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Surah 8. Al-Anfal

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8:26
وَٱذْكُرُوٓا۟ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِى ٱلْأَرْضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ ٱلنَّاسُ فَـَٔاوَىٰكُمْ وَأَيَّدَكُم بِنَصْرِهِۦ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَـٰتِ لَعَلَّكُمْ تَشْكُرُونَ Wa o th kuroo i th antum qaleelun musta d AAafoona fee alar d i takh a foona an yatakha tt afakumu a l nn a su fa a w a kum waayyadakum bina s rihi warazaqakum mina a l tt ayyib a ti laAAallakum tashkuroon a
And remember the time when you were few [and] helpless on earth, fearful lest people do away with you26 - whereupon He sheltered you, and strengthened you with His succour, and provided for you sustenance out of the good things of life, so that you might have cause to be grateful.
  - Mohammad Asad

A reference to the weakness of the believers in the early days of Islam, before their exodus from Mecca to Medina. In its wider meaning, it is a reminder to every community of true believers, at all times, of their initial weakness and numerical insignificance and their subsequent growth in numbers and influence.

Call to mind how He gave you shelter when you were a few in number and were oppressed in the land, ever fearing lest the enemy would kidnap you. He made you strong with His help and provided you a safe asylum and gave you pure things for sustenance so that you may give thanks.
  - Muhammad Farooq-i-Azam Malik
Remember when you had been vastly outnumbered and oppressed in the land,1 constantly in fear of attacks by your enemy, then He sheltered you, strengthened you with His help, and provided you with good things so perhaps you would be thankful.
  - Mustafa Khattab

 i.e., Mecca.

And remember, when ye were few and reckoned feeble in the land, and were in fear lest men should extirpate you, how He gave you refuge, and strengthened you with His help, and made provision of good things for you, that haply ye might be thankful.
  - Marmaduke Pickthall
Call to mind when ye were a small (band) despised through the land and afraid that men might despoil and kidnap you; but He provided a safe asylum for you strengthened you with his aid and gave you good things for sustenance: that ye might be grateful. 1199
  - Abdullah Yusuf Ali

On the immediate occasion the Muslims were reminded that they were a small band in Makkah despised and rejected; living in a state of insecurity for their persons, their lives, their property, and those of their dependents, persecuted and exiled and how by the grace of Allah they found a safe asylum in Madinah how they found friends and helpers, how their many needs were cared for, and how at length they gathered strength and numbers enough to defeat the forces of godlessness, injustice, and oppression.

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8:27
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَخُونُوا۟ ٱللَّهَ وَٱلرَّسُولَ وَتَخُونُوٓا۟ أَمَـٰنَـٰتِكُمْ وَأَنتُمْ تَعْلَمُونَ Y a ayyuh a alla th eena a manoo l a takhoonoo All a ha wa al rrasoola watakhoonoo am a n a tikum waantum taAAlamoon a
[Hence,] O you who have attained to faith, do not be false to God and the Apostle, and do not knowingly be false to the trust that has been reposed in you;27
  - Mohammad Asad

Lit., "do not be false to your trusts, the while you know". Regarding the deeper meaning of amanah ("trust"), see note [87] on 33:72 .

O believers! Do not betray the trust of Allah and His Rasool, nor violate your trusts knowingly.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not betray Allah and the Messenger, nor betray your trusts knowingly.
  - Mustafa Khattab
O ye who believe! Betray not Allah and His messenger, nor knowingly betray your trusts.
  - Marmaduke Pickthall
O ye that believe! betray not the trust of Allah and the apostle nor misappropriate knowingly things entrusted to you. 1200
  - Abdullah Yusuf Ali

Trusts may be of various kinds: (1) property, goods, credit, etc.; (2) plans, confidences, secrets, etc.; (3) knowledge, talents, opportunities, etc., which we are expected to use for our fellowmen. Men may betray the trust of Allah and His Prophet by misusing property, or abusing the confidence reposed in them, or the knowledge or talents given to them. On that special occasion, when the plans for the protection of Allah's worshippers against annihilation were of special importance, the Prophet's trust and confidence had to be guarded with special care. Occasions for scrupulously respecting the trust and confidence of our fellow-men occur every day in our life, and few of us can claim perfection in this respect. Hence the special distinction of the Prophet of Allah, who earned the title of Al-Amin, the one who was true to every trust reposed in him.

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8:28
وَٱعْلَمُوٓا۟ أَنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَـٰدُكُمْ فِتْنَةٌ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌ Wa i AAlamoo annam a amw a lukum waawl a dukum fitnatun waanna All a ha AAindahu ajrun AAa th eem un
and know that your worldly goods and your children are but a trial and a temptation, and that with God there is a tremendous reward.28
  - Mohammad Asad

Inasmuch as love of worldly goods and a desire to protect one's family may lead a person to transgression (and, thus, to a betrayal of the moral values postulated in God's message), they are described as fitnah - which, in this context, is best rendered by the two words "trial and temptation". This reminder connects with verse {25} above, "beware of that temptation to evil which does not befall only those who are bent on denying the truth," since it is acquisitiveness and a desire to confer benefits on one's own family which often tempt an otherwise good person to offend against the rights of his fellow-men. It is to be borne in mind that, contrary to the New Testament, the Our'an does not postulate a contempt for worldly attachments as a pre-requisite of righteousness: it only demands of man that he should not allow these attachments to deflect him from the pursuit of moral verities.

