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Surah 8. Al-Anfal

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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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8:66
ٱلْـَٔـٰنَ خَفَّفَ ٱللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا ۚ فَإِن يَكُن مِّنكُم مِّا۟ئَةٌ صَابِرَةٌ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُوٓا۟ أَلْفَيْنِ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ Al a na khaffafa All a hu AAankum waAAalima anna feekum d aAAfan fain yakun minkum miatun sa biratun yaghliboo miatayni wain yakun minkum alfun yaghliboo alfayni bii th ni All a hi wa A ll a hu maAAa a l ssa bireen a
For the time being, [however,] God has lightened your burden, for He knows that you are weak: and so, if there be one hundred of you who are patient in adversity, they should [be able to] overcome two hundred; and if there be one thousand of you, they should [be able to] overcome two thousand by God's leave: for God is with those who are patient in adversity.71
  - Mohammad Asad

This relates to the time at which the above verse was revealed, namely, immediately after the battle of Badr (2 H.), when the Muslims were extremely weak both in numbers and in equipment, and their community had not yet attained to any significant degree of political organization. Under those circumstances, the Qur'an says, they could not - nor could any Muslim community of later times, in similar circumstances - be expected to bring forth the effort and the efficiency required of a fully developed community of believers; but even so they should be able to stand up to an enemy twice their number. (The proportions one to two, or - as in the preceding verse, one to ten - are not, of course, to be taken literally; as a matter of fact, the Muslims defeated at Badr a much better armed army more than thrice their own number.) The reference to God's having "lightened the burden" imposed on the believers in this respect makes it clear that both this and the preceding verse imply a divine command couched in terms of exhortation, and not a prediction of events to come (Razi).

For now Allah is lightening your burden, because He knows that there are still some weak individuals among you, so if there are one hundred steadfast among you, they shall vanquish two hundred and if there be one thousand, they will overcome two thousand with the leave of Allah, for Allah is with those who are steadfast.
  - Muhammad Farooq-i-Azam Malik
Now Allah has lightened your burden, for He knows that there is weakness in you. So if there are a hundred steadfast among you, they will overcome two hundred. And if there be one thousand, they will overcome two thousand, by Allah's Will. And Allah is with the steadfast.
  - Mustafa Khattab
Now hath Allah lightened your burden, for He knoweth that there is weakness in you. So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand (steadfast) they shall overcome two thousand by permission of Allah. Allah is with the steadfast.
  - Marmaduke Pickthall
For the present Allah hath lightened your (task) for He knoweth that there is a weak spot in you: but (even so) if there are a hundred of you patient and persevering they will vanquish two hundred and if a thousand they will vanquish two thousand with the leave of Allah: for Allah is with those who patiently persevere. 1233
  - Abdullah Yusuf Ali

Given equal conditions, Muslims on account of their faith could win against odds of ten to one. But where their organization and equipment are weak, as was the case about the time of Badr, they were set a lighter task, and asked to tackle no more than odds of two to one against them. As a matter of fact at Badr they won through against odds of more than three to one.

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8:67
مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُۥٓ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِى ٱلْأَرْضِ ۚ تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْـَٔاخِرَةَ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ M a k a na linabiyyin an yakoona lahu asr a h att a yuthkhina fee alar d i tureedoona AAara d a a l dduny a wa A ll a hu yureedu al a khirata wa A ll a hu AAazeezun h akeem un
IT DOES NOT behove a prophet to keep captives unless he has battled strenuously on earth.72 You may desire the fleeting gains of this world - but God desires [for you the good of] the life to come: and God is almighty, wise.
  - Mohammad Asad

I.e., as an aftermath of a war in a just cause. As almost always in the Qur'an, an injunction addressed to the Prophet is, by implication, binding on his followers as well. Consequently, the above verse lays down that no person may be taken, or for any time retained, in captivity unless he was taken prisoner in a jihad - that is, a holy war in defence of the Faith or of freedom (regarding which see surah {2}, note [167]) - and that, therefore, the acquisition of a slave by "peaceful" means, and the keeping of a slave thus acquired, is entirely prohibited: which, to all practical purposes, amounts to a prohibition of slavery as a "social institution". But even with regard to captives taken in war, the Qur'an ordains (in 47:4 ) that they should be freed after the war is over.

