Surah Al-Anfal (The Spoils of War) — Full Text
Ayah 1
يَسْـَٔلُونَكَ عَنِ ٱلْأَنفَالِ ۖ قُلِ ٱلْأَنفَالُ لِلَّهِ وَٱلرَّسُولِ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَأَصْلِحُوا۟ ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤْمِنِينَ
They ask you, [O Muḥammad], about the bounties [of war]. Say, "The [decision concerning] bounties is for Allāh and the Messenger." So fear Allāh and amend that which is between you and obey Allāh and His Messenger, if you should be believers.
This verse sets the stage for the entire surah. After the miraculous victory at Badr — where roughly 313 poorly equipped Muslims defeated around 1,000 well-armed Quraysh — a dispute broke out among the fighters about who gets what from the war spoils. Some argued the front-line fighters deserved more, others said those who guarded the Prophet should get a bigger share. Allah cuts through the argument decisively: the spoils belong to Allah and His Messenger, meaning the decision is not yours to make. Instead of fighting over material gains right after a divine miracle, the believers are told to fear Allah, fix the relationships between yourselves, and obey Allah and His Messenger. The priority is clear — brotherhood and obedience come before loot.
Ayah 2
إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـٰتُهُۥ زَادَتْهُمْ إِيمَـٰنًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
The believers are only those who, when Allāh is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely -
After addressing the dispute over war spoils, Allah defines what a real believer actually looks like. When Allah is mentioned, their hearts tremble — not out of panic, but out of awe and reverence, the way you might feel standing at the edge of something vast and overwhelming. When His verses are recited, their faith does not stay static; it actively increases. And they place their trust entirely in their Lord, not in their own strength or clever planning. This is a mirror you are meant to hold up to yourself — when you hear the Quran, does something move inside you, or has it become background noise? True faith is not a fixed state; it is a living, breathing thing that grows with every genuine encounter with Allah's words.
Ayah 3
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ
The ones who establish prayer, and from what We have provided them, they spend.
The description of true believers continues with two practical actions: they establish prayer and spend from what Allah has provided them. Notice the Quran does not say they simply "pray" — it says they establish prayer, which means making it a consistent, intentional, properly performed part of their lives. And spending is mentioned right alongside it because generosity is inseparable from genuine faith. If your worship does not translate into opening your hand to help others, something is missing. These are not theoretical ideals — they are observable behaviors that distinguish real believers from people who just claim the title.
Ayah 4
أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَـٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
Those are the believers, truly. For them are degrees [of high position] with their Lord and forgiveness and noble provision.
Here is the verdict on those described in the previous three verses — those are the true believers, genuinely, in reality, not just in name. And look at what awaits them: elevated ranks with their Lord, forgiveness for their shortcomings, and a noble provision. The word "ranks" is significant because it tells you that not all believers are at the same level in Paradise — your sincerity, effort, and sacrifice determine your station. This was especially relevant to the Badr veterans who were arguing over spoils. Allah is essentially saying: stop worrying about a few camels and swords when what I have prepared for you is infinitely greater.
Ayah 5
كَمَآ أَخْرَجَكَ رَبُّكَ مِنۢ بَيْتِكَ بِٱلْحَقِّ وَإِنَّ فَرِيقًا مِّنَ ٱلْمُؤْمِنِينَ لَكَـٰرِهُونَ
[It1 is] just as when your Lord brought you out of your home [for the battle of Badr] in truth, while indeed, a party among the believers were unwilling,
Now the surah shifts to the events leading up to Badr. When the Prophet left Madinah, the original plan was to intercept a Quraysh trade caravan — a relatively low-risk mission. But when word came that the caravan had escaped and instead a fully armed Quraysh army of 1,000 men was marching toward them, some of the believers were understandably shaken. They had signed up for a caravan raid, not a full-scale battle. Allah compares this to how He brought the Prophet out of his home with the truth — meaning even though some people were uncomfortable with how things were unfolding, the divine plan was always heading toward something bigger and better than what they had imagined.
Ayah 6
يُجَـٰدِلُونَكَ فِى ٱلْحَقِّ بَعْدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى ٱلْمَوْتِ وَهُمْ يَنظُرُونَ
Arguing with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking on.
Some of the companions were so reluctant about facing the Quraysh army that they argued with the Prophet about it even after the situation had become clear. The Quran captures their anxiety vividly — it was as if they were being driven toward death while staring it right in the face. And honestly, from a purely human perspective, their fear made sense. They were outnumbered more than three to one, had almost no cavalry, and many did not even have proper weapons. But faith demands trusting the plan even when the math does not add up. This verse does not shame them for being afraid — it simply records that the truth was laid out, and they still struggled with it.