You should know that your wealth and your children are, in fact, a test for you, and that Allah is He with Whom is your mighty reward.
  - Muhammad Farooq-i-Azam Malik
And know that your wealth and your children are only a test and that with Allah is a great reward.
  - Mustafa Khattab
And know that your possessions and your children are a test, and that with Allah is immense reward.
  - Marmaduke Pickthall
And know ye that your possessions and your progeny are but a trial; and that it is Allah with whom lies your highest reward. 1201
  - Abdullah Yusuf Ali

A big family-many sons-was considered a source of power and strength: iii. 10, 116. So in English, a man with many children is said to have his "quiver full": Cf. Psalms, cxxvii. 4-5: "As arrows are in the hands of a mighty man, so are the children of thy youth. Happy is the man that hath his quiver full of them; they shall not be ashamed, but they shall speak with the enemies in the gate." So with property and possessions: they add to a man's dignity, power, and influence. But both possessions and a large family are a temptation and a trial. They may turn out to be a source of spiritual downfall, if they are mishandled, or if the love of them excludes the love of Allah.

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8:29
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ Y a ayyuh a alla th eena a m a noo in tattaqoo All a ha yajAAal lakum furq a nan wayukaffir AAankum sayyi a tikum wayaghfir lakum wa A ll a hu th oo alfa d li alAAa th eem i
O you who have attained to faith! If you remain conscious of God, He will endow you with a standard by which to discern the true from the false,29 and will efface your bad deeds, and will forgive you your sins: for God is limitless in His great bounty.
  - Mohammad Asad

I.e., the faculty of moral valuation (Manar IX, 648). See also surah {2}, note [38].

O believers! If you fear Allah He will grant you a criterion (to judge between right and wrong), do away with your sins and forgive you. Allah is the Lord of Mighty Grace.
  - Muhammad Farooq-i-Azam Malik
O believers! If you are mindful of Allah, He will grant you a standard 'to distinguish between right and wrong', absolve you of your sins, and forgive you. And Allah is the Lord of infinite bounty.
  - Mustafa Khattab
O ye who believe! If ye keep your duty to Allah, He will give you discrimination (between right and wrong) and will rid you of your evil thoughts and deeds, and will forgive you. Allah is of infinite bounty.
  - Marmaduke Pickthall
O ye who believe! if ye fear Allah He will grant you a criterion (to judge between right and wrong) remove from you (all) evil (that may afflict) you and forgive you: for Allah is the Lord of grace unbounded. 1202
  - Abdullah Yusuf Ali

Cf. ii. 53 and ii. 185. The battle of Badr is called the Furqan in Muslim theology, because it was the first trial of strength by battle, in Islam, between the powers of good and evil. Evil was defeated, and those who had real faith were tested and sorted out from those who had not faith enough to follow the banner of Faith. See also viii. 41 and n. 1210.

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8:30
وَإِذْ يَمْكُرُ بِكَ ٱلَّذِينَ كَفَرُوا۟ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ ٱللَّهُ ۖ وَٱللَّهُ خَيْرُ ٱلْمَـٰكِرِينَ Wai th yamkuru bika alla th eena kafaroo liyuthbitooka aw yaqtulooka aw yukhrijooka wayamkuroona wayamkuru All a hu wa A ll a hu khayru alm a kireen a
AND [remember, O Prophet,] how those who were bent on denying the truth were scheming against thee, in order to restrain thee [from preaching], or to slay thee, or to drive thee away: thus have they [always] schemed:30 but God brought their scheming to nought - for God is above all schemers.
  - Mohammad Asad

While the first sentence of this verse is a reference to the persecution to which the Prophet and his followers had been exposed in Mecca before their exodus to Medina, this concluding passage points to the ever-recurring fact of man's religious history that those who deny the truth of divine revelation are always intent on rendering its preachers powerless or destroying them, either physically or, figuratively, through ridicule.

Remember how the unbelievers plotted against you. They sought to take you captive or kill you or exile you. They planned - and Allah also planned - Allah is the best planner of all.
  - Muhammad Farooq-i-Azam Malik
And 'remember, O Prophet,' when the disbelievers conspired to capture, kill, or exile you. They planned, but Allah also planned. And Allah is the best of planners.
  - Mustafa Khattab
And when those who disbelieve plot against thee (O Muhammad) to wound thee fatally, or to kill thee or to drive thee forth; they plot, but Allah (also) plotteth; and Allah is the best of plotters.
  - Marmaduke Pickthall
Remember how the unbelievers plotted against thee to keep thee in bonds or slay thee or get thee out (of thy home). They plot and plan and Allah too plans but the best of planners is Allah. 1203
  - Abdullah Yusuf Ali

The plots against Al-Mustafa in Makkah aimed at three things. They were not only foiled, but Allah's wonderful working turned the tables, and brought good out of evil in each case. (1) They tried to hold the Prophet in subjection in Makkah by putting pressure on his uncles, relatives, and friends. But the more they persecuted, the more the little Muslim community grew in faith and numbers. (2) They tried to injure or slay him. But the wonderful example of his humility, perseverance, and fearlessness furthered the cause of Islam. (3) They tried to get him and his followers out of their homes. But they found a new home in Madinah from which they eventually reconquered not only Makkah but Arabia and the world. A) Cf. iii. 54.

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8:31
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا قَالُوا۟ قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَـٰذَآ ۙ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ Wai tha tutl a AAalayhim a y a tun a q a loo qad samiAAn a law nash a o laquln a mithla h atha in h atha ill a as at eeru alawwaleen a
And whenever Our messages were conveyed to them, they would say, "We have heard [all this] before; if we wanted, we could certainly compose sayings like these [ourselves]: they are nothing but fables of ancient times!"31
  - Mohammad Asad

Cf. 6:25 . As regards the expression la-qulna - here rendered as "we could certainly [ourselves] compose" - it is to be remembered that the verb qala does not always signify only "he said", but also "he asserted" or "expressed an opinion", as well as - in connection with a literary production - "he composed": thus, qala shi'r means "he composed a poem". In the above context, this expression alludes to the oft-repeated (but never fulfilled) boast of the pagan Quraysh that they could produce a poetic message comparable in merit to that of the Qur'an; in its wider sense, it is an allusion to the attitude of many unbelievers towards revealed scriptures in general.