It is not fit for a Prophet that he should take prisoners of war until he has thoroughly subdued the land. Do you, O followers of Muhammad, desire the temporal goods of this world? While Allah desires for you the hereafter? Allah is Mighty, Wise.
  - Muhammad Farooq-i-Azam Malik
It is not fit for a prophet that he should take captives until he has thoroughly subdued the land. You 'believers' settled with the fleeting gains of this world,1 while Allah's aim 'for you' is the Hereafter. Allah is Almighty, All-Wise.
  - Mustafa Khattab

 i.e., ransom.

It is not for any Prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desireth (for you) the Hereafter, and Allah is Mighty, Wise.
  - Marmaduke Pickthall
It is not fitting for an apostle that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looketh to the hereafter; and Allah is Exalted in might Wise. 1234
  - Abdullah Yusuf Ali

An ordinary war may be for territory or trade, revenge or military glory,-all "temporal goods of this world." Such a war is condemned. But a Jihad is fought under strict conditions laid down by Islam, and solely for the cause of Allah. All baser motives, therefore are strictly excluded. The gain in the shape of ransom from captives has no place in such warfare. At the same time, if there has been heavy loss of life already, captives may be taken, and it would be for the Imam to exercise his discretion as to the time when it was safe to release them, and whether the release should be free or on parole or on a fine by way of punishment. Destruction and slaughter, however repugnant to a gentle soul like that of Muhammad, were inevitable where evil tried to suppress the good. Even Jesus, whose mission was more limited, had to say: "Think not that I am come to send peace on earth: I came not to send peace but a sword." (Matt. x. 34). Seventy captives were taken at Badr, and it was decided to take ransom for them. While the general principle of fighting for the purpose of taking captives in order to get their ransom is condemned, the particular action in this case was approved in vv. 68-71.

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8:68
لَّوْلَا كِتَـٰبٌ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ Lawl a kit a bun mina All a hi sabaqa lamassakum feem a akha th tum AAa tha bun AAa th eem un
Had it not been for a decree from God that had already gone forth, there would indeed have befallen you a tremendous chastisement on account of all [the captives] that you took.73
  - Mohammad Asad

This is apparently a reference to the captives taken by the Muslims at Badr, and the discussions among the Prophet's followers as to what should be done with them. 'Umar ibn al-Khattab was of the opinion that they should be killed in revenge for their past misdeeds, and in particular for their persecution of the Muslims before the latters' exodus to Medina; Abu Bakr, on the other hand, pleaded for forgiveness and a release of the prisoners against ransom, supporting his plea with the argument that such an act of mercy might induce some of them to realize the truth of Islam. The Prophet adopted the course of action advocated by Abu Bakr, and released the captives. (The relevant Traditions are quoted by most of the commentators, and especially - with full indication of the sources - by Tabari and Ibn Kathir.) The reference in the above verse to the "tremendous chastisement" that might have befallen the Muslims "but for a decree (kitab) from God that had already gone forth" - i.e., a course of action fore-ordained in God's knowledge - makes it clear that the killing of the captives would have been an awesome sin.

Had there not been a previous sanction from Allah to take ransom, you should have been sternly punished for what you have taken.
  - Muhammad Farooq-i-Azam Malik
Had it not been for a prior decree from Allah,1 you would have certainly been disciplined with a tremendous punishment for whatever 'ransom' you have taken.
  - Mustafa Khattab

 The decree that ransoming captives will be allowed.