Ayah 7
وَإِذْ يَعِدُكُمُ ٱللَّهُ إِحْدَى ٱلطَّآئِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ ٱلشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ وَيَقْطَعَ دَابِرَ ٱلْكَـٰفِرِينَ
[Remember, O believers], when Allāh promised you one of the two groups1 - that it would be yours - and you wished that the unarmed one would be yours. But Allāh intended to establish the truth by His words and to eliminate the disbelievers
This is a fascinating behind-the-scenes look at what happened before Badr. Allah had promised the Muslims one of two groups — either the trade caravan (the easy, profitable option) or the armed Quraysh army (the terrifying, life-threatening option). Naturally, most people wanted the caravan. But Allah intended something far greater: a direct military confrontation that would establish the truth and break the backbone of Quraysh power. The lesson here goes beyond Badr — sometimes in life what you want and what Allah knows you need are two very different things. You might be praying for the caravan while Allah is steering you toward Badr, because that is where your real victory lies.
Ayah 8
لِيُحِقَّ ٱلْحَقَّ وَيُبْطِلَ ٱلْبَـٰطِلَ وَلَوْ كَرِهَ ٱلْمُجْرِمُونَ
That He should establish the truth and abolish falsehood, even if the criminals disliked it.
Allah's purpose at Badr was twofold — to establish the truth and to expose falsehood, even if the enemies of Islam despised it. The Battle of Badr was not just a military engagement; it was a cosmic turning point. Before Badr, the Muslims were seen as a small, weak group of refugees that the Quraysh could crush at will. After Badr, the entire Arabian Peninsula realized that this was something real and divinely backed. The criminals — meaning those who actively fought against the truth — hated this outcome, but their displeasure changed nothing. Truth does not need anyone's permission to prevail.
Ayah 9
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَٱسْتَجَابَ لَكُمْ أَنِّى مُمِدُّكُم بِأَلْفٍ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُرْدِفِينَ
[Remember] when you were asking help of your Lord, and He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another."
The night before Badr, the Prophet spent hours in desperate prayer, raising his hands until his cloak fell off his shoulders, pleading with Allah for help. Abu Bakr had to calm him down, saying Allah would surely fulfill His promise. And Allah answered — He would reinforce them with a thousand angels, wave after wave. Imagine being a companion on that battlefield, knowing you are hopelessly outnumbered, and then receiving news that an invisible angelic army has joined your side. This was not a metaphor; the companions reported seeing the effects of angelic intervention during the battle. When you make sincere dua in your most desperate moments, this verse is a reminder that Allah hears and responds.
Ayah 10
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِۦ قُلُوبُكُمْ ۚ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
And Allāh made it not but good tidings and so that your hearts would be assured thereby. And victory is not but from Allāh. Indeed, Allāh is Exalted in Might and Wise.
Allah clarifies that the angelic reinforcement was not sent because the Muslims needed it in a military-strategic sense — after all, Allah could have destroyed the Quraysh without any army at all. The angels were sent as good news, as psychological comfort, so the believers' hearts could find peace. And then comes the crucial reminder: victory does not come from angels, swords, numbers, or strategy. Victory comes only from Allah. He is Al-Aziz (the Almighty) and Al-Hakeem (the All-Wise), meaning His decisions are both powerful and perfectly calibrated. This verse is a guard against ever thinking your success comes from your own effort alone.
Ayah 11
إِذْ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ ٱلسَّمَآءِ مَآءً لِّيُطَهِّرَكُم بِهِۦ وَيُذْهِبَ عَنكُمْ رِجْزَ ٱلشَّيْطَـٰنِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ ٱلْأَقْدَامَ
[Remember] when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts and plant firmly thereby your feet.
The night before the battle, Allah sent three incredible gifts to the Muslim camp. First, a deep, peaceful sleep — which is remarkable because soldiers facing almost certain death against a much larger force should have been wide awake with anxiety. That sleep was a sign of divine tranquility. Second, He sent rain, which purified them for prayer, settled the sandy ground beneath their feet so they could move more easily, and — critically — turned the ground on the Quraysh side into mud that bogged down their cavalry. Third, He removed the whispers of Shaytan, who was no doubt working overtime trying to fill the believers with doubt and fear. Every detail was orchestrated to strengthen their hearts and firm up their footing, both literally and spiritually.
