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Surah 8. Al-Anfal

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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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8:6
يُجَـٰدِلُونَكَ فِى ٱلْحَقِّ بَعْدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى ٱلْمَوْتِ وَهُمْ يَنظُرُونَ Yuj a diloonaka fee al h aqqi baAAdam a tabayyana kaannam a yus a qoona il a almawti wahum yan th uroon a
[so, too,] they would argue with thee about the truth [itself] after it had become manifest6 - just as if they were being driven towards death and beheld it with their very eyes.
  - Mohammad Asad

I.e., after it had become clear that it was indeed God's will that the Muslims should give open battle to the Quraysh army. This reference to the antecedents of the battle of Badr (see the introductory note to this surah) connects with the admonition given in verse {1}, "pay heed unto God and His Apostle", as well as with the reminder, in verse {2}, that true believers place all their trust in God. A few of the followers of the Prophet disliked the idea of giving battle to the main army of the Quraysh, instead of attacking the Meccan caravan returning from Syria and thus of acquiring easy booty; but the majority of them immediately declared that they would follow God's Apostle wherever he might lead them. - Some of the commentators are inclined to relate the adverbial particle kama ("just as" or "even as"), introducing this sentence, to the preceding passage and, thus, to their duty to follow God's commands. Others, however, regard this interpretation as somewhat laboured, and relate the comparison implied in kama to the first clause of verse {6}, explaining the passage thus: "Just as some of the believers were averse to going forth from Medina to give battle to the Quraysh, so, too, they would argue with thee as to whether it was really willed by God." This, in particular, was the view of Mujahid, whom Tabari quotes with approval in his commentary on this verse.

They argued with you about the truth which had been made clear, as if they were being driven to death with their eyes wide open.
  - Muhammad Farooq-i-Azam Malik
They disputed with you about the truth after it had been made clear, as if they were being driven to death with their eyes wide open.
  - Mustafa Khattab
Disputing with thee of the Truth after it had been made manifest, as if they were being driven to death visible.
  - Marmaduke Pickthall
Disputing with thee concerning the truth after it was made manifest as if they were being driven to death and they (actually) saw it. 1182
  - Abdullah Yusuf Ali

In verse 6 we have again the word "truth": some of the Believers disputed concerning "the truth": they did not feel sure that the course recommended was the right course. They thought it would be certain destruction: they saw death almost staring them in the face.

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8:7
وَإِذْ يَعِدُكُمُ ٱللَّهُ إِحْدَى ٱلطَّآئِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ ٱلشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ وَيَقْطَعَ دَابِرَ ٱلْكَـٰفِرِينَ Wai th yaAAidukumu All a hu i h d a a l tta ifatayni annah a lakum watawaddoona anna ghayra tha ti a l shshawkati takoonu lakum wayureedu All a hu an yu h iqqa al h aqqa bikalim a tihi wayaq t aAAa d a bira alk a fireen a
And, lo, God gave you the promise that one of the two [enemy] hosts would fall to you: and you would have liked to seize the less powerful one,7 whereas it was God's will to prove the truth to be true in accordance with His words, and to wipe out the last remnant of those who denied the truth8 -
  - Mohammad Asad

Lit., "while you would have liked the one which was not powerful to be yours" - i.e., the caravan coming from Syria, which was accompanied by only forty armed men and could, therefore, be attacked without great danger.

The destruction of the Meccan army at Badr was the prelude to the elimination, in the course of the next few years, of all opposition to Islam in its homeland: and it is to this future fulfilment of God's promise that the above words refer. See also surah {11}, note [103].

Remember, Allah promised you victory over one of the two enemy parties and you wished for the one which was unarmed but Allah intended to prove the truth to be true according to His words and to cut off the roots of the unbelievers,
  - Muhammad Farooq-i-Azam Malik
'Remember, O believers,' when Allah promised 'to give' you the upper hand over either target, you wished to capture the unarmed party.1 But it was Allah's Will to establish the truth by His Words and uproot the disbelievers;
  - Mustafa Khattab

 After many years of persecution in Mecca, the Prophet (ﷺ) and many of his early followers decided to emigrate secretly to Medina, about 250 miles to the north, leaving behind their homes and valuables, which were soon taken over by the pagans of Mecca. To avenge  this financial loss, the Prophet (ﷺ) decided to capture an unarmed Meccan trade caravan headed by Abu Sufyân, a Meccan chief. Eventually, the caravan escaped, but the Meccans mobilized an army of over 1000 well-armed soldiers, more than three times the size of the Muslim force. Many Muslims had hoped to capture the caravan without having to meet the Meccan army in battle. Although the Muslims were vastly outnumbered and lightly-armed, they still won this decisive battle.