Whenever Our revelations are recited to them they say: "Well, we have heard this. If we wanted we could fabricate the like. These are nothing but the tales of the ancients."
  - Muhammad Farooq-i-Azam Malik
Whenever Our revelations are recited to them, they challenge 'you', 'We have already heard 'the recitation'. If we wanted, we could have easily produced something similar. This 'Quran' is nothing but ancient fables!'
  - Mustafa Khattab
And when Our revelations are recited unto them they say: We have heard. If we wish we can speak the like of this. Lo! this is naught but fables of the men of old.
  - Marmaduke Pickthall
When Our signs are rehearsed to them they say: "we have heard this (before): if we wished we could say (words) like these: these are nothing but tales of the ancients." 1204
  - Abdullah Yusuf Ali

Cf. vi. 25.

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8:32
وَإِذْ قَالُوا۟ ٱللَّهُمَّ إِن كَانَ هَـٰذَا هُوَ ٱلْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ ٱلسَّمَآءِ أَوِ ٱئْتِنَا بِعَذَابٍ أَلِيمٍ Wai th q a loo all a humma in k a na h atha huwa al h aqqa min AAindika faam t ir AAalayn a h ij a ratan mina a l ssam a i awi itin a biAAa tha bin aleem in
And, lo, they would say, "O God! If this be indeed the truth from Thee, then rain down upon us stones from the skies, or inflict [some other] grievous suffering on us!"32
  - Mohammad Asad

This sarcastic appeal of the unbelievers - referred to several times in the Qur'an - is meant to stress their conviction that the Qur'an is not a divine revelation. According to Anas ibn Malik, these words were first uttered by Abu Jahl, the Prophet's chief opponent at Mecca, who was killed in the battle of Badr (Bukhari).

Also remember how they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or inflict some dreadful scourge to punish us."
  - Muhammad Farooq-i-Azam Malik
And 'remember' when they prayed, 'O Allah! If this is indeed the truth from You, then rain down stones upon us from the sky or overcome us with a painful punishment.'
  - Mustafa Khattab
And when they said: O Allah! If this be indeed the truth from Thee, then rain down stones on us or bring on us some painful doom!
  - Marmaduke Pickthall
Remember how they said: "O Allah! if this is indeed the truth from Thee rain down on us a shower of stones from the sky or send us a grievous penalty." 1205
  - Abdullah Yusuf Ali

This was actually a challenge thrown out by the Infidels in Makkah not seriously but as a taunt. The answer is in the two following verses. Allah punishes in His own good time, not according to the foolish and frivolous taunts of the Unbelievers. While the Holy Prophet was with them, he-the Mercy of the Worlds-conferred a certain amount of immunity to them. There were also other Muslims, just men who asked for forgiveness. And Allah keeps the door of repentance and forgiveness open to all as long as they make it possible. But let them not be puffed up with pride, or think that they have lasting immunity. What became of Abu Jahl? He and some of his greatest warriors were slain at Badr. The little autocratic clique that prevented Muslims from access to the Sacred Mosque had their punishment not long afterwards. They pretended to be its guardians. But were they? Could they be? Only the righteous could be true guardians to Allah's places of worship, and particularly to the Central House of the Ka'ba. It was to be a place of pure worship, while their idolatrous worship was mere mummery,- whistling and clapping of hands. All false worship advertises itself by noise and unseemly riot: it is said that the Pagans used to go naked round the Ka'ba.

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8:33
وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ ۚ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ Wam a k a na All a hu liyuAAa thth ibahum waanta feehim wam a k a na All a hu muAAa thth ibahum wahum yastaghfiroon a
But God did not choose thus to chastise them while thou [O Prophet] wert still among them,33 nor would God chastise them when they [might yet] ask for forgiveness.
  - Mohammad Asad

I.e., in Mecca, before the exodus to Medina.

But Allah would not punish them while you were present in their midst. Nor does Allah punish people while they are asking His forgiveness.
  - Muhammad Farooq-i-Azam Malik
But Allah would never punish them while you 'O Prophet' were in their midst. Nor would He ever punish them if they prayed for forgiveness.
  - Mustafa Khattab
But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness.
  - Marmaduke Pickthall
But Allah was not going to send them a penalty whilst thou wast amongst them; nor was He going to send it whilst they could ask for pardon.
  - Abdullah Yusuf Ali

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8:34
وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ ٱللَّهُ وَهُمْ يَصُدُّونَ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَمَا كَانُوٓا۟ أَوْلِيَآءَهُۥٓ ۚ إِنْ أَوْلِيَآؤُهُۥٓ إِلَّا ٱلْمُتَّقُونَ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ Wam a lahum all a yuAAa thth ibahumu All a hu wahum ya s uddoona AAani almasjidi al h ar a mi wam a k a noo awliy a ahu in awliy a ohu ill a almuttaqoona wal a kinna aktharahum l a yaAAlamoon a
But what have they [now] in their favour that God should not chastise them - seeing that they bar [the believers] from the Inviolable House of Worship, although they are not its [rightful] guardians?34 None but the God-conscious can be its guardians: but of this most of these [evildoers] are unaware;
  - Mohammad Asad

