âThey question you, O Muhammad (s), concerning the spoils of war â the booty â
to whom do they belong? Say, to them: âThe spoils of war belong to God, Who places them where He
will, and the Messenger, who divides them according to Godâs command. The Prophet (s) divided these
[spoils] between them equally, as reported by al-Hākim in his al-Mustadrak. So fear God and set things
right between you, that is, [set right] the reality of that [state of affairs] which is between you, through
mutual affection and the refraining from quarrelling; and obey God and His Messenger, if you are, truly,
believersâ.
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Tafseer
184 The believers, those whose faith is complete, are only those who, when God is
mentioned, that is, when His threat of punishment [is mentioned], their hearts tremble, fear, and when His
verses are recited to them, they increase their faith, their acceptance of the truth, and who rely upon
their Lord, [who] put their trust in Him [alone], and not in any other.
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Those who observe the prayers, performing them as they ought to be [performed],
and who expend, in obedience to God, from that with which We have provided them.
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Those, described in the way mentioned, are the true, the real, believers,
without doubt. For them are ranks, stations in Paradise, with their Lord, and forgiveness, and generous provision,
in Paradise.
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Tafseer
As your Lord brought you forth from your home with the truth (biâl-haqq is
semantically connected to akhraja, âHe brought forthâ), and indeed a party of the believers were averse,
to going forth (the [last] sentence is a circumstantial qualifier referring to the [suffixed pronoun] kāf
in akhrajaka, âHe brought you forthâ; kamā, âasâ, is the predicate of an omitted subject, in other words:
their aversion to this state [of affairs of the booty being Godâs and the Prophetâs] is similar to their aversion
when you were brought forth [to fight], which had actually been better for them: likewise is this [state of
affairs better for them]). It happened that Abū Sufyān was returning from Syria with a caravan. The Prophet
(s) and his followers went forth to plunder it; but Quraysh became aware of this, and so Abū Jahl and some
Meccan fighters rode out to defend it â these constituted the âbandâ. Abū Sufyān drove the caravan via
the coastal route and it managed to escape. Abū Jahl was then advised to return, but he refused and
marched on towards Badr. The Prophet (s) consulted with his followers, saying to them, âGod has promised me
one of the two partiesâ. So they agreed with him to attack the [Meccan] band, but some of them were averse
to this, complaining, âWe have not come prepared for this!â, as God, exalted be He, says:
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They dispute with you concerning the truth, [the order] to fight, after it had
become clear, [after it had] become evident to them, as though they were being driven to death while they
looked, at it [death] with their very eyes, utterly averse to it.
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And, remember, when God promised you one of the two parties, either the caravan
or the band [of Meccan fighters], that it should be yours, and you longed, you were wishing, that other
than the armed one, that is, [other than] the fighting one with the weapons, in other words, [you longed
that] the caravan, should be yours, because it had fewer men and less reinforcements than the band [of Mecca
fighters]; but God willed that the truth be realised, [He willed] to manifest it, by His, preceding,
words, that Islam should triumph; and to cut the root of the disbelievers, to the very last man, by extirpating
them, and so He commanded you to fight against the band.
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And that He might cause the truth to be realised and annul, efface, falsehood,
disbelief, however much the sinners, the idolaters, were averse, to that.
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When you sought help from your Lord, asking Him to help you by granting you
victory over them, and He answered you [saying]: âI shall reinforce you, I shall assist you, with a
thousand angels, rank upon rankâ, 185 one rank following after the next: God promised them this [number] at first, but
it then became three thousand, and then five thousand, as stated in [sūrat] Āl âImrān [Q. 3:124-125]
(a variant reading [of alf, âthousandâ] has the plural āluf, âthousandsâ, similar [in pattern] to aflus,
âcoinsâ).
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And God appointed it, that is, the reinforcement, only as good tidings, and that
your hearts might thereby be reassured. Victory comes only from God: surely God is Mighty, Wise.
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Remember, when He caused slumber to overcome you as security, against the fear
that had befallen you, from Him, from God, and sent down upon you water from the heaven, to purify you
thereby, from minor and major ritual impurities; and to remove from you the evil of Satan, his
whisperings to you that, had you been on the right path, you would not have been thirsty and impure, while the
idolaters enjoyed [access to] water; and to strengthen, to seal, your hearts, with certainty and endurance;
and to make firm your feet, lest they sink in the sand.
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Tafseer
When your Lord inspired the angels, with whom He reinforced the Muslims,
[saying]: âI am with you, with assistance and victorious help, so make the believers stand firm, by helping
[them] and giving [them] good tidings. I shall cast terror, fear, into the hearts of the disbelievers; so
smite above the necks, that is, the heads, and smite of them every finger!â, that is, [smite] the extremities of
their hands and feet: thus, when one of them went to strike an disbelieverâs head, it would roll off before his
sword reached it. The Prophet (s) threw a handful of pebbles against them and every single idolater was struck
in his eye, and thus they were defeated.
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That, chastisement befalling them is, because they had contended with, they had
opposed, God and His Messenger: whoever contends with God and with His Messenger, surely God is
severe in retribution, against him.
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That, chastisement, is for you, so taste it, O disbelievers, in this world; and
[know] that for the disbelievers, in the Hereafter, is the chastisement of the Fire.
