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Surah 8. Al-Anfal

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8:51
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّـٰمٍ لِّلْعَبِيدِ Tha lika bim a qaddamat aydeekum waanna All a ha laysa bi th all a min lilAAabeed i
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.

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8:52
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ إِنَّ ٱللَّهَ قَوِىٌّ شَدِيدُ ٱلْعِقَابِ Kadabi a li firAAawna wa a lla th eena min qablihim kafaroo bi a y a ti All a hi faakha th ahumu All a hu bi th unoobihim inna All a ha qawiyyun shadeedu alAAiq a b i
[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

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8:53
ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمْ يَكُ مُغَيِّرًا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ Tha lika bianna All a ha lam yaku mughayyiran niAAmatan anAAamah a AAal a qawmin h att a yughayyiroo m a bianfusihim waanna All a ha sameeAAun AAaleem un
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.

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8:54
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ فَأَهْلَكْنَـٰهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ ۚ وَكُلٌّ كَانُوا۟ ظَـٰلِمِينَ Kadabi a li firAAawna wa a lla th eena min qablihim ka thth aboo bi a y a ti rabbihim faahlakn a hum bi th unoobihim waaghraqn a a la firAAawna wakullun k a noo th a limeen a
[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.

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8:55
إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلَّذِينَ كَفَرُوا۟ فَهُمْ لَا يُؤْمِنُونَ Inna sharra a l ddaw a bbi AAinda All a hi alla th eena kafaroo fahum l a yuminoon a
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.

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8:56
ٱلَّذِينَ عَـٰهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِى كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ Alla th eena AA a hadta minhum thumma yanqu d oona AAahdahum fee kulli marratin wahum l a yattaqoon a
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.

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8:57
فَإِمَّا تَثْقَفَنَّهُمْ فِى ٱلْحَرْبِ فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ Faimm a tathqafannahum fee al h arbi fasharrid bihim man khalfahum laAAallahum ya thth akkaroon a
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

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8:58
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ Waimm a takh a fanna min qawmin khiy a natan fa i nbi th ilayhim AAal a sawain inna All a ha l a yu h ibbu alkh a ineen a
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

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8:59
وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوا۟ سَبَقُوٓا۟ ۚ إِنَّهُمْ لَا يُعْجِزُونَ Wal a ya h sabanna alla th eena kafaroo sabaqoo innahum l a yuAAjizoon a
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

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8:60
وَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمْ وَءَاخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فِى سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ WaaAAiddoo lahum m a ista t aAAtum min quwwatin wamin rib at i alkhayli turhiboona bihi AAaduwwa All a hi waAAaduwwakum wa a khareena min doonihim l a taAAlamoonahumu All a hu yaAAlamuhum wam a tunfiqoo min shayin fee sabeeli All a hi yuwaffa ilaykum waantum l a tu th lamoon a
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.

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8:61
وَإِن جَنَحُوا۟ لِلسَّلْمِ فَٱجْنَحْ لَهَا وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ Wain jana h oo li l ssalmi fa i jna h lah a watawakkal AAal a All a hi innahu huwa a l ssameeAAu alAAaleem u
But if they incline to peace, incline thou to it as well, and place thy trust in God: verily, He alone is all-hearing, all-knowing!
  - Mohammad Asad
If the enemy is inclined towards peace, do make peace with them, and put your trust in Allah. He is the One Who hears all , knows all.
  - Muhammad Farooq-i-Azam Malik
If the enemy is inclined towards peace, make peace with them. And put your trust in Allah. Indeed, He 'alone' is the All-Hearing, All-Knowing.
  - Mustafa Khattab
And if they incline to peace, incline thou also to it, and trust in Allah. Lo! He is the Hearer, the Knower.
  - Marmaduke Pickthall
But if the enemy incline towards peace do thou (also) incline towards peace and trust in Allah: for He is the one that heareth and knoweth (all things). 1228
  - Abdullah Yusuf Ali

While we must always be ready for the good fight lest it be forced on us, even in the midst of the fight we must always be ready for peace if there is any inclination towards peace on the other side. There is no merit merely in a fight by itself. It should be a joyful duty not for itself, but to establish the reign of peace and righteousness and Allah's Law.

