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Surah 8. Al-Anfal

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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8:1
يَسْـَٔلُونَكَ عَنِ ٱلْأَنفَالِ ۖ قُلِ ٱلْأَنفَالُ لِلَّهِ وَٱلرَّسُولِ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَأَصْلِحُوا۟ ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤْمِنِينَ Yasaloonaka AAani alanf a li quli alanf a lu lill a hi wa al rrasooli fa i ttaqoo All a ha waa s li h oo tha ta baynikum waa t eeAAoo All a ha warasoolahu in kuntum mumineen a
THEY WILL ASK thee about the spoils of war. Say: "All spoils of war belong to God and the Apostle."1 Remain, then, conscious of God, and keep alive the bonds of brotherhood among yourselves,2 and pay heed unto God and His Apostle, if you are [truly] believers!
  - Mohammad Asad

The term nafl (of which anfal is the plural) denotes, in its purely linguistic sense, "an accretion or addition received beyond one's due" or "something given in excess of one's obligation" (from which latter meaning the term salat an-nafl - i.e., a "supererogatory prayer" - is derived). In its plural form anfal, which occurs in the Qur'an only in the above verse, this word signifies "spoils of war", inasmuch as such spoils are an incidental accession above and beyond anything that a mujahid ("a fighter in God's cause") is entitled to expect. The statement that "all spoils of war belong to God and the Apostle" implies that no individual warrior has a claim to any war booty: it is public property, to be utilized or distributed by the government of an Islamic state in accordance with the principles laid down in the Qur'an and the teachings of the Prophet. For further details relating to the division of spoils of war, see verse {41} of this surah. - The immediate occasion of this revelation was the question of the booty acquired by the Muslims in the battle of Badr (an account of which is given in the introductory note to this surah); but the principle enunciated above is valid for all times and circumstances.

Lit., "set to rights the relationship between yourselves" - i e., "remain conscious of your brotherhood in faith and banish all discord among yourselves".

They ask you about booty (spoils of war). Tell them: "The Booty belongs to Allah and His Rasool: so fear Allah, end your disputes, and correct the relations between yourselves: obey Allah and His Rasool if you are true believers."
  - Muhammad Farooq-i-Azam Malik
They ask you 'O Prophet' regarding the spoils of war. Say, 'Their distribution is decided by Allah and His Messenger. So be mindful of Allah, settle your affairs, and obey Allah and His Messenger if you are 'true' believers.'
  - Mustafa Khattab
They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers.
  - Marmaduke Pickthall
They ask thee concerning (things taken as) spoils of war. Say: "(Such) spoils are at the disposal of Allah and the apostle: so fear Allah and keep straight the relations between yourselves: obey Allah and His apostle if ye do believe." 1178 1179
  - Abdullah Yusuf Ali

The occasion was the question of the division of the booty after the battle of Badr. See Introduction to this Sura.

Booty taken in a lawful and just war. It belongs to the Cause, in this case the Cause of Allah, as administered by His Messenger. The chief thing is to remain staunch to the Cause of Allah, and have no differences among those who stand for the Cause. Our internal relations must be kept straight: they must not be disturbed by cupidity or worldly considerations of gain, for any windfalls of this kind should be outside our calculations.

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8:2
إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـٰتُهُۥ زَادَتْهُمْ إِيمَـٰنًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ Innam a almuminoona alla th eena i tha th ukira All a hu wajilat quloobuhum wai tha tuliyat AAalayhim a y a tuhu z a dathum eem a nan waAAal a rabbihim yatawakkaloon a
Believers are only they whose hearts tremble with awe whenever God is mentioned, and whose faith is strengthened whenever His messages are conveyed unto them,3 and who in their Sustainer place their trust -
  - Mohammad Asad

Lit., "and whenever His messages are conveyed to them, they increase them in faith".

