Surah 8. Al-Anfal

And pay heed unto God and His Apostle, and do not [allow yourselves to] be at variance with one another, lest you lose heart and your moral strength desert you.⁵⁰ And be patient in adversity: for, verily, God is with those who are patient in adversity.

  - Mohammad Asad

The relevant word is rih, which literally signifies "wind"; it is used metaphorically to denote "spirit" or "moral strength".

Obey Allah and His Rasool and do not argue with one another, lest you lose courage and weaken your strength. Show patience, surely Allah is on the side of the patient.

  - Muhammad Farooq-i-Azam Malik

Obey Allah and His Messenger and do not dispute with one another, or you would be discouraged and weakened. Persevere! Surely Allah is with those who persevere.

  - Mustafa Khattab

And obey Allah and His messenger, and dispute not one with another lest ye falter and your strength depart from you; but be steadfast! Lo! Allah is with the steadfast.

  - Marmaduke Pickthall

And obey Allah and His apostle; and fall into no disputes lest ye lose heart and your power depart; and be patient and persevering: for Allah is with those who patiently persevere. ¹²¹⁵

  - Abdullah Yusuf Ali

A fine description of the Muslim virtues which make for success and whose loss brings about humiliation and failure. "Power": literally, "wind",-the favourable wind for a sailing ship.

And be not like those [unbelievers] who went forth from their homelands full of self-conceit and a desire to be seen and praised by men:⁵¹ for they were trying to turn others away from the path of God - the while God encompassed all their doings [with His might].

  - Mohammad Asad

A reference to the Quraysh army which set forth from Mecca under the leadership of Abu Jahl in the conviction that they would destroy the Prophet and his followers. These words imply a warning to the believers, of all times, never to go to war boastfully and for the sake of empty glory.

Do not be like those who started from their homes recklessly and in order to be seen by everybody and debar others from the Way of Allah. Allah encompasses all their actions.

  - Muhammad Farooq-i-Azam Malik

Do not be like those 'pagans' who left their homes arrogantly, only to be seen by people and to hinder others from Allah's Path. And Allah is Fully Aware of what they do.

  - Mustafa Khattab

Be not as those who came forth from their dwellings boastfully and to be seen of men, and debar (men) from the way of Allah, while Allah is surrounding all they do.

  - Marmaduke Pickthall

And be not like those who started from their homes insolently and to be seen of men and to hinder (men) from the path of Allah: for Allah compasseth round about all that they do. ¹²¹⁶

  - Abdullah Yusuf Ali

A true description of the Makkan army which met its doom.

And, lo, Satan made all their doings seem goodly to them, and said, "No one can overcome you this day, for, behold, I shall be your protector!"⁵² - but as soon as the two hosts came within sight of one another, he turned on his heels and said, "Behold, I am not responsible for you: behold, I see something that you do not see: behold, I fear God - for God is severe in retribution!"⁵³

  - Mohammad Asad

Lit., "your neighbour" - an expression derived from the ancient Arabian principle that a man is honour-bound to aid and protect his neighbours.

This allegory of Satan's blandishments and of his subsequent abandonment of the sinner occurs, in a more general form, in 59:16 .

Remember when Shaitan made their actions seem attractive to them, and said: "No one from mankind can overcome you today, for I will be at hand to help you." Yet when the two armies came within sight of each other he turned upon his heels saying: " I am done with you, for I can see what you cannot. I fear Allah, for Allah is severe in punishment.

  - Muhammad Farooq-i-Azam Malik

And 'remember' when Satan made their 'evil' deeds appealing to them, and said, 'No one can overcome you today. I am surely by your side.' But when the two forces faced off, he cowered and said, 'I have absolutely nothing to do with you. I certainly see what you do not see. I truly fear Allah, for Allah is severe in punishment.'

  - Mustafa Khattab

And when Satan made their deeds seem fair to them and said: No one of mankind can conquer you this day, for I am your protector. But when the armies came in sight of one another, he took flight, saying: Lo! I am guiltless of you. Lo! I see that which ye see not. Lo! I fear Allah. And Allah is severe in punishment.

  - Marmaduke Pickthall

Remember satan made their (sinful) acts seem alluring to them and said: "No one among men can overcome you this day while I am near to you": but when the two forces came in sight of each other he turned on his heels and said: "Lo! I am clear of you; lo! I see what ye see not; lo! I fear Allah; for Allah is strict in punishment. ¹²¹⁷

  - Abdullah Yusuf Ali

It is the way with the leaders of evil, when they find their cause lost, that they wash their hands of their followers and leave them in the lurch. They see more clearly than their dupes. They are not simpletons: they know the consequences of the wrath of Allah. Satan's "fear" of Allah is terror combined with hatred,-the very opposite of the feeling which is described in Taqwa viz., the desire to avoid doing anything against Allah's will, such desire being founded on trust in Allah and the love of Allah.