And when Allah promised you one of the two bands (of the enemy) that it should be yours, and ye longed that other than the armed one might be yours. And Allah willed that He should cause the Truth to triumph by His words, and cut the root of the disbelievers;
  - Marmaduke Pickthall
Behold! Allah promised you one of the two (enemy) parties that it should be yours: ye wished that the one unarmed should be yours but Allah willed to justify the truth according to His words and to cut off the roots of the unbelievers. 1183
  - Abdullah Yusuf Ali

Just before Badr there were two alternatives before the Muslims in Madinah to save themselves from being overwhelmed by the Makkan Quraish with all their resources from the rich Syrian trade. One, which had least danger for the time being, and also promised much booty, was to fall upon the Quraish caravan returning from Syria to Makkah richly laden, and led by Aba Sufyan with only 40 men unarmed. From a wordly point of view this was the safest and most lucrative course. The other alternative, was to leave the booty out boldly against the well-armed and well-equipped Quraish army of 1,000 men coming from Makkah. The Muslims had no more than 300 men, ill-armed, to oppose this force. But if they could defeat it, it would shake the selfish autocracy which was in possession of Makkah. By Allah's help they won a splendid victory, and the standard of Truth was established, never to be lowered again.

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8:8
لِيُحِقَّ ٱلْحَقَّ وَيُبْطِلَ ٱلْبَـٰطِلَ وَلَوْ كَرِهَ ٱلْمُجْرِمُونَ Liyu h iqqa al h aqqa wayub t ila alb at ila walaw kariha almujrimoon a
so that He might prove the truth to be true and the false to be false, however hateful this might be to those who were lost in sin.9
  - Mohammad Asad

The implication is that the truth of the Prophet's cause could not have been vindicated by the Muslims' overcoming and plundering the rich caravan which was approaching from the north. Although such an action would have benefited the Muslims materially, it would not have lessened the strength of the pagan Quraysh: while, on the other hand, the encounter at Badr with the main, heavily-armed Quraysh force, resulting as it did in a decisive victory of the Muslims, was destined to shatter the self-confidence of the enemy and thus to pave the way for the ultimate triumph of Islam in Arabia.

so that truth should come out as truth and falsehood should be proved as false, even though the criminals wished otherwise.
  - Muhammad Farooq-i-Azam Malik
to firmly establish the truth and wipe out falsehood- even to the dismay of the wicked.
  - Mustafa Khattab
That He might cause the Truth to triumph and bring vanity to naught, however much the guilty might oppose;
  - Marmaduke Pickthall
That He might justify and prove falsehood false distasteful though it be to those in guilt.
  - Abdullah Yusuf Ali

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8:9
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَٱسْتَجَابَ لَكُمْ أَنِّى مُمِدُّكُم بِأَلْفٍ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُرْدِفِينَ I th tastagheethoona rabbakum fa i staj a ba lakum annee mumiddukum bialfin mina almal a ikati murdifeen a
Lo! You were praying unto your Sustainer for aid, whereupon He thus responded to you: "I shall, verily, aid you with a thousand angels following one upon another!"
  - Mohammad Asad
When you prayed to your Rabb for help, He answered: "I will assist you with one thousand angels, one after another."
  - Muhammad Farooq-i-Azam Malik
'Remember' when you cried out to your Lord for help, He answered, 'I will reinforce you with a thousand angels- followed by many others.'1
  - Mustafa Khattab

 Five thousand angels in total, as mentioned in 3:125.

When ye sought help of your Lord and He answered you (saying): I will help you with a thousand of the angels, rank on rank.
  - Marmaduke Pickthall
Remember ye implored the assistance of your Lord and He answered you: "I will assist you with a thousand of the angels ranks on ranks." 1184
  - Abdullah Yusuf Ali

Cf. iii. 123, 125, 126. The number of angels, a thousand at Badr and three thousand and five thousand at Uhud, is equal to the strength of the enemy.