Ayah 12
إِذْ يُوحِى رَبُّكَ إِلَى ٱلْمَلَـٰٓئِكَةِ أَنِّى مَعَكُمْ فَثَبِّتُوا۟ ٱلَّذِينَ ءَامَنُوا۟ ۚ سَأُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍ
[Remember] when your Lord inspired to the angels, "I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip."1
Now the scene moves to the angels themselves receiving their orders from Allah — go down and strengthen the believers, and I will cast terror into the hearts of the disbelievers, so strike above the necks and strike every fingertip. The terror that seized the Quraysh at Badr was supernatural; seasoned warriors with vastly superior numbers were seized by a panic they could not explain. The instruction to strike above the necks and at the fingertips has been interpreted as targeting the head (to kill) and the hands (to disarm). This verse is specifically about the Battle of Badr and the angelic participation in it — it is a historical account of divine intervention in a particular battle, not a general instruction for all time.
Ayah 13
ذَٰلِكَ بِأَنَّهُمْ شَآقُّوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَمَن يُشَاقِقِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
That is because they opposed Allāh and His Messenger. And whoever opposes Allāh and His Messenger - indeed, Allāh is severe in penalty.
The reason behind the severity at Badr is stated plainly — they opposed Allah and His Messenger. The Quraysh had not simply disagreed with the Prophet's message; they had spent 13 years in Makkah torturing, boycotting, starving, and killing Muslims. They drove them out of their homes and seized their property. Then they marched an army to Madinah to finish them off for good. Opposing Allah and His Messenger is not a casual theological disagreement — it is active warfare against the truth and those who follow it. And whoever takes that path should know that Allah is severe in penalty. The consequences at Badr were a direct result of choices the Quraysh made over more than a decade.
Ayah 14
ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَـٰفِرِينَ عَذَابَ ٱلنَّارِ
"That [is yours], so taste it." And indeed for the disbelievers is the punishment of the Fire.
A short, sharp verse — so taste it. This is directed at the Quraysh who fell at Badr, and it is a stark reminder that the punishment of this world is just a preview. For the disbelievers who persist in their opposition, there is still the punishment of the Fire waiting in the next life. The brevity of this verse gives it an almost jarring quality, like a judge pronouncing a sentence without any lengthy explanation. The word "taste" appears frequently in the Quran in the context of punishment because tasting implies a direct, personal, undeniable experience — you cannot rationalize it away or pretend it is not happening.
Ayah 15
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ زَحْفًا فَلَا تُوَلُّوهُمُ ٱلْأَدْبَارَ
O you who have believed, when you meet those who disbelieve advancing [in battle], do not turn to them your backs [in flight].
Now comes direct instruction for the believers about battlefield conduct. When you face an advancing enemy army, do not turn your backs and flee. In the context of early Islamic battles, this was not just about bravery — it was about survival. If a small, tightly organized force breaks ranks and scatters, they become easy prey for a larger, better-equipped army. But beyond tactics, this is also about trust in Allah. You have just been told that He sends angels, casts terror into enemy hearts, and controls every outcome. If you truly believe that, then standing firm becomes the only logical response. This command applies to organized military engagements, not to situations where retreat is the only sane option.
Ayah 16
وَمَن يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُۥٓ إِلَّا مُتَحَرِّفًا لِّقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَآءَ بِغَضَبٍ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ
And whoever turns his back to them on such a day, unless swerving [as a strategy] for war or joining [another] company, has certainly returned with anger [upon him] from Allāh, and his refuge is Hell - and wretched is the destination.
Fleeing from battle on the day of engagement is one of the major sins in Islam, and this verse spells out the consequence — the person who turns their back earns the wrath of Allah, and their destination is Hell. But notice the two exceptions carefully placed in the verse: retreating as a military tactic (like feigning withdrawal to draw the enemy into a trap) or pulling back to regroup with another unit. Islam is not asking for reckless suicide charges; it is demanding that you do not abandon your brothers out of cowardice. Strategic retreat is wisdom. Running away because you value your life over your duty to Allah and your community is something else entirely.
Ayah 17
فَلَمْ تَقْتُلُوهُمْ وَلَـٰكِنَّ ٱللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ ٱللَّهَ رَمَىٰ ۚ وَلِيُبْلِىَ ٱلْمُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنًا ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
And you did not kill them, but it was Allāh who killed them.1 And you threw not, [O Muḥammad], when you threw, but it was Allāh who threw2 that He might test the believers with a good test.3 Indeed, Allāh is Hearing and Knowing.