The true believers are those whose hearts tremble with fear, when the name of Allah is mentioned, and whose faith grows stronger as they listen to His revelations and they put their trust in their Rabb,
  - Muhammad Farooq-i-Azam Malik
The 'true' believers are only those whose hearts tremble at the remembrance of Allah, whose faith increases when His revelations are recited to them, and who put their trust in their Lord.
  - Mustafa Khattab
They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when the revelations of Allah are recited unto them they increase their faith, and who trust in their Lord;
  - Marmaduke Pickthall
For believers are those who when Allah is mentioned feel a tremor in their hearts and when they hear His signs rehearsed find their faith strengthened and put (all) their trust in their Lord.
  - Abdullah Yusuf Ali

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8:3
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ Alla th eena yuqeemoona a l ss al a ta wamimm a razaqn a hum yunfiqoon a
those who are constant in prayer and spend on others out of what We provide for them as sustenance:4
  - Mohammad Asad

See surah {2}, note [4].

who establish Salah and spend in charity out of the sustenance which We have given them.
  - Muhammad Farooq-i-Azam Malik
'They are' those who establish prayer and donate from what We have provided for them.
  - Mustafa Khattab
Who establish worship and spend of that We have bestowed on them.
  - Marmaduke Pickthall
Who establish regular prayers and spend (freely) out of the gifts We have given them for sustenance: 1180
  - Abdullah Yusuf Ali

Sustenance: The object is to warn off from the love of booty. To all true Believers Allah gives generous sustenance in any case.

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8:4
أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَـٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ Ol a ika humu almuminoona h aqqan lahum daraj a tun AAinda rabbihim wamaghfiratun warizqun kareem un
it is they, they who are truly believers! Theirs shall be great dignity in their Sustainer's sight, and forgiveness of sins, and a most excellent sustenance.5
  - Mohammad Asad

I.e., in paradise. According to Razi, however, the "most excellent sustenance" is a metonym for "the spiritual raptures arising from the knowledge of God, the love of Him, and the self-immersion (istighraq) in worshipping Him". In Razi's interpretation, this expression refers to the spiritual reward of faith in this world. Some commentators (cf. Manar IX, 597) regard the above definition of true believers as the most important passage of this surah. - The phrase rendered by me as "theirs shall be great dignity" reads, literally, "they shall have degrees", namely, of excellence and dignity.

They are the ones who are the true believers; they will have exalted ranks with their Rabb, forgiveness for their sins, and honorable sustenance.
  - Muhammad Farooq-i-Azam Malik
It is they who are the true believers. They will have elevated ranks, forgiveness, and an honourable provision from their Lord.
  - Mustafa Khattab
Those are they who are in truth believers. For them are grades (of honor) with their Lord, and pardon, and a bountiful provision.
  - Marmaduke Pickthall
Such in truth are the believers: they have grades of dignity with their Lord and forgiveness and generous sustenance.
  - Abdullah Yusuf Ali

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8:5
كَمَآ أَخْرَجَكَ رَبُّكَ مِنۢ بَيْتِكَ بِٱلْحَقِّ وَإِنَّ فَرِيقًا مِّنَ ٱلْمُؤْمِنِينَ لَكَـٰرِهُونَ Kam a akhrajaka rabbuka min baytika bi a l h aqqi wainna fareeqan mina almumineena lak a rihoon a
EVEN AS thy Sustainer brought thee forth from thy home [to fight] in the cause of the truth, although some of the believers were averse to it,
  - Mohammad Asad
Your Rabb ordered you to leave your home to fight for justice, but some of the believers were reluctant.
  - Muhammad Farooq-i-Azam Malik
Similarly, when your Lord brought you 'O Prophet' out of your home for a just cause, a group of believers was totally against it.
  - Mustafa Khattab
Even as thy Lord caused thee (Muhammad) to go forth from thy home with the Truth, and lo! a party of the believers were averse (to it),
  - Marmaduke Pickthall
Just as thy Lord ordered thee out of thy house in truth even though a party among the believers disliked it. 1181
  - Abdullah Yusuf Ali

Just as: the comparison takes us back to the first clause in verse 4: "such in truth are the Believers"-just as thy Lord also is just and true in ordering thee out to fight against heavy odds, when the alternative was to fight against the unarmed caravan which would have given thee abundant booty almost without a fight. To appreciate the full meaning, remember that the word haqq, translated "truth" means also "right," "just", "what is becoming." The true Believers believe in truth and do right in obedience to Allah's command. So Allah also, in asking them to fight against odds, is not asking them to rush to destruction, but is providing them with an opportunity of vindicating the truth in scorn of worldly advantage. And He made good His promise by giving them victory.

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