against them. The Tabūk Expedition was the beginning of this policy. After the Prophet, his successor Abū Bakr engaged the non-Islamic empires of Rome and Persia. `Umar concluded the conquest. At first, the Egyptians and Syrians took the new event in history as an extension of Arabian imperialism. Looking for its parallel in the past, they thought that like previous nations which annexed other lands to enslave their populations, it wanted to tread the same path. For this very reason the Egyptians and Syrians came out to fight the Muslims under the banners of Caesar and Kisrā. But when they came to know the revolutionary message of the Muslim party they could not believe it: the Muslims were not the bearers of an aggressive nationalism; they were above national interests and had come to deliver them from the inhuman yoke of their tyrant rulers. Those who were exploited thus felt themselves inclined toward the Muslim party and thus began a process of disenchantment in Caesar’s and Kisra’s camps. Where they were forced to fight the Muslims, they fought without any real zest, paving the way for those spectacular strings of victories in the early period of Muslim history. This is also because once the Islamic system was introduced and people saw it functioning they willingly joined the cadres of this international Muslim party and embraced its cause to facilitate its spread elsewhere.

In the light of this exposition of the nature of Islam, the role of jihād and its importance, as well as the way of life Islam seeks to implement and its strategy of jihād and what it involves of progressive stages we can now consider the Battle of Badr and its importance. This was a battle which God describes as the Day of Distinction. We can also look at this sūrah, al Anfāl, which comments on this battle.

As stated earlier, the Battle of Badr was not the first action of Islamic jihād. Prior to it, a number of expeditions were sent out, but fighting took place during only one of these, involving the small company led by `Abdullāh ibn Jaĥsh, 17 months after the Prophet’s migration to Madinah. All of these were in line with the fundamental principle underlying the concept of Islamic jihād, which I have fully discussed in this Prologue. They were all, it is true, directed against the Quraysh which drove the Prophet and his noble companions away from their homes, violating the sanctity of the Inviolable House of worship that was rightly observed under Islam and prior to its advent. But this was not the basis upon which the concept of Islamic jihād is founded. The basis is that Islam wants to liberate all mankind from servitude to any creature, so that they may serve only the Creator. It wants to establish Godhead as belonging to God alone, and remove all tyrannical authority that enslaves human beings. The Quraysh was the immediate tyrannical power which prevented people in Arabia from turning to the worship of God alone and acknowledging only His sovereignty. Hence, in line with its overall strategy, Islam had no option but to fight this tyrannical power. This had the added advantage of removing the injustice suffered by the noble companions of the Prophet in Makkah, and ensuring the security of the Muslim homeland in Madinah against any possible aggression.

However, when we state these immediate or local causes, we must not lose sight of the nature of Islam and its strategy that allows no power to usurp God’s sovereignty, bringing people into servitude to anyone other than God.

We need to give a brief outline of the events of the Battle of Badr5 before discussing this sūrah which comments on it. This will enable us to appreciate the general atmosphere prevailing at the time of its revelation, understand the meaning of its text, its practicality both in dealing with events and in explaining them.

Qur’ānic statements cannot be properly understood on the basis of their linguistic import alone. Their proper understanding requires, first and foremost, that we try to live in their historical atmosphere, appreciate their practical and positive approach to events and circumstances. Although their significance stretches well beyond the historical reality they deal with, Qur’ānic statements do not reveal the full extent of their significance except in the light of such historical reality. Thus, they will continue to have their permanent significance and inspiration for those who work for the implementation of Islam, facing situations and circumstances that are not unlike those faced by the early Muslims. The Qur’ān will never reveal its secrets to those who passively deal with its statements on the basis of their linguistic import alone.

Ibn Isĥāq reports:

The Quraysh marched on in the morning to draw near to the Muslims. When the Prophet saw them coming into the valley, he said: “My Lord, this is the Quraysh demonstrating all its conceit to contend against You and call Your Messenger a liar. My Lord, grant me the victory You have promised me. My Lord, destroy them today.” The Prophet saw `Utbah ibn Rabī`ah riding a red camel, and said: “If any of these people has some wisdom, it is the man with the red camel. If they obey him, they will follow good counsel.” Khufāf ibn Aymā’ ibn Raĥđah al-Ghifārī, or his father, sent to the Quraysh some slaughtered animals he had prepared for them as a gift as they passed close to his quarters. He also sent them a message that he was ready to support them with men and arms. They sent him a message of thanks, and added: “You have done more than your duty. If we are fighting men like us, we are more than a match for them, but if we are fighting God, as Muĥammad says, then no one can stand up to God.” When the Quraysh encamped, some of their men, including Ĥakīm ibn Ĥizām, came up to the Prophet’s basin and the Prophet ordered his Companions to let them do what they wanted. Every one of them who drank from the basin was killed in Badr, except for Ĥakīm ibn Ĥizām who later became a good Muslim. Subsequently, if he wished to swear very firmly, he would say: “By Him who saved me on Badr day.” When the Quraysh had encamped, they sent `Umayr ibn Wahb of Jumaĥ to make a good guess at the number of Muslim troops. He went around the troops on his horse before returning to his people to say: “They are three hundred, give or take a few. But hold on a while and I will see if they have any hidden support.” He went far into the valley, but found nothing. He came back with this report: “I have found no hidden support, but I can see a catastrophe and much killing. They simply have no protection apart from their swords. I think that we will not kill any one of them without him killing one of us first. Should they be able to kill their number from our side, life would not be worth living. You make your own decision.” When Ĥakīm ibn Ĥizām heard that, he went to `Utbah ibn Rabī`ah and said to him: “You are the honourable man of the Quraysh and its obeyed master.