This is one of the most profound verses about the nature of human action and divine will. The Prophet threw a handful of dust toward the Quraysh at Badr, and it miraculously reached the eyes and nostrils of the enemy soldiers across the entire battlefield — a physical impossibility for a human throw. Allah says: you did not throw when you threw; it was Allah who threw. And when the Muslims killed enemy combatants, it was ultimately Allah who killed them, because He orchestrated every detail of the victory. This verse establishes a deep truth: human effort is real and required, but the results always come from Allah. You do your part, but never mistake your effort for the cause of your success.
Ayah 18
ذَٰلِكُمْ وَأَنَّ ٱللَّهَ مُوهِنُ كَيْدِ ٱلْكَـٰفِرِينَ
That [is so], and [also] that Allāh will weaken the plot of the disbelievers.
A concise but powerful verse — know that Allah is the One who weakens and dismantles the plans of the disbelievers. The Quraysh had planned meticulously for Badr. They outnumbered the Muslims, had superior weapons, experienced cavalry, and the confidence that comes from being the dominant military power in the region. Yet all of it came to nothing. This has been the pattern throughout history: when people plot against the truth, their schemes may look impressive on paper, but Allah has His own plan working behind the scenes. It is deeply reassuring for anyone facing overwhelming odds — the size of the opposition does not matter when Allah decides to unravel their strategy.
Ayah 19
إِن تَسْتَفْتِحُوا۟ فَقَدْ جَآءَكُمُ ٱلْفَتْحُ ۖ وَإِن تَنتَهُوا۟ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَعُودُوا۟ نَعُدْ وَلَن تُغْنِىَ عَنكُمْ فِئَتُكُمْ شَيْـًٔا وَلَوْ كَثُرَتْ وَأَنَّ ٱللَّهَ مَعَ ٱلْمُؤْمِنِينَ
If you [disbelievers] seek the decision [i.e., victory] - the decision [i.e., defeat] has come to you. And if you desist [from hostilities], it is best for you; but if you return [to war], We will return, and never will you be availed by your [large] company at all, even if it should increase; and [that is] because Allāh is with the believers.
This verse is addressed to the Quraysh, though its lesson is universal. Before marching to Badr, Abu Jahl famously prayed at the Kaaba for victory — and victory did come, just not for him. Allah is saying: you asked for a decisive outcome, and here it is. Now, if you stop and desist from fighting the truth, it will be better for you. But if you come back for more, We will come back too — and your large numbers will not help you one bit. The closing statement is the real takeaway: Allah is with the believers, not with whichever side has the bigger army. Numbers, resources, and technology are all irrelevant when weighed against divine support.
Ayah 20
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَوَلَّوْا۟ عَنْهُ وَأَنتُمْ تَسْمَعُونَ
O you who have believed, obey Allāh and His Messenger and do not turn from him while you hear [his order].
The address shifts back to the believers with a fundamental command — obey Allah and His Messenger, and do not turn away from him while you are hearing the message. This was partly a response to the earlier dispute about war spoils, where some companions let their personal interests cloud their obedience. But it applies to every era: the Quran is being recited to you, the teachings of the Prophet are available to you, and turning away while you have access to this guidance is a choice you will be held accountable for. Hearing and turning away is actually worse than never having heard at all, because you cannot claim ignorance.
Ayah 21
وَلَا تَكُونُوا۟ كَٱلَّذِينَ قَالُوا۟ سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ
And do not be like those who say, "We have heard," while they do not hear.
Do not be like those who say "we hear" but do not actually listen. There is a world of difference between hearing sounds hit your eardrums and actually internalizing what is being said. The hypocrites in Madinah were experts at this — they attended gatherings, nodded along, and said all the right things, but nothing penetrated their hearts or changed their behavior. This is a warning that applies far beyond seventh-century Madinah. How many times do you hear a khutbah, read a verse, or listen to a reminder and feel momentarily moved, only to go right back to the same habits? Hearing without acting is not really hearing at all.
Ayah 22
۞ إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلصُّمُّ ٱلْبُكْمُ ٱلَّذِينَ لَا يَعْقِلُونَ
Indeed, the worst of living creatures in the sight of Allāh are the deaf and dumb who do not use reason [i.e., the disbelievers].