At the time of the revelation of this surah (the year 2 H.) Mecca was still in the possession of the hostile Quraysh, and no Muslim was allowed to enter it. Owing to their descent from Abraham, the Quraysh considered themselves entitled to the guardianship of the Ka'bah ("the Inviolable House of Worship"), which had been built by Abraham as the first temple ever dedicated to the One God (see surah {2}, note [102]). The Qur'an refutes this contention, just as it refutes the claim of the children of Israel to being "the chosen people" by virtue of their descent from Abraham. (Cf. in this connection 2:124 , and especially the last sentence, "My covenant does not embrace the wrongdoers.") Although they still retained a modicum of belief in God, the Quraysh had entirely forsaken the unitarian faith of Abraham, thus forfeiting any moral claim to the guardianship of the Temple (al-bayt) built by him.

But now there is no reason why Allah should not punish them when they are blocking others from the Masjid-al-Haram (Ka'bah), whereas they are not its lawful guardians. In fact, its only guardians are those who fear Allah, even though most of them do not understand.
  - Muhammad Farooq-i-Azam Malik
And why should Allah not punish them while they hinder pilgrims from the Sacred Mosque, claiming to be its rightful guardians? None has the right to guardianship except those mindful 'of Allah', but most pagans do not know.
  - Mustafa Khattab
What (plea) have they that Allah should not punish them, when they debar (His servants) from the Inviolable Place of Worship, though they are not its fitting guardians. Its fitting guardians are those only who keep their duty to Allah. But most of them know not.
  - Marmaduke Pickthall
But what plea have they that Allah should not punish them when they keep out (men) from the sacred Mosque and they are not its guardians? No men can be its guardians except the righteous; but most of them do not understand.
  - Abdullah Yusuf Ali

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8:35
وَمَا كَانَ صَلَاتُهُمْ عِندَ ٱلْبَيْتِ إِلَّا مُكَآءً وَتَصْدِيَةً ۚ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ Wam a k a na s al a tuhum AAinda albayti ill a muk a an wata s diyatan fa th ooqoo alAAa tha ba bim a kuntum takfuroon a
and their prayers before the Temple are nothing but whistling and clapping of hands.35 Taste then, [O unbelievers,] this chastisement as an outcome of your persistent denial of the truth36!
  - Mohammad Asad

I.e., devoid of all spiritual contents. Some of the early authorities maintain that dancing around the Ka'bah, accompanied by whistling and hand-clapping, was actually a ritual practiced by the pre-Islamic Arabs. Although this explanation is quite plausible, it would appear from the context that the expression "whistling and clapping of hands" is used here metaphorically, to denote the spiritual emptiness of the religious rituals of people who are wont to attribute a quasi-divine efficacy to all manner of circumstantial "forces" - like wealth, power, social status, "luck", etc.

The chastisement or suffering referred to here was their crushing defeat at Badr.

Their prayer at the House of Allah is nothing but whistling and clapping of hands: whose only answer can be, "Taste the punishment because of your denying the truth."
  - Muhammad Farooq-i-Azam Malik
Their prayer at the Sacred House was nothing but whistling and clapping. So taste the punishment for your disbelief.
  - Mustafa Khattab
And their worship at the (holy) House is naught but whistling and hand clapping. Therefore (it is said unto them): Taste of the doom because ye disbelieve.
  - Marmaduke Pickthall
Their prayer at the house (of Allah) is nothing but whistling and clapping of hands: (its only answer can be) "taste ye the penalty because ye blasphemed."
  - Abdullah Yusuf Ali

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8:36
إِنَّ ٱلَّذِينَ كَفَرُوا۟ يُنفِقُونَ أَمْوَٰلَهُمْ لِيَصُدُّوا۟ عَن سَبِيلِ ٱللَّهِ ۚ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ ۗ وَٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ جَهَنَّمَ يُحْشَرُونَ Inna alla th eena kafaroo yunfiqoona amw a lahum liya s uddoo AAan sabeeli All a hi fasayunfiqoonah a thumma takoonu AAalayhim h asratan thumma yughlaboona wa a lla th eena kafaroo il a jahannama yu h sharoon a
Behold, those who are bent on denying the truth are spending their riches in order to turn others away from the path of God; and they will go on spending them until they become [a source of] intense regret for them; and then they will be overcome! And those who [until their death] have denied the truth shall be gathered unto hell,
  - Mohammad Asad
Surely the unbelievers spend their wealth in blocking the way of Allah and so will they continue to spend; but in the end these very efforts will become the cause of their regrets; at length they will be defeated, and in the hereafter these unbelievers will be gathered together and driven to hell,
  - Muhammad Farooq-i-Azam Malik
Surely the disbelievers spend their wealth to hinder others from the Path of Allah. They will continue to spend to the point of regret. Then they will be defeated and the disbelievers will be driven into Hell,
  - Mustafa Khattab
Lo! those who disbelieve spend their wealth in order that they may debar (men) from the way of Allah. They will spend it, then it will become an anguish for them, then they will be conquered. And those who disbelieve will be gathered unto hell,
  - Marmaduke Pickthall
The unbelievers spend their wealth to hinder (men) from the path of Allah and so will they continue to spend; but in the end they will have (only) regrets and sighs; at length they will be overcome: and the unbelievers will be gathered together to Hell.
  - Abdullah Yusuf Ali