At the same time, the hypocrites and those in whose hearts was disease were saying, "Their faith has deluded these [believers]!"⁵⁴ But he who places his trust in God [knows that], verily, God is almighty, wise.

  - Mohammad Asad

I.e., into thinking that in spite of their numerical weakness and lack of arms, they could withstand the powerful Meccan army. The term din, often denoting "religion", obviously stands here for the attitude one has towards his religion: in another word, one's faith. "Those in whose hearts was disease" is a reference to the vacillating and faint-hearted among the Prophet's followers, who were afraid of meeting the Quraysh in battle. - The particle idh which introduces this sentence has often the meaning of "when"; in this case, however, it signifies "at the same time".

At that time the hypocrites and all those who had malice in their hearts were saying: "Their religion has deceived them." But you should know that anyone who puts his trust in Allah will find Allah Mighty, Wise.

  - Muhammad Farooq-i-Azam Malik

'Remember' when the hypocrites and those with sickness in their hearts said, 'These 'believers' are deluded by their faith.' But whoever puts their trust in Allah, surely Allah is Almighty, All-Wise.

  - Mustafa Khattab

When the hypocrites and those in whose hearts is a disease said: Their religion hath deluded these. Whoso putteth his trust in Allah (will find that) lo! Allah is Mighty, Wise.

  - Marmaduke Pickthall

Lo! the hypocrites say and those in whose hearts is a disease: "these people--their religion has misled them." But if any trust in Allah behold! Allah is Exalted in might Wise. ¹²¹⁸

  - Abdullah Yusuf Ali

Cf. ii. 10 "disease in the heart." Trust in Allah brings its own reward: our eyes are opened, and we see how great, good, and wise is the Cherisher of the Worlds. Others may sneer and despise. But the blessing of Allah keeps our minds fresh and our hearts contented.

AND IF thou couldst but see [how it will be] when He causes those who are bent on denying the truth to die: the angels will strike their faces and their backs,⁵⁵ and [will say]: "Taste suffering through fire

  - Mohammad Asad

Or: ".. . when the angels gather in death those who were bent on denying the truth, they strike...", etc. - depending on whether one attributes the pronoun in yatawaffa to the angels, which gives the reading "they gather [them] in death", or to God, in which case it means "He causes [them] to die" (Zamakhshari and Razi). - The beating of the sinners' faces and backs is, according to Razi, an allegory of their suffering in the life to come in consequence of their having denied the truth while alive in this world: "They have utter darkness behind them and utter darkness before them - and this is the meaning of the words, '[the angels] strike their faces and their backs'." Most of the commentators assume that this passage refers specifically to the pagan Quraysh who fell in the battle of Badr; but while it undoubtedly does apply to them, there is no reason, in my opinion, to restrict its import to this particular historical event - especially in view of the subsequent passages (up to and including verse {55}), which obviously refer to all who are "bent on denying the truth".

If you could only see the angels when they were taking away the souls of the killed unbelievers! They were smiting their faces and their backs saying: "Taste the torment of the conflagration!

  - Muhammad Farooq-i-Azam Malik

If only you could see when the angels take the souls of the disbelievers, beating their faces and backs, 'saying,' 'Taste the torment of burning!

  - Mustafa Khattab

If thou couldst see how the angels receive those who disbelieve, smiting their faces and their backs and (saying): Taste the punishment of burning!

  - Marmaduke Pickthall

If thou couldst see when the angels take the souls of the unbelievers (at death) (how) they smite their faces and their backs (saying): "Taste the penalty of the blazing fire. ¹²¹⁹

  - Abdullah Yusuf Ali

In contrast to the taunt against those who trust in Allah, "that their religion has misled them," is shown the terrible punishment, after death, of those who laughed at Faith.

in return for what your own hands have wrought - for, never does God do the least wrong to His creatures!"

  - Mohammad Asad

This is the punishment for what your hands have sent forth; for Allah is never unjust to His servants."

  - Muhammad Farooq-i-Azam Malik

This is 'the reward' for what your hands have done. And Allah is never unjust to 'His' servants.'

  - Mustafa Khattab

This is for that which your own hands have sent before (to the Judgment), and (know) that Allah is not a tyrant to His slaves.