Had it not been for an ordinance of Allah which had gone before, an awful doom had come upon you on account of what ye took.
  - Marmaduke Pickthall
Had it not been for a previous ordainment from Allah a severe penalty would have reached you for the (ransom) that ye took. 1235
  - Abdullah Yusuf Ali

Though any motive of worldly gain, which may have been in the minds of some among the victorious Muslim army, is condemned as worthy of a severe penalty, what actually happened is ascribed to the Plan of Allah, which was preordained. Among the prisoners taken were the Prophet's uncle 'Abbas and Hadhrat 'Ali's brother, Aqil, who afterwards became Muslims. 'Abbas was an ancestor of the founder of the celebrated 'Abbasi Dynasty which played such a notable part in Islamic history. In his case the promise made in verse 70 was amply fulfilled. In the case of all prisoners, if there was any good in their hearts, their very fight against Islam and their capture led to their being blessed with Islam. Thus does Allah's Plan work in a marvellous way, and evolve good out of seeming evil.

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8:69
فَكُلُوا۟ مِمَّا غَنِمْتُمْ حَلَـٰلًا طَيِّبًا ۚ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ Fakuloo mimm a ghanimtum h al a lan t ayyiban wa i ttaqoo All a ha inna All a ha ghafoorun ra h eem un
Enjoy, then, all that is lawful and good among the things which you have gained in war, and remain conscious of God: verily, God is much-forgiving, a dispenser of grace.
  - Mohammad Asad
Very well, enjoy the booty which you have taken, for it is lawful and pure, but in the future fear Allah. Allah is Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
Now enjoy what you have taken, for it is lawful and good. And be mindful of Allah. Surely Allah is All-Forgiving, Most Merciful.
  - Mustafa Khattab
Now enjoy what ye have won, as lawful and good, and keep your duty to Allah. Lo! Allah is Forgiving, Merciful.
  - Marmaduke Pickthall
But (now) enjoy what ye took in war lawful and good: but fear Allah: for Allah is Oft-Forgiving Most Merciful. 1236
  - Abdullah Yusuf Ali

Enjoy: literally, eat. See vii. 19. n. 1004, and v. 66, n. 776.

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8:70
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ Y a ayyuh a a l nnabiyyu qul liman fee aydeekum mina alasr a in yaAAlami All a hu fee quloobikum khayran yutikum khayran mimm a okhi th a minkum wayaghfir lakum wa A ll a hu ghafoorun ra h eem un
[Hence,] O Prophet, say unto the captives who are in your hands: "If God finds any good in your hearts, He will give you something better than all that has been taken from you, and will forgive you your sins: for God is much-forgiving, a dispenser of grace."74
  - Mohammad Asad

I.e., "If God finds in your hearts a disposition to realize the truth of His message, He will bestow on you faith and, thus, the good of the life to come: and this will outweigh by far your defeat in war and the loss of so many of your friends and companions." Although these words relate primarily to the pagan Quraysh taken prisoner in the battle of Badr, they circumscribe the Islamic attitude towards all unbelieving enemies who might fall into the believers' hands in the course of war. For a further discussion of the problem of prisoners of war, see 47:4 .

O Prophet! Tell the captives in your custody: "If Allah finds goodness in your hearts He will give you even better than what has been taken from you, as well as forgive you. Allah Is Forgiving, Merciful."
  - Muhammad Farooq-i-Azam Malik
O Prophet! Tell the captives in your custody, 'If Allah finds goodness in your hearts, He will give you better than what has been taken from you, and forgive you. For Allah is All-Forgiving, Most Merciful.'
  - Mustafa Khattab
O Prophet, Say unto those captives who are in your hands: If Allah knoweth any good in your hearts He will give you better than that which hath been taken from you, and will forgive you. Lo! Allah is Forgiving, Merciful.
  - Marmaduke Pickthall
O apostle! say to those who are captives in your hands: "If Allah findeth any good in your hearts He will give you something better than what has been taken from you and He will forgive you: for Allah is Oft-Forgiving Most Merciful." 1237
  - Abdullah Yusuf Ali

This is a consolation to the prisoners of war. In spite of their previous hostility, Allah will forgive them in His mercy if there was any good in their hearts, and confer upon them a far higher gift than anything they have ever lost. This gift in its highest sense would be the blessing of Islam, but even in a material sense, there was great good fortune awaiting them. Note how comprehensive is Allah's care. He encourages and strengthens the Muslims, at the same time condemning any baser motives that may have entered their minds, He consoles the prisoners of war and promises them better things if there is any good in them at all. And He offers comfort to those who have left their homes in His Cause, and knits them into closer fellowship with those who have helped them and sympathised with them.