Shall I tell you something which would bring you high praise for the rest of time?” When `Utbah showed his interest, Ĥakīm said: “Tell the Quraysh to go back and you will pay the indemnity for the death of Ibn al-Ĥadramī, for he was your ally. You also bear the loss of his looted caravan.” Recognizing the great advantages of this course of action `Utbah immediately accepted and asked Ĥakīm to act as his witness. He also said to him: “Go to Ibn alĤanżaliyyah [meaning Abū Jahl], because I fear that he is the only one to oppose that.” `Utbah then stood up and addressed the Quraysh, saying: “Take it from me and do not fight this man [meaning the Prophet] and his Companions. You will gain nothing by fighting them. Should you win, many a man among us will look around and see the killer of his father or brother. This will lead to much enmity and hostility in our ranks. Go back and leave Muĥammad to the rest of the Arabs. If they kill him, they will have done what you want. If they do not, you will meet him without having such barrier of enmity.” Ĥakīm reports: “I went up to Abū Jahl and I found him preparing a spear. I said to him: ‘Abū al-Ĥakam’, `Utbah has sent me with this message to you.’ And I told him what `Utbah said. He said: `His cowardice has surfaced now that he has seen Muĥammad and his Companions. We shall not go back until God has judged between our two parties. `Utbah does not believe what he says. It is simply that having seen that they are few in number and that his son is among them, he fears that his son may be killed.” Abū Jahl also sent a message to `Āmir ibn al-Ĥađramī, saying: “Your ally is trying to take the people back now that you have the chance to get your revenge. Stand up and appeal to the Quraysh by your brother’s blood to get your revenge.” `Āmir did that and shouted, `Woe to `Amr’. Thus, the air was one of war, and people were more determined to fight. Abū Jahl frustrated the good counsel `Utbah had given. When `Utbah was told what Abū Jahl had said, he answered: “This woman-like person will soon know whose cowardice has surfaced: mine or his.” As the army moved, one of its number, al-Aswad ibn `Abd al-Asad of the Makhzūm clan, a vulgar ill-bred man, sprang out from the ranks, saying: “I pledge to God to drink from their reservoir, or I will pull it down, or I will die in my attempt.” Ĥamzah ibn `Abd al-Muţţalib, the Prophet’s uncle struck him with his sword, chopping off his leg. Al-Aswad, however, continued to crawl towards the reservoir and Ĥamzah followed him until he killed him at the reservoir.

It was in comment on the Battle of Badr, of which we have given a brief outline, that this sūrah was revealed. It portrays the obvious events of this battle, and also shows the ultimate power behind the events and how God determined the sequence of events. Beyond that, it shows the line followed throughout human history. It describes all this in the unique language of the Qur’ān and its inimitable style. We will speak about all these in detail as we discuss the text. Here we will only highlight the main lines of the sūrah.

A particular event reported by Ibn Isĥāq on the authority of `Ubādah ibn al-Şāmit, the Prophet’s Companion who says in reference to this sūrah: “It was revealed concerning us, the people of Badr, when we disputed about the booty and were impolite about it. God removed it from us and gave it up to His Messenger who divided it equally among the Muslims.” This event sheds ample light on the opening of the sūrah and the line it takes. The Prophet’s Companions disputed over the little booty they gained in a battle that God considered a landmark in human history for the rest of time. But God wanted to teach them, and all humanity in succeeding generations, some highly important facts.

The first thing He wanted them to understand was that this battle was far more important than the spoils of war over which they were in dispute. Therefore, He called the day that witnessed it “the day when the true was distinguished from the false, the day when the two hosts met in battle.” (Verse 41)

He also wanted them to know that this greatly important event was accomplished by God’s will and planning, in every step and every move. He had a purpose which He wished to accomplish. This means that they had nothing to do with the planning and accomplishment of this great victory or with its outcome and consequences. Both its small booty and great consequences were the result of God’s will and design. He only put the believers, by His grace, through a fair test of His own making.

He wanted to show them the great gulf between what they wished for themselves, which was to take the caravan, and what He wanted for them, and for all humanity, through the escape of the caravan and the encounter with the Quraysh army.