  - Marmaduke Pickthall

"Because of (the deeds) which your (own) hands sent forth: for Allah is never unjust to His servants: ¹²²⁰

  - Abdullah Yusuf Ali

The punishment is shown to be due to their own deeds of wrong, because Allah is never unjust to the least of His servants.

[To them shall happen] the like of what happened to Pharaoh's people and those who lived before them: they denied the truth of God's messages - and so God took them to task for their sins. Verily God is powerful, severe in retribution!

  - Mohammad Asad

This was the same that happened to the people of Fir'on (Pharaoh) and to those that had gone before them. They also rejected the revelations of Allah and Allah seized them for their sins. Surely Allah is Mighty and severe in punishment.

  - Muhammad Farooq-i-Azam Malik

Their fate is that of the people of Pharaoh and those before them- they all disbelieved in Allah's signs, so Allah seized them for their sins. Indeed, Allah is All-Powerful, severe in punishment.

  - Mustafa Khattab

(Their way is) as the way of Pharaoh's folk and those before them; they disbelieved the revelations of Allah, and Allah took them in their sins. Lo! Allah is Strong, severe in punishment.

  - Marmaduke Pickthall

"(Deeds) after the manner of the people of Pharaoh and of those before them: they rejected the signs of Allah and Allah punished them for their crimes: for Allah is strong and strict in punishment:

  - Abdullah Yusuf Ali

This, because God would never change⁵⁶ the blessings with which He has graced a people unless they change their inner selves:⁵⁷ and [know] that God is all-hearing, all-seeing.

  - Mohammad Asad

I.e., withdraw.

For an explanation of the wide implications of this statement in the context of the law of cause and effect which God has decreed on His creation (and which is described elsewhere in the Qur'an as sunnat Allah, "the way of God"), see my note on the phrase "God does not change men's condition unless they change their inner selves" occurring in 13:11 .

That is because Allah has never changed the blessings which He has bestowed on a people until they themselves changed the condition of their souls; verily Allah hears all and knows all.

  - Muhammad Farooq-i-Azam Malik

This is because Allah would never discontinue His favour to a people until they discontinue their faith. Surely Allah is All-Hearing, All-Knowing.

  - Mustafa Khattab

That is because Allah never changeth the grace He hath bestowed on any people until they first change that which is in their hearts, and (that is) because Allah is Hearer, Knower.

  - Marmaduke Pickthall

"Because Allah will never change the grace which He hath bestowed on a people until they change what is in their (own) souls: and verily Allah is He Who heareth and knoweth (all things)." ¹²²¹

  - Abdullah Yusuf Ali

Allah bestows His grace freely, but He never withdraws it arbitrarily. Before He changes their state and circumstances, an actual state of rebellion and contumacy has arisen in their own souls, which brings about its inevitable punishment.

[To those sinners shall happen] the like of what happened to Pharaoh's people and those who lived before them: they gave the lie to their Sustainer's messages - and so We destroyed them in return for their sins, and caused Pharaoh's people to drown: for they were evildoers all.

  - Mohammad Asad

This same principle was applied to the people of Fir'on and those who have gone before them, they rejected the revelations of their Rabb so We destroyed them for their sins, and We drowned the people of Fir'on; they were all wrongdoers.

  - Muhammad Farooq-i-Azam Malik

That was the case with Pharaoh's people and those before them- they all rejected the signs of their Lord, so We destroyed them for their sins and drowned Pharaoh's people. They were all wrongdoers.

  - Mustafa Khattab

(Their way is) as the way of Pharoah's folk and those before them; they denied the revelations of their Lord, so We destroyed them in their sins. And We drowned the folk of Pharaoh. All were evil doers.

  - Marmaduke Pickthall

"(Deeds) after the manner of the people of Pharaoh and those before them": they treated as false the signs of their Lord; so We destroyed them for their crimes and We drowned the people of Pharaoh: for they were all oppressors and wrong-doers. ¹²²²

  - Abdullah Yusuf Ali

Note that in verse 51, the words were that they rejected the Signs of Allah and were punished: here the words are that they treated the Signs as false and were destroyed:-a higher degree of guilt deserved a severer punishment.