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8:71
وَإِن يُرِيدُوا۟ خِيَانَتَكَ فَقَدْ خَانُوا۟ ٱللَّهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ Wain yureedoo khiy a nataka faqad kh a noo All a ha min qablu faamkana minhum wa A ll a hu AAaleemun h akeem un
And should they but seek to play false with thee75 - well, they were false to God [Himself] ere this: but He gave [the believers] mastery over them.76 And God is all-knowing, wise.
  - Mohammad Asad

I.e., by falsely pretending to a change of heart and an acceptance of Islam in order to be freed from the obligation of paying ransom.

Sc., "and He can, if He so wills, do it again". Thus, the Muslims are enjoined, by implication, to accept the declarations of the captives at their face value, and not to be swayed by mere suspicion of their motives. The possibility of treachery on the part of those captives, and even a later discovery that some of them had indeed played false, should not induce the Muslims to deviate from the course ordained by God.

But if they have treacherous designs against you, O Prophet, they have already shown treason against Allah. That is why He made them your captives. Allah is Knowledgeable, Wise.
  - Muhammad Farooq-i-Azam Malik
But if their intention is only to betray you 'O Prophet', they sought to betray Allah before. But He gave you power over them. And Allah is All-Knowing, All-Wise.
  - Mustafa Khattab
And if they would betray thee, they betrayed Allah before, and He gave (thee) power over them. Allah is knower, Wise.
  - Marmaduke Pickthall
But if they have treacherous designs against thee (o apostle!) they have already been in treason against Allah and so hath He given (thee) power over them and Allah is He who hath (full) knowledge and wisdom. 1238
  - Abdullah Yusuf Ali

If the kindness shown to them is abused by the prisoners of war when they are released, it is not a matter for discouragement to those who showed the kindness. Such persons have in their treachery shown already their treason to Allah, in that they took up arms against Allah's Prophet, and sought to blot out the pure worship of Allah. The punishment of defeat, which opened the eyes of some of their comrades, evidently did not open their eyes. But Allah knows all, and in His wisdom will order all things for the best. The Believers have done their duty in showing such clemency as they could in the circumstances of war. For them "Allah sufficeth" (viii. 62).

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8:72
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَـٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ Inna alla th eena a manoo wah a jaroo waj a hadoo biamw a lihim waanfusihim fee sabeeli All a hi wa a lla th eena a waw wana s aroo ol a ika baAA d uhum awliy a o baAA d in wa a lla th eena a manoo walam yuh a jiroo m a lakum min wal a yatihim min shayin h att a yuh a jiroo waini istan s arookum fee a l ddeeni faAAalaykumu a l nna s ru ill a AAal a qawmin baynakum wabaynahum meeth a qun wa A ll a hu bim a taAAmaloona ba s eer un
BEHOLD, as for those who have attained to faith, and who have forsaken the domain of evil77 and are striving hard, with their possessions and their lives, in God's cause, as well as those who shelter and succour [them]78 - these are [truly] the friends and protectors of one another. But as for those who have come to believe without having migrated [to your country]79 - you are in no wise responsible for their protection until such a time as they migrate [to you]. Yet, if they ask you for succour against religious persecution,80 it is your duty to give [them] this succour - except against a people between whom and yourselves there is a covenant:81 for God sees all that you do.
  - Mohammad Asad

See surah {2}, note [203]. Historically, this expression relates to the Meccan Muslims who migrated with the Prophet to Medina; but the sequence makes it clear that the definitions and injunctions provided by this verse are in the nature of a general law, valid for all times. With all this, it should be noted that the hijrah referred to here has a preponderantly physical connotation, implying an emigration from a non-Muslim country to a country ruled by the Law of Islam.

This refers, in the first instance, to the ansar at Medina - that is, to the newly-converted Muslims of that town, who gave shelter and whole-hearted aid to the muhajirin ("emigrants") from Mecca before and after the Prophet's own migration thither: but, similar to the spiritual meaning attaching to the terms hijrah and muhajir, the expression ansar transcends its purely historical connotation and applies to all believers who aid and give comfort to "those who flee from evil unto God".