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O you who believe, when you encounter the disbelievers inching forward, that is,
amassed, advancing slowly because of their large numbers, do not turn your backs to them, fleeing.
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Tafseer
Whoever turns his back to them on that day, the day of the encounter with them,
unless manâuvring, turning around, for battle â by pretending to be in flight, as a trick, while
actually intending to relaunch an attack â or joining another detachment, a company of Muslims, calling on it for
assistance, he has truly incurred the wrath of God, and his abode will be Hell â an evil journeyâs end!,
[an evil] return it is. This [threat] applies so long as the [numbers of] disbelievers do not surpass twice
[that of the believers].
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Tafseer
You did not slay them, at Badr by your own might, but God slew them, by giving
you assistance, and you threw not, O Muhammad (s), [against] the eyes of the [unbelieving] folk, when
you threw, the pebbles, for 186 a handful of pebbles thrown by a human being cannot strike the eyes of [every
person in] a large troop, but God threw, by making that [throw] reach them. He did this in order to vanquish
the disbelievers, and that He might try the believers with a fair test, a [fair] gift, namely, booty;
surely God is Hearing, of their sayings, Knowing, of their conditions.
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That is, the true gift, for you, and [know] that God weakens the plan of the
disbelievers.
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If you have sought a judgement, O disbelievers, if you have sought a decisive
conclusion [of this battle] â Abū Jahl had said, âO God! Whoever among [the two of] us is the one who has
severed the ties of kinship and brought us what we had never known, destroy them today!â â the judgement,
the decisive conclusion, has now come to you, by the fact that the one so described has [already]
perished: this was Abū Jahl and those killed with him, and not the Prophet (s) and the believers; and if you
desist, from unbelief and waging war, it will better for you. But if you return, to fight against the Prophet
(s), We shall return, to assist him against you, and your host, your troops, will not avail, will not protect, you
in any way, however numerous it be; and verily God is with the believers (read thus inna, indicating a new
sentence; or read anna, with an implicit lām [li-annaâLlāha maâaâl-muâminīn, âbecause God is with the
believersâ]).
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Tafseer
O you who believe, obey God and His Messenger, and do not turn away from Him, by
contravening His command, while you are listening, to the Qurâān and the admonitions.
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Tafseer
And do not be as those who say, âWe hear,â and they hear not, in such a way as
to reflect and heed admonition â these are either the hypocrites or the idolaters.
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Tafseer
Surely the worst of beasts in Godâs sight are those who are deaf, to hearing the
truth, and dumb, [unable] to utter it, those who do not understand.
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For had God known of any good in them, any righteousness, were they to listen to
the truth, He would have made them hear, in such a way as to understand; and had He made them hear â
hypothetically speaking â already knowing that there is no good in them, they would have turned away, from
it, averse, to accepting it, out of obstinacy and in denial.
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Tafseer
O you who believe, respond to God and the Messenger, with obedience, when He
calls you to that which will give you life, in the matter of religion, for it will be the source of
everlasting life [for you]; and know that God comes in between a man and his heart, so that he cannot believe or
disbelieve except by His will; and that it is to Him that you shall be gathered, and He will requite you for your
deeds.
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Tafseer
And be afraid of a trial which, if it were to fall upon you, would certainly not
fall exclusively upon the evildoers among you, but would encompass them and others, and the way to guard
against it is to repudiate that evil which necessarily results in [precipitating] it; and know that God is
severe in retribution, against those who oppose Him. 187
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And remember when you were few and oppressed in the land, the land of Mecca, and
were fearful lest men should snatch you away, [lest] the disbelievers should seize you swiftly; how He
gave you refuge, in Medina, and reinforced you, strengthened you, with His help, on the day of Badr, with
the angels, and provided you with the good things, the spoils, that you might be thankful, for His graces.
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Tafseer
The following was revealed regarding Abū Lubāba Marwān b. âAbd al-Mundhir: the
Prophet (s) had dispatched him to the Banū Qurayza so that they would submit to his [the
Prophetâs] authority. But they [Banū Qurayza] consulted with him [as to whether they should cede], and he
pointed out to them that a slaughter would ensue â for members of his family and his property were among
them: O you who believe, do not betray God and the Messenger, and, do not, betray your trusts, that which
has been entrusted to you, in the way of religion or otherwise, while you are aware.
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And know that your wealth and your children are a trial, for you, impeding you
from the concerns of the Hereafter; and that with God is a tremendous wage, so do not forfeit it by
giving [undue] attention to wealth and children, acting treacherously for the sake of [preserving] them.
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Tafseer
The following was revealed regarding his [Abū Lubābaâs] repentance: O you who
believe, if you fear God, by turning [in repentance] to Him and in other ways, He will grant you a [means of]
separation, between yourselves and what you fear, so that you will be delivered, and absolve you of
your evil deeds, and forgive you, your sins; and God is of tremendous bounty.
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Tafseer
And, remember, O Muhammad (s), when the disbelievers â who had gathered to
discuss your affair at the council assembly â were plotting against you, to confine you, to chain you up
and imprison you, or slay you â all of them [acting as] assassins of one man â or to expel you, from Mecca,
and they were plotting, against you, and God was plotting, against them, by devising a way [out] for
you, when He revealed to you what they had devised and commanded you to leave [Mecca]; and God is the best of
those who plot, the most knowledgeable among them about it.
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