Verily, the vilest creatures in the sight of God are those who are bent on denying the truth and therefore do not believe.⁵⁸

  - Mohammad Asad

Cf. verse {22} of this surah, where the same epithet is applied to human beings "who do not use their reason". In the present instance, it should be noted, the particle fa at the beginning of the phrase fa-hum la yu'minun has the meaning of "and therefore" ("and therefore they do not believe"): thus showing that lack of belief in spiritual verities is a consequence of one's being "bent on denying the truth". Expressed in positive terms, this amounts to the statement that belief in any ethical proposition depends on one's readiness to consider it on its merits and to admit the truth of whatever one's mind judges to be in conformity with other empirically or intuitively established truths. As regards the expression alladhina kafaru, the use of the past tense is meant here, as so often in the Qur'an, to stress the element of intention, and is, therefore, consistently rendered by me - wherever the context warrants it - as "those who are bent on denying the truth" (see also surah {2}, note [6]).

The worst of animals in the sight of Allah are those who reject the truth and do not become believers.

  - Muhammad Farooq-i-Azam Malik

Indeed, the worst of all beings in the sight of Allah are those who persist in disbelief, never to have faith-

  - Mustafa Khattab

Lo! the worst of beasts in Allah's sight are the ungrateful who will not believe;

  - Marmaduke Pickthall

For the worst of beasts in the sight of Allah are those who reject Him: They will not believe. ¹²²³

  - Abdullah Yusuf Ali

In viii. 22 we were warned against "the worst of beasts in the sight of Allah", who do not make use of their faculties of hearing, speaking and understanding, in the service of Allah, and in fact misuse their faculties to blaspheme Allah. The same brute creatures are shone here in another light: they are faithless both to Allah and man.

AS FOR THOSE with whom thou hast made a covenant, and who thereupon break their covenant on every occasion,⁵⁹ not being conscious of God -

  - Mohammad Asad

Lit., "every time". The covenants referred to are agreements between the Muslim community and non-Muslim political groupments. Although this passage is addressed, in the first instance, to the Prophet, the "thou" relates here to every follower of the Qur'an and, thus, to the Muslim community of all times. With the above verse, the discourse returns to the subject of war with unbelievers to which most of this surah is devoted. The reference to the unbelievers' "breaking their covenants" has two implications: firstly, that the establishment of covenants (i.e. of peaceful relations) with non-Muslims is not only permissible but, in fact, desirable (cf. verse {61}); and, secondly, that the Muslims may resort to war only if and when the other party is openly hostile to them.

Those who make treaties with you and time after time violate their treaties, and have no fear of Allah.

  - Muhammad Farooq-i-Azam Malik

'namely' those with whom you 'O Prophet' have entered into treaties, but they violate them every time, not fearing the consequences.

  - Mustafa Khattab

Those of them with whom thou madest a treaty, and, then at every opportunity they break their treaty, and they keep not duty (to Allah).

  - Marmaduke Pickthall

They are those with whom thou didst make a covenant but they break their covenant every time and they have not the fear (of Allah). ¹²²⁴

  - Abdullah Yusuf Ali

The immediate occasion was the repeated treachery of the Banu Quraiza after their treaties with the Muslims. But the general lesson remains, as noted in the two following verses. Treachery in war is doubly wrong, for it endangers so many lives. Such treachery should be punished in such a way that it gets no chance again. Not only the actual perpetrators but those who follow their standard should be rendered powerless. And the broken treaty should be denounced so that the innocent party can at least fight on equal terms. From actual physical warfare we can carry the same lesson to spiritual warfare. A truce or understanding is possible with those who respect definite principles, not with those who have no principles and are merely out for oppression and wickedness. A) The purpose of the verse is to urge Muslims to act against their enemies described above with a severity and resoluteness which would serve as a deterrent to other enemies of Islam who might be inclined to follow their example and act treacherously towards Muslims.

if thou find them at war [with you], make of them a fearsome example for those who follow them,⁶⁰ so that they might take it to heart;

  - Mohammad Asad

Lit., "put to flight, by means of them, those who come after them"; or "terrify through them those who follow them": i.e., "fight against them and inflict an exemplary punishment on them".

If you encounter them in combat, make them a fearsome example for others who would follow them so that they all may learn a lesson.

  - Muhammad Farooq-i-Azam Malik

If you ever encounter them in battle, make a fearsome example of them, so perhaps those who would follow them may be deterred.

  - Mustafa Khattab

If thou comest on them in the war, deal with them so as to strike fear in those who are behind them, that haply they may remember.

  - Marmaduke Pickthall

If ye gain the mastery over them in war disperse with them those who follow them that they may remember.

  - Abdullah Yusuf Ali

or, if thou hast reason to fear treachery⁶¹ from people [with whom thou hast made a covenant], cast it back at them in an equitable manner:⁶² for, verily, God does not love the treacherous!

  - Mohammad Asad

The "reason to fear treachery" must not, of course, be based on mere surmise but on clear, objective evidence (Tabari, Baghawi, Razi; also Manar X, 58).