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8:37
لِيَمِيزَ ٱللَّهُ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ وَيَجْعَلَ ٱلْخَبِيثَ بَعْضَهُۥ عَلَىٰ بَعْضٍ فَيَرْكُمَهُۥ جَمِيعًا فَيَجْعَلَهُۥ فِى جَهَنَّمَ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ Liyameeza All a hu alkhabeetha mina a l tt ayyibi wayajAAala alkhabeetha baAA d ahu AAal a baAA d in fayarkumahu jameeAAan fayajAAalahu fee jahannama ol a ika humu alkh a siroon a
so that God might separate the bad from the good, and join the bad with one another, and link them all together [within His condemnation], and then place them in hell. They, they are the lost!
  - Mohammad Asad
in order that Allah may separate the filthy from the pure. He will heap the filthy one upon another, altogether, and then cast them into hell. They are the ones who will be the losers.
  - Muhammad Farooq-i-Azam Malik
so Allah may separate the evil from the good. He will pile up the evil ones all together and then cast them into Hell. They are the 'true' losers.
  - Mustafa Khattab
That Allah may separate the wicked from the good. The wicked will He place piece upon piece, and heap them all together, and consign them unto hell. Such verily are the losers.
  - Marmaduke Pickthall
In order that Allah may separate the impure from the pure put the impure one on another heap them together and cast them into hell. They will be the ones to have lost. 1206
  - Abdullah Yusuf Ali

It is only when matters are brought to an issue that evil is separated distinctly from the good. Then evil consorts with evil, and good with good. The evil will be piled into a heap. When the cup is full, the punishment will come. There will be no mistake about it. The good should not be discouraged, because in fighting against them, all forces of evil join together and pool their resources together. The more they do so, the easier is the final arbitrament. It is all in Allah's Plan.

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8:38
قُل لِّلَّذِينَ كَفَرُوٓا۟ إِن يَنتَهُوا۟ يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ وَإِن يَعُودُوا۟ فَقَدْ مَضَتْ سُنَّتُ ٱلْأَوَّلِينَ Qul lilla th eena kafaroo in yantahoo yughfar lahum m a qad salafa wain yaAAoodoo faqad ma d at sunnatu alawwaleen a
Tell those who are bent on denying the truth that if they desist,37 all that is past shall be forgiven them; but if they revert [to their wrongdoing], let them remember what happened to the like of them in times gone by.38
  - Mohammad Asad

I.e., from their endeavour to turn others way from the path of God and from waging war against the believers.

Lit., "the example (sunnah) of the people of old times has already come to pass": an allusion to the disasters that have overtaken, and are bound to overtake, those who persistently deny moral truths.

O Prophet, tell the unbelievers that if they desist from unbelief their past shall be forgiven; but if they persist in sin, let them reflect upon the fate of their forefathers.
  - Muhammad Farooq-i-Azam Malik
Tell the disbelievers that if they desist, their past will be forgiven. But if they persist, then they have an example in those destroyed before them.
  - Mustafa Khattab
Tell those who disbelieve that if they cease (from persecution of believers) that which is past will be forgiven them; but if they return (thereto) then the example of the men of old hath already gone (before them, for a warning).
  - Marmaduke Pickthall
Say to the unbelievers if (now) they desist (from unbelief) their past would be forgiven them; but if they persist the punishment of those before them is already (a matter of warning for them).
  - Abdullah Yusuf Ali

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8:39
وَقَـٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ ٱلدِّينُ كُلُّهُۥ لِلَّهِ ۚ فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ Waq a tiloohum h att a l a takoona fitnatun wayakoona a l ddeenu kulluhu lill a hi faini intahaw fainna All a ha bim a yaAAmaloona ba s eer un
And fight against them until there is no more oppression and all worship is devoted to God alone.39 And if they desist - behold, God sees all that they do;40
  - Mohammad Asad

I.e., until man is free to worship God. Cf. the identical phrase in 2:193 , and the corresponding note. Both these passages stress self-defence - in the widest sense of this word - as the only justification of war.

I.e., He knows their motives, and will requite them according to their merits.

O believers, fight them until there is no more mischief and the Deen of Allah (way of life prescribed by Allah) is established completely; but if they do stop from mischief, then surely Allah is observant of all their actions.
  - Muhammad Farooq-i-Azam Malik
Fight against them until there is no more persecution- and 'your' devotion will be entirely to Allah. But if they desist, then surely Allah is All-Seeing of what they do.
  - Mustafa Khattab
And fight them until persecution is no more, and religion is all for Allah. But if they cease, then lo! Allah is Seer of what they do.
  - Marmaduke Pickthall
And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah altogether and everywhere; but if they cease verily Allah doth see all that they do. 1207 1208
  - Abdullah Yusuf Ali

Cf. ii. 193 and n.

If they cease from fighting and from the persecution of truth, Allah judges then by their actions and their motives, and would not wish that they should be harassed with further hostility. But if they refuse all terms, the righteous have nothing to fear: Allah will help and protect them.

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8:40
وَإِن تَوَلَّوْا۟ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَوْلَىٰكُمْ ۚ نِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ Wain tawallaw fa i AAlamoo anna All a ha mawl a kum niAAma almawl a waniAAma a l nna s eer u
and if they turn away [from righteousness], know that God is your Lord Supreme: [and] how excellent is this Lord Supreme, and how excellent this Giver of Succour!
  - Mohammad Asad
If they give no heed, then you should know that Allah is your protector. He is the best to protect and the best to help.
  - Muhammad Farooq-i-Azam Malik
And if they do not comply, then know that Allah is your Protector. What an excellent Protector, and what an excellent Helper!
  - Mustafa Khattab
And if they turn away, then know that Allah is your Befriender, a transcendent Patron, a transcendent Helper!
  - Marmaduke Pickthall
If they refuse be sure that Allah is your protector the best to protect and the best to help.
  - Abdullah Yusuf Ali