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8:62
وَإِن يُرِيدُوٓا۟ أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ ٱللَّهُ ۚ هُوَ ٱلَّذِىٓ أَيَّدَكَ بِنَصْرِهِۦ وَبِٱلْمُؤْمِنِينَ Wain yureedoo an yakhdaAAooka fainna h asbaka All a hu huwa alla th ee ayyadaka bina s rihi wabi a lmumineen a
And should they seek but to deceive thee [by their show of peace] - behold, God is enough for thee!67 He it is who has strengthened thee with His succour, and by giving thee believing followers68
  - Mohammad Asad

The implication is that "even if they offer peace only with a view to deceiving thee, this [offer of] peace must be accepted, since all judgment [of their intentions] must be based on outward evidence alone" (Razi): in other words, mere suspicion cannot be made an excuse for rejecting an offer of peace.

Lit., "and by the believers": thus signifying the visible means (wasitah) by which God succoured the Prophet.

Should they intend to deceive you, verily Allah is All-Sufficient for you. He is the One Who has strengthened you and the believers with His help ,
  - Muhammad Farooq-i-Azam Malik
But if their intention is only to deceive you, then Allah is certainly sufficient for you. He is the One Who has supported you with His help and with the believers.
  - Mustafa Khattab
And if they would deceive thee, then lo! Allah is sufficient for thee. He it is Who supporteth thee with His help and with the believers,
  - Marmaduke Pickthall
Should they intend to deceive thee verily Allah sufficeth thee: He it is that hath strengthened thee with his aid and with (the company of) the believers: 1229
  - Abdullah Yusuf Ali

In working for peace there may be a certain risk of treachery on the other side. We must take that risk: because the men of Faith have Allah's aid to count upon and the strength of the united body of the righteous.

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8:63
وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنفَقْتَ مَا فِى ٱلْأَرْضِ جَمِيعًا مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَـٰكِنَّ ٱللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُۥ عَزِيزٌ حَكِيمٌ Waallafa bayna quloobihim law anfaqta m a fee alar d i jameeAAan m a allafta bayna quloobihim wal a kinna All a ha allafa baynahum innahu AAazeezun h akeem un
whose hearts He has brought together: [for,] if thou hadst expended all that is on earth, thou couldst not have brought their hearts together [by thyself]: but God did bring them together. Verily, He is almighty, wise.
  - Mohammad Asad
through putting affection in their hearts. If you had spent all that is in the earth, you could not have so united their hearts; but Allah has united them. He is Mighty, Wise.
  - Muhammad Farooq-i-Azam Malik
He brought their hearts together. Had you spent all the riches in the earth, you could not have united their hearts. But Allah has united them. Indeed, He is Almighty, All-Wise.
  - Mustafa Khattab
And (as for the believers) hath attuned their hearts. If thou hadst spent all that is in the earth thou couldst not have attuned their hearts, but Allah hath attuned them. Lo! He is Mighty, Wise.
  - Marmaduke Pickthall
And (moreover) He hath put affection between their hearts: not if thou hadst spent all that is in the earth couldst thou have produced that affection but Allah hath done it: for He is Exalted in might Wise. 1230
  - Abdullah Yusuf Ali

On the immediate occasion, the greatest miracle and most wonderful working of Allah's grace was the union of hearts produced among the jarring, war-like, excitable clements of Arabia under the gentle, firm, and wise guidance of Muhammad, the Messenger of Allah. At all times we must pray to Allah for this gift above all,-union, understanding, and pure and sincere affection among those who take Allah's name. With it there is strength and success. Without it there is humiliation, slavery, and moral degradation. There may be many causes of difference and dispute. The reconciliation can only come from the glory and wisdom of Allah.

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8:64
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ Y a ayyuh a a l nnabiyyu h asbuka All a hu wamani ittabaAAaka mina almumineen a
0 Prophet! God is enough for thee and those of the believers who follow thee!
  - Mohammad Asad
O Prophet! Allah is all-sufficient for you and for the believers who follow you.
  - Muhammad Farooq-i-Azam Malik
O Prophet! Allah is sufficient for you and for the believers who follow you.
  - Mustafa Khattab
O Prophet! Allah is sufficient for thee and those who follow thee of the believers.
  - Marmaduke Pickthall
O Apostle! sufficient unto thee is Allah (unto thee) and unto those who follow thee among the believers. 1231
  - Abdullah Yusuf Ali

The Believers: mere lip-profession of belief, or even the kind of belief that does not result in action, is not enough. To those whose belief is so sincere that it results in complete trust in Allah and in fearless action in His service, the consequences on this earth do not matter. Allah's good pleasure is enough for them.