I.e., those Muslims who, for some reason or other, remain outside the political jurisdiction of the Islamic state. Since not every non-Muslim country is necessarily a "domain of evil", I am rendering the phrase wa-lam yuhajiru as "without having migrated [to your country]".

Lit., "to succour them in religion": implying that they are exposed to persecution on account of their religious beliefs.

I.e., a treaty of alliance or of non-interference in each other's internal affairs. Since in such cases an armed intervention of the Islamic state in behalf of the Muslim citizens of a non-Muslim state would constitute a breach of treaty obligations, the Islamic state is not allowed to seek redress by force. A solution of the problem could conceivably be brought about by negotiations between the two states or, alternatively, by an emigration of the persecuted Muslims.

Those who believed (embraced Islam), migrated and made Jihad (exerted their utmost struggle) with their wealth and their persons in the cause of Allah; as well as those who gave them asylum and help, are indeed the protecting friends of one another. As to those who believed (embraced Islam) but did not emigrate (to Dar-ul-Islam, the Islamic State), you are under no obligation to protect them until they emigrate; yet it is your obligation to help them in the matters of faith if they ask for your help, except against a people with whom you have a treaty. Allah is observant of all your actions.
  - Muhammad Farooq-i-Azam Malik
Those who believed, emigrated, and strived with their wealth and lives in the cause of Allah, as well as those who gave them shelter and help- they are truly guardians of one another. As for those who believed but did not emigrate, you have no obligations to them until they emigrate. But if they seek your help 'against persecution' in faith, it is your obligation to help them, except against people bound with you in a treaty. Allah is All-Seeing of what you do.
  - Mustafa Khattab
Lo! those who believed and left their homes and strove with their wealth and their lives for the cause of Allah, and those who took them in and helped them; these are protecting friends one of another. And those who believed but did not leave their homes, ye have no duty to protect them till they leave their homes; but if they seek help from you in the matter of religion then it is your duty to help (them) except against a folk between whom and you there is a treaty. Allah is Seer of what ye do.
  - Marmaduke Pickthall
Those who believed and adopted exile and fought for the faith with their property and their persons in the cause of Allah as well as those who gave (them) asylum and aid these are (all) friends and protectors one of another. As to those who believed but came not into exile ye owe no duty of protection to them until they seek your aid in religion it is your duty to help them except against a people with whom ye have a treaty of mutual alliance: and (remember) Allah seeth all that ye do. 1239 1240 1241
  - Abdullah Yusuf Ali

The reference is to the Muhajirin and the Ansar, the Emigrants and the Helpers, the people who forsook their homes and adopted voluntary exile from Makkah in company with their beloved Leader, and their good friends in Madinah, who gave them asylum and every kind of assistance, moral and material. Under the magnetic personality of the Holy Prophet these two groups became like blood-brothers, and they were so treated in matters of inheritance during the period when they were cut off from their kith and kin.

The Believers (Muslims) were entitied to all assistance in matters of religion. But if they were not strong enough to suffer voluntary exile on behalf of the Cause and make the personal sacrifices which their more ardent brethren in faith made, they could not reasonably ask for political or military assistance or protection.

If a community suffers voluntary exile on account of persecution and oppression, and some of its weaker brethren stay behind, holding fast to faith but not prepared for the higher sacrifice, the exiles have still a duty to help their weaker brethren in matters of religion. The exiles, being at open war against the State which oppressed them, would be free to fight against such State. But if the weaker brethren are in a State in mutual alliance with the Community, the Community cannot in honour interfere with that State, whether it is Muslim or not. Presumably the alliance implies that the grievances of the weaker brethren will be redressed by the State itself. But it is not honourable to embarrass your own ally.