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8:41
وَٱعْلَمُوٓا۟ أَنَّمَا غَنِمْتُم مِّن شَىْءٍ فَأَنَّ لِلَّهِ خُمُسَهُۥ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱبْنِ ٱلسَّبِيلِ إِن كُنتُمْ ءَامَنتُم بِٱللَّهِ وَمَآ أَنزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ ٱلْفُرْقَانِ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Wa i AAlamoo annam a ghanimtum min shayin faanna lill a hi khumusahu wali l rrasooli wali th ee alqurb a wa a lyat a m a wa a lmas a keeni wa i bni a l ssabeeli in kuntum a mantum bi A ll a hi wam a anzaln a AAal a AAabdin a yawma alfurq a ni yawma iltaq a aljamAA a ni wa A ll a hu AAal a kulli shayin qadeer un
AND KNOW that whatever booty you acquire [in war], one-fifth thereof belongs to God and the Apostle, and the near of kin, and the orphans, and the needy, and the wayfarer.41 [This you must observe] if you believe in God and in what We bestowed from on high upon Our servant on the day when the true was distinguished from the false - the day when the two hosts met in battle. And God has the power to will anything.42
  - Mohammad Asad

According to verse {1} of this surah, "all spoils of war belong to God and the Apostle", i.e., are to be administered by the authorities of an Islamic state in the interests of the common weal. Most of the great Islamic jurists are of the opinion that whereas four-fifths of all spoils may either be distributed among those who actively took part in the war effort or may be otherwise utilized for the welfare of the community, one-fifth must be reserved for the specific purposes enumerated in the above verse, including a share "for God and the Apostle" (which is obviously a metonym for a government that rules in accordance with the laws of the Qur'an and the teachings of God's Apostle); this latter share is to be used for the exigencies of state administration. Since a full discussion of this complex juridical problem would go far beyond the scope of these explanatory notes, the reader is referred, in particular, to Manar X, 4ff., where the views of the classical exponents of Islamic jurisprudence are summarized. - For the term ibn as-sabil occurring in this verse, see surah {2}, note [145]. By "the near of kin and the orphans" apparently the relatives of fallen combatants are meant in this context.

I.e., "He can grant you victory or can withhold it from you". The battle of Badr is described here as "the day when the true was distinguished from the false" (yawm al-furqan) because on that occasion a small and poorly armed group of believers utterly destroyed an infinitely better equipped army more than three times its number. The revelation referred to in this connection was God's promise of victory, given in verses {12-14} of this surah. (See also note [38] on 2:53 .)

Know that one-fifth of the booty (spoils of war) is for Allah, His Rasool, close relatives of the Rasool, orphans, the needy and the wayfarer, if you do believe in Allah and in what We revealed to Our servant on the day of distinction (between right and wrong), the day when two armies met in combat. Allah has power over everything.
  - Muhammad Farooq-i-Azam Malik
Know that whatever spoils you take, one-fifth is for Allah and the Messenger, his close relatives, orphans, the poor, and 'needy' travellers, if you 'truly' believe in Allah and what We revealed to Our servant on that decisive day when the two armies met 'at Badr'. And Allah is Most Capable of everything.
  - Mustafa Khattab
And know that whatever ye take as spoils of war, lo! a fifth thereof is for Allah, and for the messenger and for the kinsmen (who hath need) and orphans and the needy and the wayfarer; if ye believe in Allah and that which We revealed unto Our slave on the Day of Discrimination, the day when the two armies met. And Allah is Able to do all things.
  - Marmaduke Pickthall
And know that out of all the booty that ye may acquire (in war) a fifth share is assigned to Allah and to the apostle and to near relatives orphans the needy and the wayfarer if ye do believe in Allah and in the revelation We sent down to Our servant on the day of testing the day of the meeting of the two forces. For Allah hath power over all things. 1209 1210 1211
  - Abdullah Yusuf Ali

The rule is that a fifth share is set apart for the Imam (the Commander) and the rest is divided among the forces. The fifth share reserved is expressed to be for Allah and the Prophet, and for charitable purposes for those to whom charity is due. Ultimately everything is at the disposal of Allah and His Prophet: viii. 1: but four-fifths are divided, and only one-fifth is retained for the special purposes. The Imam has discretion as to the mode of division. In the Prophet's life-time a certain portion was assigned to him and his near relatives.

Testing: Furqan: Criterion between right and wrong, decision between the forces of faith and unbelief. The battle of Badr is called by this name. See viii. 29 and n. 1202.

Allah's power is shown in the events detailed in the three verses following (vv. 42-44), leading to the complete victory of the Muslims over the pagan Quraish.

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8:42
إِذْ أَنتُم بِٱلْعُدْوَةِ ٱلدُّنْيَا وَهُم بِٱلْعُدْوَةِ ٱلْقُصْوَىٰ وَٱلرَّكْبُ أَسْفَلَ مِنكُمْ ۚ وَلَوْ تَوَاعَدتُّمْ لَٱخْتَلَفْتُمْ فِى ٱلْمِيعَـٰدِ ۙ وَلَـٰكِن لِّيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا لِّيَهْلِكَ مَنْ هَلَكَ عَنۢ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَىَّ عَنۢ بَيِّنَةٍ ۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ I th antum bi a lAAudwati a l dduny a wahum bi a lAAudwati alqu s w a wa al rrakbu asfala minkum walaw taw a AAadtum la i khtalaftum fee almeeAA a di wal a kin liyaq d iya All a hu amran k a na mafAAoolan liyahlika man halaka AAan bayyinatin waya h y a man h ayya AAan bayyinatin wainna All a ha lasameeAAun AAaleem un
[Remember that day] when you were at the near end of the valley [of Badr], and they were at its farthest end, while the caravan was below you.43 And if you had known that a battle was to take place, you would indeed have refused to accept the challenge:44 but [the battle was brought about nonetheless,] so that God might accomplish a thing [which He willed] to be done,45 [and] that he who would perish might perish in clear evidence of the truth, and that he who would remain alive might live in clear evidence of the truth.46 And, behold, God is indeed all-hearing, all-knowing.
  - Mohammad Asad