I.e., "renounce the covenant in an equitable manner ('ala sawa')". Tabari explains this sentence thus: "Before making war on them, inform them that because of the clear evidence of their treachery thou hast renounced the treaty which existed between thee and them, so that both thou and they should know that thou art at war with them." Baghawi, in his commentary on this verse, gives an almost identical interpretation and adds, "so that they should not be under the false impression that thou hast renounced the treaty after having started the war." Thus, the concluding sentence of this verse - "God does not love the treacherous" - is a warning to the believers as well as to their enemies (Manar X, 58 f.).

If you fear treachery from any of your allies, you may fairly retaliate by breaking off the treaty with them (through properly notifying them to that effect), for Allah does not love the treacherous.

  - Muhammad Farooq-i-Azam Malik

And if you 'O Prophet' see signs of betrayal by a people, respond by openly terminating your treaty with them. Surely Allah does not like those who betray.

  - Mustafa Khattab

And if thou fearest treachery from any folk, then throw back to them (their treaty) fairly. Lo! Allah loveth not the treacherous.

  - Marmaduke Pickthall

If thou fearest treachery from any group throw back (their covenant) to them (so as to be) on equal terms: for Allah loveth not the treacherous.

  - Abdullah Yusuf Ali

And let them not think - those who are bent on denying the truth - that they shall escape⁶³ [God]: behold, they can never frustrate [His purpose].

  - Mohammad Asad

Lit., "that they have outstripped".

Let not the unbelievers think that they have won the game; surely they can never frustrate the believers.

  - Muhammad Farooq-i-Azam Malik

Do not let those disbelievers¹ think they are not within reach. They will have no escape.

  - Mustafa Khattab

 Who survived the Battle of Badr.

And let not those who disbelieve suppose that they can outstrip (Allah's purpose). Lo! they cannot escape.

  - Marmaduke Pickthall

Let not the unbelievers think that they can get the better (of Allah): they will never frustrate (them).

  - Abdullah Yusuf Ali

Hence, make ready against them whatever force and war mounts⁶⁴ you are able to muster, so that you might deter thereby the enemies of God, who are your enemies as well,⁶⁵ and others besides them of whom you may be unaware, [but] of whom God is aware; and whatever you may expend⁶⁶ in God's cause shall be repaid to you in full, and you shall not be wronged.

  - Mohammad Asad

Lit., "tethering of horses" (ribat al-khayl): an expression which signifies "holding in readiness mounted troups at all points open to enemy invasion (thughur)"; hence, tropically, the over-all maintenance of military preparedness.

Lit., "God's enemy and your enemy" - implying that every "enemy of God" (i.e., everyone who deliberately opposes and seeks to undermine the moral laws laid down by God) is, eo ipso, an enemy of those who believe in Him.

I.e., of resources, efforts and sacrifice of life.

Muster against them all the military strength and cavalry that you can afford so that you may strike terror into the hearts of the enemy of Allah and of your, and others besides them who are unknown to you but known to Allah. Remember that whatever you will spend in the cause of Allah, shall be paid back to you in full and you shall not be treated unjustly.

  - Muhammad Farooq-i-Azam Malik

Prepare against them what you 'believers' can of 'military' power and cavalry to deter Allah's enemies and your enemies as well as other enemies unknown to you but known to Allah. Whatever you spend in the cause of Allah will be paid to you in full and you will not be wronged.

  - Mustafa Khattab

Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not. Allah knoweth them. Whatsoever ye spend in the way of Allah it will be repaid to you in full, and ye will not be wronged.

  - Marmaduke Pickthall

Against them make ready your strength to the utmost of your power including steeds of war to strike terror into (the hearts of) the enemies of Allah and your enemies and others besides whom ye may not know but whom Allah doth know. Whatever ye shall spend in the cause of Allah shall be repaid unto you and ye shall not be treated unjustly. ^{1225 1226 1227}

  - Abdullah Yusuf Ali

The immediate occasion of this injunction was the weakness of cavalary and appointments of war in the early fights of Islam. But the general meaning follows. In every fight, physical, moral, or spiritual, arm yourself with the best weapons and the best arms against your enemy, so as to instil wholesome respect into him for you and the Cause you stand for.

There are always lurking enemies whom you may not know, but whom Allah knows. It is your duty to be ready against all, for the sacred Cause under whose banner you are fighting.

Be always ready and put all your resources into your Cause. You do not do so in vain. Allah's reward will come in various forms. He knows all, and His reward will always be more generous than you can possibly think of.