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8:73
وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِى ٱلْأَرْضِ وَفَسَادٌ كَبِيرٌ Wa a lla th eena kafaroo baAA d uhum awliy a o baAA d in ill a tafAAaloohu takun fitnatun fee alar d i wafas a dun kabeer un
With all this, [remember that] those who are bent on denying the truth are allies of one another;82 and unless you act likewise [among yourselves], oppression will reign on earth, and great corruption.
  - Mohammad Asad

The fact of their being bent on denying the truth of the divine message constitutes, as it were, a common denominator between them, and precludes the possibility of their ever being real friends to the believers. This refers, of course, to relations between communities, and not necessarily between individuals: hence my rendering of the term awliya', in this context, as "allies".

The unbelievers are protectors of one of another. If you fail to do likewise, there will be disorder in the land and great corruption.
  - Muhammad Farooq-i-Azam Malik
As for the disbelievers, they are guardians of one another. And unless you 'believers' act likewise, there will be great oppression and corruption in the land.
  - Mustafa Khattab
And those who disbelieve are protectors one of another--If ye do not so, there will be confusion in the land, and great corruption.
  - Marmaduke Pickthall
The unbelievers are protectors one of another: unless ye do this (protect each other) there would be tumult and oppression on earth and great mischief. 1242
  - Abdullah Yusuf Ali

Evil consorts with evil. The good have all the more reason for drawing together and not only living in mutual harmony, but being ready at all times to protect each other. Otherwise the world will be given over to aggressions by unscrupulous people, and the good will fail in their duty to establish Allah's Peace and to strengthen all the forces of truth and righteousness.

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8:74
وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ Wa a lla th eena a manoo wah a jaroo waj a hadoo fee sabeeli All a hi wa a lla th eena a waw wana s aroo ol a ika humu almuminoona h aqqan lahum maghfiratun warizqun kareem un
And they who have attained to faith, and who have forsaken the domain of evil and are striving hard in God's cause, as well as those who shelter and succour [them] - it is they, they who are truly believers! Forgiveness of sins awaits them, and a most excellent sustenance.83
  - Mohammad Asad

See note [5] on verse {4} of this surah.

Those who believed (embraced Islam), migrated and made Jihad (exerted their utmost struggle) in the cause of Allah, and those who gave them asylum and help - they are the true believers. They shall have forgiveness and honorable provisions.
  - Muhammad Farooq-i-Azam Malik
Those who believed, migrated, and struggled in the cause of Allah, and those who gave 'them' shelter and help, they are the true believers. They will have forgiveness and an honourable provision.
  - Mustafa Khattab
Those who believed and left their homes and strove for the cause of Allah, and those who took them in and helped them--these are the believers in truth. For them is pardon, and a bountiful provision.
  - Marmaduke Pickthall
Those who believe and adopt exile and fight for the faith in the cause of Allah as well as those who give (them) asylum and aid these are (all) in very truth the believers: for them is the forgiveness of sins and a provision most generous. 1243
  - Abdullah Yusuf Ali

Believers who make all sacrifices in the Cause of Allah have given the best possible proof of their Faith by their actions. They have loved Allah much, and much will be forgiven them. What they sacrificed was, perhaps, judged by universal standards, of small value, but its value will be estimated by the precious love behind it, and its reward will be of no ordinary kind. It will not be a reward in the ordinary sense at all, for a reward is given once for all. It will be a provision which last for ever, and is on the most generous scale.

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8:75
وَٱلَّذِينَ ءَامَنُوا۟ مِنۢ بَعْدُ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ مَعَكُمْ فَأُو۟لَـٰٓئِكَ مِنكُمْ ۚ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَـٰبِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۢ Wa a lla th eena a manoo min baAAdu wah a jaroo waj a hadoo maAAakum faol a ika minkum waoloo alar ha mi baAA d uhum awl a bibaAA d in fee kit a bi All a hi inna All a ha bikulli shayin AAaleem un
And as for those who henceforth come to believe,84 and who forsake the domain of evil and strive hard [in God's cause] together with you - these [too] shall belong to you;85 and they who are [thus] closely related have the highest claim on one another in [accordance with] God's decree.86 Verily. God has full knowledge of everything.
  - Mohammad Asad

Although the expression alladhina amanu (lit., "those who have come to believe") is in the past tense, the words min ba'd ("afterwards" or "henceforth") indicate a future time in relation to the time at which this verse was revealed: hence, the whole sentence beginning with alladhina amanu must be understood as referring to the future (Manar X, 134f.; see also Razi's commentary on this verse).