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8:10
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِۦ قُلُوبُكُمْ ۚ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ Wam a jaAAalahu All a hu ill a bushr a walita t mainna bihi quloobukum wam a a l nna s ru ill a min AAindi All a hi inna All a ha AAazeezun h akeem un
And God ordained this only as a glad tiding, and that your hearts should thereby be set at rest - since no succour can come from any save God: verily, God is almighty, wise!10
  - Mohammad Asad

"On the day of the battle of Badr, the Prophet looked at his followers, who were three hundred-odd men, and he looked at those who were ascribing divinity to beings other than God: and lo, they were more than one thousand. Thereupon God's Prophet turned towards the qiblah, raised his hands and thus implored his Sustainer: 'O God! Fulfil what Thou hast promised me! O God! If this little band of those who have surrendered themselves unto Thee is destroyed, Thou wilt not be worshipped on earth...'." This authentic Tradition, quoted by Muslim, Abu Da'ud, Tirmidhi, Ahmad ibn Hanbal, etc., appears also in a very similar version in Bukhari's Sahih. It is said that the above Our'an-verse was revealed in response to the Prophet's prayer - whereupon he recited another, much earlier verse ( 54:45 ): "The hosts shall be routed, and shall turn their backs [in flight]" (Bukhari). - As regards the promise of aid through thousands of angels, see {3:124-125}, where a similar promise - made on the occasion of the battle of Uhud - is said to have been uttered by the Prophet and thus, by implication, confirmed by God. The spiritual nature of this angelic aid is clearly expressed by the words, "and God ordained this only as a glad tiding...", etc. (See also surah {3}, notes [93] and [94].)

By this good news, Allah sought to comfort your heart, for victory comes only from Allah; surely Allah is Mighty, Wise.
  - Muhammad Farooq-i-Azam Malik
And Allah made this a sign of victory and reassurance to your hearts. Victory comes only from Allah. Surely Allah is Almighty, All-Wise.
  - Mustafa Khattab
Allah appointed it only as good tidings, and that your hearts thereby might be at rest. Victory cometh only by the help of Allah. Lo! Allah is Mighty, Wise.
  - Marmaduke Pickthall
Allah made it but a message of hope and an assurance to your heart: (in any case) there is no help except from Allah: and Allah is exalted in power wise. 1185
  - Abdullah Yusuf Ali

All help comes ultimately from Allah. In special cases it may take special forms to put heart into us, and to fit in with our feelings and our psychology.

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8:11
إِذْ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ ٱلسَّمَآءِ مَآءً لِّيُطَهِّرَكُم بِهِۦ وَيُذْهِبَ عَنكُمْ رِجْزَ ٱلشَّيْطَـٰنِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ ٱلْأَقْدَامَ I th yughashsheekumu a l nnuAA a sa amanatan minhu wayunazzilu AAalaykum mina a l ssam a i m a an liyu t ahhirakum bihi wayu th hiba AAankum rijza a l shshay ta ni waliyarbi t a AAal a quloobikum wayuthabbita bihi alaqd a m a
[Remember how it was] when He caused inner calm to enfold you,11 as an assurance from Him, and sent down upon you water from the skies, so that He might purify you thereby and free you from Satan's unclean whisperings12 and strengthen your hearts and thus make firm your steps.
  - Mohammad Asad

I.e., before the battle of Badr. Regarding the interpretation of nu'as as "inner calm", see surah {3}, note [112]. Here it refers to the spiritual quiet and self-confidence of the believers in the face of overwhelming odds.

Lit., "take away from you the pollution of Satan". Immediately before the beginning of the battle, the Meccan army infested the wells of Badr, thus depriving the Muslims of water; and, under the influence of thirst, some of the latter fell prey to utter despair (here symbolized by "Satan's unclean whisperings") - when, suddenly, abundant rain fell and enabled them to satisfy their thirst (Tabari, on the authority of Ibn 'Abbas).

Remember (before the battle of Badr) when He caused drowsiness to overcome you as an assurance from Himself, and sent down water from the sky to cleanse you and to remove from you the uncleanliness caused by Shaitan, to strengthen your hearts and to steady your feet therewith.
  - Muhammad Farooq-i-Azam Malik
'Remember' when He caused drowsiness to overcome you, giving you serenity.1 And He sent down rain from the sky to purify you, free you from Satan's whispers, strengthen your hearts, and make 'your' steps firm.
  - Mustafa Khattab

 This happened the night before the battle.