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8:65
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ ۚ إِن يَكُن مِّنكُمْ عِشْرُونَ صَـٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّا۟ئَةٌ يَغْلِبُوٓا۟ أَلْفًا مِّنَ ٱلَّذِينَ كَفَرُوا۟ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ Y a ayyuh a a l nnabiyyu h arri d i almumineena AAal a alqit a li in yakun minkum AAishroona sa biroona yaghliboo miatayni wain yakun minkum miatun yaghliboo alfan mina alla th eena kafaroo biannahum qawmun l a yafqahoon a
0 Prophet! Inspire the believers to conquer all fear of death when fighting,69 [so that,] if there be twenty of you who are patient in adversity, they might overcome two hundred; and [that,] if there be one hundred of you, they might overcome one thousand of those who are bent on denying the truth, because they are people who cannot grasp it.70
  - Mohammad Asad

For an explanation of the phrase harrid al-mu'minin, see surah {4}, note [102]. Consistently with my interpretation, the words 'ala 'l-qital can be rendered here in either of two ways: "[with a view] to fighting" or "when fighting". On the basis of the conventional interpretation of the verb harrid as "urge" or "rouse", the phrase could be translated as "urge the believers to fight": but this, as I have pointed out in the earlier note referred to above, does not convey the true sense of this injunction.

Some of the commentators see in this verse a divine prediction, thus: "If there be twenty of you..., they shall overcome two hundred...", etc. Since, however, history shows that the believers, even at the time of the Prophet, were not always victorious against such odds, the above view is not tenable. In order to understand this passage correctly, we must read it in close conjunction with the opening sentence, "Inspire the believers to conquer all fear of death", whereupon we arrive at the meaning given in my rendering: namely, an exhortation to the believers to conquer all fear of death and to be so patient in adversity that they might be able to overcome an enemy many times their number (Razi; see also Manar X, 87). The concluding words of this verse - "because they are people who cannot grasp it [i.e., the truth]" - can be understood in either of two ways: (a) as giving an additional reason of the true believers' superiority over "those who are bent on denying the truth" (alladhina kafaru), inasmuch as the latter, not believing in the eternal verities and in life after death, cannot rise to that enthusiasm and readiness for self-sacrifice which distinguishes the true believers; or (b) as explaining that "those who are bent on denying the truth" deny it simply because their spiritual deafness and blindness prevents them from grasping it. To my mind, the second of these two interpretations is preferable, and particularly so in view of the fact that the Qur'an often explains in these terms the attitude of "those who deny the truth" (e.g., in 6:25 , 7:179 , 9:87 , etc.).

O Prophet! Rouse the believers to prepare for combat. If there are twenty steadfast among you, they shall vanquish two hundred: if there are one hundred they shall overcome one thousand of the unbelievers, for they are a people who lack understanding.
  - Muhammad Farooq-i-Azam Malik
O Prophet! Motivate the believers to fight. If there are twenty steadfast among you, they will overcome two hundred. And if there are one hundred of you, they will overcome one thousand of the disbelievers, for they are a people who do not comprehend.
  - Mustafa Khattab
O Prophet! Exhort the believers to fight. If there be of you twenty steadfast they shall overcome two hundred, and if there be of you a hundred steadfast they shall overcome a thousand of those who disbelieve, because they (the disbelievers) are a folk without intelligence.
  - Marmaduke Pickthall
O apostle! rouse the believers to the fight. If there are twenty amongst you patient and persevering they will vanquish two hundred: if a hundred they will vanquish a thousand of the unbelievers: for these are a people without understanding. 1232
  - Abdullah Yusuf Ali

In a fight, odds of ten to one against any one are appalling. But they do not daunt the men of faith. Whether they personally win or die, their Cause prevails. They are sure to win: because (1) they have divine aid, and (2) even humanly speaking, those who take up arms against truth and righteousness are fools, and their seeming power is but a broken reed.

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