I.e., they, too, shall belong to the brotherhood of Islam, in which the faith held in common supplies the decisive bond between believer and believer.

The classical commentators are of the opinion that this last clause refers to actual family relations, as distinct from the spiritual brotherhood based on a community of faith. According to these commentators, the above sentence abolished the custom which was prevalent among the early Muslims, whereby the ansar ("the helpers" - i.e., the newly-converted Muslims of Medina) concluded, individually, symbolic ties of brotherhood with the muhajirin ("the emigrants" from Mecca), who, almost without exception, arrived at Medina in a state of complete destitution: ties of brotherhood, that is, which entitled every muhajir to a share in the property of his "brother" from among the ansar, and, in the event of the latter's death, to a share in the inheritance left by him. The above verse is said to have prohibited such arrangements by stipulating that only actual close relations should henceforth have a claim to inheritance. To my mind, however, this interpretation is not convincing. Although the expression ulu 'l-arham is derived from the noun rahm (also spelt rihm and rahim), which literally signifies "womb", one should not forget that it is tropically used in the sense of "kinship", "relationship" or "close relationship" in general (i.e., not merely blood-relationship). Thus, "in the classical language, ulu 'l-arham means any relations: and in law, any relations that have no portion [of the inheritances termed fara'id]" (Lane III, 1056, citing, among other authorities, the Taj al-'Arus). In the present instance, the reference to "close relations" comes at the end of a passage which centres on the injunction that the believers must be "the friends and protectors (awliya') of one another", and that all later believers shall, similarly, be regarded as members of the Islamic brotherhood. If the reference to "close relations" were meant to be taken in its literal sense and conceived as alluding to laws of inheritance, it would be quite out of tune with the rest of the passage, which stresses the bonds of faith among true believers, as well as the moral obligations arising from these bonds. In my opinion, therefore, the above verse has no bearing on laws of inheritance, but is meant to summarize, as it were, the lesson of the preceding verses: All true believers, of all times, form one single community in the deepest sense of this word; and all who are thus closely related in spirit have the highest claim on one another in accordance with God's decree that "all believers are brethren" ( 49:10 ).

Those who believed (embraced Islam) afterwards, migrated and joined you in Jihad - they too are your brothers, although according to the Book of Allah the blood relatives have greater rights on one other. Indeed Allah knows everything.
  - Muhammad Farooq-i-Azam Malik
And those who later believed, migrated, and struggled alongside you, they are also with you. But only blood relatives are now entitled to inherit from one another, as ordained by Allah. Surely Allah has 'full' knowledge of everything.1
  - Mustafa Khattab

 This verse ended a previous ruling that allowed inheritance between Muslims from Mecca (Al-Muhâjirûn, the Emigrants) and Muslims from Medina (Al-Anṣâr, the Helpers). Now, only relatives can inherit from one another, whereas non-heirs can receive a share through bequest, up to one third of the estate. See 4:7, 11-13, 32-33, and 176.

And those who afterwards believed and left their homes and strove along with you, they are of you; and those who are akin are nearer one to another in the ordinance of Allah. Lo! Allah is Knower of all things.
  - Marmaduke Pickthall
And those who accept faith subsequently and adopt exile and fight for the faith in your company they are of you. But kindred by blood have prior rights against each other in the Book of Allah. Verily Allah is well acquainted with all things. 1244 1245
  - Abdullah Yusuf Ali

Those who come into the fold last are none the less brethren in the fullest acceptation of the term. But any special provisions made in the special circumstances of the first martyrs for the Cause will not of course apply to them as the special circumstances which made them necessary have ceased to exist. See next note.

The Book of Allah,- i.e., the Eternal Decree, the Preserved Tablet (lxxxv. 22). Blood-relationship and its rights and duties do not depend on special circumstances of a temporary nature. Any temporary rights of mutual inheritance established between the early Emigrants and Helpers (n. 1239) would not apply after the revelation of this verse any more.

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Al-Anfal

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