When he made the slumber fall upon you as a reassurance from Him and sent down water from the sky upon you, that thereby He might purify you, and remove from you the fear of Satan, and make strong your hearts and firm (your) feet thereby.
  - Marmaduke Pickthall
Remember He covered you with a sort of drowsiness to give you calm as from Himself and He caused rain to descend on you from heaven to clean you therewith to remove from you the stain of satan to strengthen your hearts and to plant your feet firmly therewith. 1186 1187 1188
  - Abdullah Yusuf Ali

Cf. iii. 154 for Uhud. Calm (presence of mind) is essential in battle and in 'ill posts of danger. If the mind is too much in a state of excitement, it cannot carry out a well-considered or well-concerted plan. This spirit of calm confidence on the part of the Muslims won against the blustering violence of the Quraish.

The rain was welcome for many reasons. (1) Water was scarce both for drinking and ablutions; (2) the muslim band, without baggage or equipment or comforts, found that their thirst aggravated their fatigue; (3) the sand was loose, and the rain consolidated it and enabled them "to plant their feet firmly."

"Stain of Satan". Dirt is physically a symbol of evil, and the Muslims were particular about ablutions before prayer. But the rain also refreshed their spirits and removed any lurking doubts in their minds (suggestions of the Evil) that victory might be impossible in such adverse circumstances.

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8:12
إِذْ يُوحِى رَبُّكَ إِلَى ٱلْمَلَـٰٓئِكَةِ أَنِّى مَعَكُمْ فَثَبِّتُوا۟ ٱلَّذِينَ ءَامَنُوا۟ ۚ سَأُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍ I th yoo h ee rabbuka il a almal a ikati annee maAAakum fathabbitoo alla th eena a manoo saolqee fee quloobi alla th eena kafaroo a l rruAAba fa i d riboo fawqa alaAAn a qi wa i d riboo minhum kulla ban a n in
Lo! Thy Sustainer inspired the angels [to convey this His message to the believers]: "I am with you!"13 [And He commanded the angels:] "And give firmness unto those who have attained to faith [with these words from Me]:14 'I shall cast terror into the hearts of those who are bent on denying the truth; strike, then, their necks, [O believers,] and strike off every one of their finger-tips!'"15
  - Mohammad Asad

The phrase "I am with you" is addressed (through the angels) to the believers - "for, the purport of these words was the removal of fear, since it was the Muslims, and not the angels, who feared the deniers of the truth" (Razi).

The following is, again, addressed to the believers (Razi). {Verse 10} of this surah makes it clear that the aid of the angels was purely spiritual in nature; and there is no evidence anywhere in the Qur'an that they did, or were meant to, participate in the battle in a physical sense. In his commentary on the above verse, Razi stresses this point repeatedly; among modern commentators, Rashid Rida' emphatically rejects the legendary notion that angels actually fought in this or any other of the Prophet's battles (see Manar IX, 612 ff.). It is mainly on the basis of Razi's interpretation of this passage that I have interpolated, in several places, explanatory clauses between brackets.

I.e., "destroy them utterly".

Then your Rabb revealed His will to the angels: "I am with you, give courage to the believers. I will cast panic into the hearts of the unbelievers, therefore, smite their necks and beat every joint of their bodies."
  - Muhammad Farooq-i-Azam Malik
'Remember, O Prophet,' when your Lord revealed to the angels, 'I am with you. So make the believers stand firm. I will cast horror into the hearts of the disbelievers. So strike their necks and strike their fingertips.'
  - Mustafa Khattab
When thy Lord inspired the angels, (saying:) I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each finger.
  - Marmaduke Pickthall
Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the believers: I will instil terror into the hearts of the unbelievers: smite ye above their necks and smite all their finger-tips off them." 1189
  - Abdullah Yusuf Ali

The vulnerable parts of an armed man are above the neck. A blow on the neck, face or head, finishes him off. If he has armour it is difficult to get at his heart. But if his hands are put out of action, he is unable to wield his sword or lance or other weapon, and easily becomes a prisoner.