Before the beginning of the battle, the Prophet and his followers were encamped in the northern part of the valley of Badr, nearest to Medina, while their enemies, having come from Mecca, occupied its southern part. The Meccan trade caravan, coming from Syria under the leadership of Abu Sufyan, was in the meantime proceeding southwards through the coastal lowlands (see introductory note to this surah).

This is a very free rendering of the elliptic phrase which runs, literally, thus: "And if you had mutually made an appointment, you would indeed have failed to keep the appointment" - i.e., for battle. As already mentioned in the introductory note to this surah, most of the Prophet's followers had been under the impression that their objective was the relatively weak trade caravan, and some of them were dismayed at finding themselves face to face with the powerful Quraysh army advancing from the south.

According to all the commentators, the words interpolated by me between brackets are implied in this highly elliptical sentence. Literally translated, its last words might be rendered as "a thing that was [already] done": meaning that if God decrees a thing, it must inevitably come about, and may therefore be described as already done.

Some of the great commentators understand this sentence in a metaphorical sense, with "destruction" signifying persistence in denying the truth (kufr), and "life" being synonymous with faith. According to this interpretation, the above sentence would have the following meaning: "... so that the denial of the truth on the part of him who has denied it, and the faith of him who has attained to it, might become clearly evident" (Zamakhshari); or "let him who is bent on denying the truth go on denying it after this clear evidence of God's will, and let him who has attained to belief go on believing" (Ibn Ishaq, as quoted by Ibn Kathir). In my opinion, however, it is preferable to interpret the references to death and life in their prima-facie (that is, not metaphorical) sense - namely, as applying to the death or survival of all who took part in the battle of Badr, believers and unbelievers alike: the believers who fell in that battle died conscious of being martyrs in God's cause, and those who survived could now clearly discern God's hand in their victory; while the dead among the deniers of the truth had clearly given their lives for nothing, and those of them who survived must now realize that their crushing defeat was due, in the last resort, to something infinitely greater than the valour of the Muslims (cf. verse {17}, and the corresponding notes).

Remember when you were on this side of the valley and they on the farther side, and the caravan was on lower ground than you both. If you had made a mutual appointment to fight, you would have certainly failed; but Allah sought to accomplish what He has ordained, that those who were destined to perish might die by clear proof and those who were destined to live might survive by clear proof. Surely, Allah is He Who hears all and knows all.
  - Muhammad Farooq-i-Azam Malik
'Remember' when you were on the near side of the valley, your enemy on the far side, and the caravan was below you. Even if the two armies had made an appointment 'to meet', both would have certainly missed it.1 Still it transpired so Allah may establish what He had destined- that those who were to perish and those who were to survive might do so after the truth had been made clear to both. Surely Allah is All-Hearing, All-Knowing.
  - Mustafa Khattab

 The battle was not planned since the Muslim force was after the caravan. Had the two armies made plans to meet in battle at that time and place, they both probably would have missed each other.

When ye were on the near bank (of the valley) and they were on the yonder bank, and the caravan was below you (on the coast plain). And had ye trysted to meet one another ye surely would have failed to keep the tryst, but (it happened, as it did, without the forethought of either of you) that Allah might conclude a thing that must be done; that he who perished (on that day) might perish by a clear proof (of His sovereignty) and he who survived might survive by a clear proof (of His sovereignty). Lo! Allah in truth is Hearer, Knower.
  - Marmaduke Pickthall
Remember ye were on the hither side of the valley and they on the farther side and the caravan on lower ground than ye. Even if ye had made a mutual appointment to meet ye would certainly have failed in the appointment: but (thus ye met) that Allah might accomplish a matter already enacted; that those who died might die after a clear sign (had been given) and those who lived might live after a clear sign (had been given). And verily Allah is He Who heareth and knoweth (all things). 1212 1213
  - Abdullah Yusuf Ali

The little Islamic force from Madinah went out to meet the big Makkan army, and they met on the two sides of a valley at Badr, while the Quraish caravan was on lower ground towards the sea, about 3 miles from Badr.

They were all at cross purposes. The caravan was making for Makkah, but scarcely thought it could get there. The Quraish force was trying to save the caravan and then annihilate the Muslims. The Muslims had decided to attack the Quraish army from Makkah which turned out to be big, more than three times their number. Yet the two forces met, precisely at the spot and at the time when a decisive battle should take place and the Muslims dispose of the pretensions of the Makkans. If they had carefully planned a mutual appointment, they could not have carried it out more precisely. On the Muslim side the few martyrs knew that the victory was theirs and those who survived the battle enjoyed the fruits of the victory. On the pagan side, both those who died and those who lived knew fully the issue joined. Even psychologically both sides went in with full determination to decide the issue.