The sūrah starts with recording their questions about the spoils of war, and explains God’s ruling concerning them. It gives the spoils of war to God and His Messenger, calling on the believers to remain God-fearing and set to right their internal relations, after they were impolite concerning the booty, as `Ubādah ibn alŞāmit, the Prophet’s Companion describes. They are further called upon to obey God and His Messenger, reminding them of their faith which requires them to be so obedient. Furthermore, right at the outset, the sūrah paints a highly inspiring and awesome picture of the believers: “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 to 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)

Since every battle believers fight is of God’s own planning, under His command and for His cause, the sūrah mentions time and again the need to remain steadfast, prepare well for it remembering that God’s support is certain to come, guard against the lure that keeps believers away from it, including property and offspring. They have to observe all values related to it, and guard against any element of showing off. The Prophet is ordered to encourage the believers to fight it. (Verses 15-16, 24, 27- 28, 45-47, 60, 65)

While orders are given to remain steadfast and stand firm in battle, the sūrah provides clarifications of different aspects of the Islamic faith, strengthening its roots, making it the source of every commandment and every judgement. Thus, orders are not left as individual and unrelated items; they are seen to be stemming from the same clear, consistent and profound source.

1. On the question of the spoils of war, the believers are reminded of the need to remain God-fearing, to feel their hearts filled with awe when He is mentioned, and of the close and permanent manifestation of faith by obedience to God and His Messenger: “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 to 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)

2. On the battle strategy, they are reminded of God’s will, power and planning.

It is He who intervened to direct every stage: “[Remember the day] when you were at the near end of the valley and they were at the farthest end, with the caravan down below you. If you had made prior arrangements to meet there, you would have differed on the exact timing and location. But it was all brought about so that God might accomplish something He willed to be done.” (Verse 42)

3. On the events and results of the battle, they are reminded of God’s leadership, help and support: “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.” (Verse 17)

4. When the order is given to the believers to remain steadfast, they are reminded of the fact that God wants them to have a true and worthy life, and that He is able to stand between a man and his heart. It is He who guarantees victory to those who place their trust in Him alone: “Believers, respond to the call of God and the Messenger when he calls you to that which will give you life, and know that God comes in between a man and his heart, and that to Him you shall all be gathered.” (Verse 24) “Believers, when you meet an enemy force, be firm, and remember God often, so that you may be successful.” (Verse 45)

Such are the main lines of the sūrah. When we remember that it was revealed to comment on the Battle of Badr, we can appreciate some aspects of the method the Qur’ān follows in the education of the Muslim community, preparing it for the leadership of humanity. We can also recognize how Islam looks at what happens on earth and in human life, in order to give Muslims the right perception.

Badr was the first major battle when the Muslims inflicted a very heavy defeat on their idolater enemies. But the Muslims did not leave their homes for this purpose or with this intention. They only marched to intercept a trade caravan belonging to the Quraysh, the tribe that confiscated all their homes and property. They wanted to regain some of their losses, but God wanted something else. He wanted the caravan to escape and the Muslims to meet in battle their most hardened enemies who were able to place Islam under siege in Makkah. They further plotted to kill God’s Messenger [peace be upon him] after they had mounted an uncompromising campaign of persecution against his companions.

God willed that this battle would be the criterion that separates the truth from falsehood, and that it be a landmark in the line of Islamic history and, consequently in human history. He willed that this battle should show the great gulf between what people may plan for themselves, believing it to serve their best interests, and what God chooses for them, even though they may think little of it at first sight. He wanted the emerging Muslim community to properly learn the factors that bring victory and those that bring defeat, receiving these directly in the battlefield, from none other than God, their Lord and protector.

The sūrah includes highly inspiring directives pointing to these highly important issues, as well as much of the rules that govern states of peace and war, captives and booty, treaties and pacts, and what ensures victory or defeat. All these are given in the most enlightening and instructive style of the Qur’ān which begins by expounding the faith and its main concepts, making it the prime mover in all human activity. This is characteristic of the Qur’ānic method of looking at events and evaluating them.

The sūrah also portrays scenes of the battles and images of thoughts and feelings before, during and after the battle. These scenes and images are so vivid and lifelike that they enable the reader and the listener to interact with them.

At times, the sūrah gives glimpses of the life the Prophet and his companions lived in Makkah, when they were few in number, weak, fearing that others may do away with them. Now when they remember what their life was like then, they will realize the extent of God’s grace in giving them this great victory. They know that they can only achieve victory with God’s help, and by following the faith they preferred to their own life and property. The sūrah also portrays some images of the life of the unbelievers before and after the Prophet’s migration to Madinah, as well as images of the doom suffered by earlier unbelievers such as Pharaoh and his people. These are given in order to establish the law that never fails, which gives victory to believers and defeat to God’s enemies.