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8:13
ذَٰلِكَ بِأَنَّهُمْ شَآقُّوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَمَن يُشَاقِقِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ Tha lika biannahum sh a qqoo All a ha warasoolahu waman yush a qiqi All a ha warasoolahu fainna All a ha shadeedu alAAiq a b i
This, because they have cut themselves off from16 God and His Apostle: and as for him who cuts himself off from God and His Apostle - verily, God is severe in retribution.
  - Mohammad Asad

Or: "contended against" (Baghawi). However, since the primary meaning of shaqqahu ("he separated himself from him" or "cut himself off from him") comprises the concepts of both estrangement and opposition (Tabari, Zamakhshari, Razi), the rendering adopted by me seems to be the most suitable in this context.

This is because they defied Allah and His Rasool. Whoever defies Allah and His Rasool should know that Allah is strict in retribution,
  - Muhammad Farooq-i-Azam Malik
This is because they defied Allah and His Messenger. And whoever defies Allah and His Messenger, then 'know that' Allah is surely severe in punishment.
  - Mustafa Khattab
That is because they opposed Allah and His messenger. Whoso opposeth Allah and His messenger, (for him) lo! Allah is severe in punishment.
  - Marmaduke Pickthall
This because they contended against Allah and His apostle: if any contend against Allah and His apostle Allah is strict in punishment.
  - Abdullah Yusuf Ali

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8:14
ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَـٰفِرِينَ عَذَابَ ٱلنَّارِ Tha likum fa th ooqoohu waanna lilk a fireena AAa tha ba a l nn a r i
This [for you, O enemies of God]! Taste it, then, [and know] that suffering through fire awaits those who deny the truth!
  - Mohammad Asad
that it is the reality, so taste it, and there will also be the torture of hellfire for the unbelievers.
  - Muhammad Farooq-i-Azam Malik
That 'worldly punishment' is yours, so taste it! Then the disbelievers will suffer the torment of the Fire.
  - Mustafa Khattab
That (is the award), so taste it, and (know) that for disbelievers is the torment of the Fire.
  - Marmaduke Pickthall
Thus (will it be said): "Taste ye then of the (punishment): for those who resist Allah is the penalty of the fire."
  - Abdullah Yusuf Ali

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8:15
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ زَحْفًا فَلَا تُوَلُّوهُمُ ٱلْأَدْبَارَ Y a ayyuh a alla th eena a manoo i tha laqeetumu alla th eena kafaroo za h fan fal a tuwalloohumu aladb a r a
O YOU who have attained to faith! When you meet in battle those who are bent on denying the truth, advancing in great force, do not turn your backs on them:17
  - Mohammad Asad

I.e., in flight: the implication being that in view of God's promise of victory no retreat is permissible. Since this verse (like the whole of this surah) relates predominantly to the battle of Badr, it may well be presumed that the above admonition forms part of the message of encouragement beginning with the words, "I am with you" (verse {12}), which God commanded the angels to convey to the believers before the battle. In accordance with the didactic method of the Qur'an, however, the moral lesson contained in this verse is not confined to the historical occasion to which it refers, but has the validity of a permanent law.

O believers! When you encounter the unbelievers in a battle, never turn your backs to them,
  - Muhammad Farooq-i-Azam Malik
O believers! When you face the disbelievers in battle, never turn your backs to them.
  - Mustafa Khattab
O ye who believe, When ye meet those who disbelieve in battle, turn not your backs to them.
  - Marmaduke Pickthall
O ye who believe! when ye meet the unbelievers in hostile array never turn your backs to them. 1190
  - Abdullah Yusuf Ali

The laws of Jihad are exactly similar to those enforced by military virtue and discipline. Meet your enemy fairly and squarely, not rashly, but after due preparation. Zahfan in the text (meeting in hostile array) implies a slow and well-planned proceeding towards a hostile army. When once in combat, carry it through: there is no room for second thoughts. Death or victory should be the motto of every soldier: it may be death for himself individually, but if he has faith, there is triumph in either case for his cause. Two exceptions are recognised: (1) reculer pour mieux sauter, to go back in order to jump forward; or to deceive the enemy by a feint; (2) if an individual or body is, by the chances of battle, isolated from his own force, he can fall back on his force in order to fight the battle. There is no virtue in mere single-handedness. Each individual must use his life and his resources to the best advantage for the common cause.

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Al-Anfal

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