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8:43
إِذْ يُرِيكَهُمُ ٱللَّهُ فِى مَنَامِكَ قَلِيلًا ۖ وَلَوْ أَرَىٰكَهُمْ كَثِيرًا لَّفَشِلْتُمْ وَلَتَنَـٰزَعْتُمْ فِى ٱلْأَمْرِ وَلَـٰكِنَّ ٱللَّهَ سَلَّمَ ۗ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ I th yureekahumu All a hu fee man a mika qaleelan walaw ar a kahum katheeran lafashiltum walatan a zaAAtum fee alamri wal a kinna All a ha sallama innahu AAaleemun bi tha ti a l ss udoor i
Lo! God showed them to thee in a dream as few:47 for, had He shown them to you as many, you would surely have lost heart, and would surely have disagreed with one another about what to do.48 But God saved [you from this]: verily, He has full knowledge of what is the hearts [of men].
  - Mohammad Asad

Lit., "in thy dream" - obviously relating to a dream which the Prophet had had just before the encounter at Badr. We have no authentic Tradition to this effect, but the tabi'i Mujahid is quoted as having said, "God had shown the enemies to the Prophet, in a dream, as few; he informed his Companions accordingly, and this encouraged them greatly" (Razi and Ibn Kathir, with minor variants).

Lit., "about the matter" - i.e., about the advisability of giving battle or retreating.

Also remember that Allah made them appear in your dream as few in number; if He had shown them to you as many in number, you would surely have been discouraged and you would have disputed in your decision. But Allah saved you; surely He knows the very secrets of the hearts.
  - Muhammad Farooq-i-Azam Malik
'Remember, O Prophet,' when Allah showed them in your dream as few in number. Had He shown them to you as many, you 'believers' would have certainly faltered and disputed in the matter. But Allah spared you 'from that'. Surely He knows best what is 'hidden' in the heart.
  - Mustafa Khattab
When Allah showed them unto thee (O Muhammad) in thy dream as few in number, and if He had shown them to thee as many, ye (Muslims) would have faltered and would have quarrelled over the affair. But Allah saved (you). Lo! He knoweth what is in the breasts (of men).
  - Marmaduke Pickthall
Remember in thy dream Allah showed them to thee as few: if He had shown them to thee as many ye would surely have been discouraged and ye would surely have disputed in (your) decision: but Allah saved (you): for He knoweth well the (secrets) of (all) hearts.
  - Abdullah Yusuf Ali

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8:44
وَإِذْ يُرِيكُمُوهُمْ إِذِ ٱلْتَقَيْتُمْ فِىٓ أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِىٓ أَعْيُنِهِمْ لِيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ Wai th yureekumoohum i th i iltaqaytum fee aAAyunikum qaleelan wayuqallilukum fee aAAyunihim liyaq d iya All a hu amran k a na mafAAoolan wail a All a hi turjaAAu alomoor u
And so, when you met in battle, He made them appear as few in your eyes - just as He made you appear as of little account in their eyes - so that God might accomplish a thing [which He willed] to be done:49 for all things go back to God [as their source].
  - Mohammad Asad

See note [45] above. Since at the time of the actual encounter the Muslims could no longer be in doubt as to the great number of the enemy force, the phrase "He made them appear as few in your eyes" has obviously a metaphorical meaning: it implies that, by that time, the Prophet's followers were so full of courage that the enemy appeared insignificant to them. The Quraysh, on the other hand, were so conscious of their own power and numerical superiority that the Muslims appeared but of little account to them - a mistake which ultimately cost them the battle and a great number of lives.

And remember when you met them in the encounter, He showed them to you as few in number in your eyes and He made you appear as a few in number in their eyes so that Allah might accomplish what He had ordained: for ultimately all affairs return to Allah for decision.
  - Muhammad Farooq-i-Azam Malik
Then when your armies met, Allah made them appear as few in your eyes, and made you appear as few in theirs, so Allah may establish what He had destined. And to Allah 'all' matters will be returned 'for judgment'.
  - Mustafa Khattab
And when He made you (Muslims), when ye met (them), see them with your eyes as few, and lessened you in their eyes, (it was) that Allah might conclude a thing that must be done. Unto Allah all things are brought back.
  - Marmaduke Pickthall
And remember when ye met He showed them to you as few in your eyes and He made you appear as contemptible in their eyes: That Allah might accomplish a matter already enacted: for to Allah do all questions go back (for decision). 1214
  - Abdullah Yusuf Ali

The Muslim army though they knew their worldly disadvantage, did not realise the full odds against them. The Makkans came exulting in any case, and they despised the contemptible little force, opposed to them. Even though they thought the Muslim force was twice as great as it was (iii. 13), still that number was contemptible, when taken with its poor equipment. Both these psychological visions subserved the main Plan, which was to bring the matter to a decisive issue, whether the Pagans of Makkah were to continue their arrogant oppression, or the religion of Allah was to be established in freedom and honour.

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8:45
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا لَقِيتُمْ فِئَةً فَٱثْبُتُوا۟ وَٱذْكُرُوا۟ ٱللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ Y a ayyuh a alla th eena a manoo i tha laqeetum fiatan fa o thbutoo wa o th kuroo All a ha katheeran laAAallakum tufli h oon a
[Hence,] O you who have attained to faith, when you meet a host in battle, be firm, and remember God often, so that you might attain to a happy state!
  - Mohammad Asad
O believers! When you encounter an enemy in a combat, be firm and frequently remember Allah so that you may be successful.
  - Muhammad Farooq-i-Azam Malik
O believers! When you face an enemy, stand firm and remember Allah often so you may triumph.
  - Mustafa Khattab
O ye who believe! When ye meet an army, hold firm and think of Allah much, that ye may be successful.
  - Marmaduke Pickthall
O ye who believe! when ye meet a force be firm and call Allah in remembrance much (and often); that ye may prosper.
  - Abdullah Yusuf Ali

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