Allah declares that the worst creatures in His sight are those who are deaf and dumb — meaning spiritually deaf to guidance and unable to speak the truth — because they refuse to use their intellect. This is a devastating indictment. Allah gave human beings the faculty of reason as one of their greatest gifts, and these people choose to shut it down. They hear arguments that make perfect sense, see signs that point clearly to the truth, and possess minds capable of processing all of it — yet they refuse to engage. The Quran repeatedly emphasizes that faith is not blind; it is supposed to be the product of thinking deeply and honestly about the evidence all around you.
Ayah 23
وَلَوْ عَلِمَ ٱللَّهُ فِيهِمْ خَيْرًا لَّأَسْمَعَهُمْ ۖ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ
Had Allāh known any good in them, He would have made them hear. And if He had made them hear, they would [still] have turned away, while they were refusing.
This verse adds an important nuance — if Allah had known any good in these people, He would have made them hear and understand. But even if He had forced them to hear the truth, they would have turned away in aversion anyway. This is not about Allah withholding guidance arbitrarily; it is about people whose hearts are so sealed by their own arrogance and stubbornness that even direct exposure to the truth would not change them. Think of it this way: you can lead a horse to water, but you cannot make it drink. Allah knows the inner reality of every heart, and He knows which ones would respond to guidance and which ones have already made their choice.
Ayah 24
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَحُولُ بَيْنَ ٱلْمَرْءِ وَقَلْبِهِۦ وَأَنَّهُۥٓ إِلَيْهِ تُحْشَرُونَ
O you who have believed, respond to Allāh and to the Messenger when he calls you to that which gives you life. And know that Allāh intervenes between a man and his heart and that to Him you will be gathered.
One of the most powerful verses in the entire Quran. Allah calls on the believers to respond to Him and His Messenger when he calls you to what gives you life. That phrase — "what gives you life" — is extraordinary because it redefines what it means to truly be alive. The guidance of Allah is not a burden or a restriction; it is the very thing that gives your existence meaning, purpose, and vitality. Without it, you are walking around but not really living. And then comes a sobering reminder: Allah comes between a person and their heart, meaning He has access to your innermost thoughts and can turn your heart in any direction. If you keep delaying your response to His call, there is no guarantee your heart will still be willing tomorrow.
Ayah 25
وَٱتَّقُوا۟ فِتْنَةً لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُوا۟ مِنكُمْ خَآصَّةً ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
And fear a trial1 which will not strike those who have wronged among you exclusively, and know that Allāh is severe in penalty.
The surah issues a communal warning that is often overlooked — fear a trial that will not only strike the wrongdoers among you but will engulf everyone. This means that when corruption, injustice, or disobedience become widespread in a community and the people who know better stay silent, the consequences do not neatly target only the guilty parties. Everyone gets swept up. The companions understood this deeply — Omar ibn al-Khattab used to say that if he saw a community sinning openly and no one objected, the whole community deserved the punishment. It is a call to collective responsibility. You cannot sit back and say "well, I am not the one doing it" while wrong things happen around you. Silence in the face of widespread wrongdoing makes you part of the problem, and the fallout will not check your individual record before arriving at your door.
Ayah 26
وَٱذْكُرُوٓا۟ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِى ٱلْأَرْضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ ٱلنَّاسُ فَـَٔاوَىٰكُمْ وَأَيَّدَكُم بِنَصْرِهِۦ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَـٰتِ لَعَلَّكُمْ تَشْكُرُونَ
And remember when you were few and oppressed in the land, fearing that people might abduct you, but He sheltered you, supported you with His victory, and provided you with good things - that you might be grateful.
This verse is a powerful reminder of humble beginnings. Allah is telling the early Muslims — remember when you were just a small, vulnerable group in Makkah? You had no power, no protection, and you lived in constant fear that the Quraysh would wipe you out entirely. Then Allah gave you refuge in Madinah, strengthened you with divine support, and provided you with good sustenance. It's essentially saying: don't forget where you came from. When life is going well, trace it back to who made it possible. This applies to all of us — whatever success or security you enjoy today, there was probably a time when things looked hopeless, and it was Allah who turned things around.
Ayah 27
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَخُونُوا۟ ٱللَّهَ وَٱلرَّسُولَ وَتَخُونُوٓا۟ أَمَـٰنَـٰتِكُمْ وَأَنتُمْ تَعْلَمُونَ
O you who have believed, do not betray Allāh and the Messenger or betray your trusts while you know [the consequence].
Here comes a serious warning about loyalty and integrity. Allah is addressing the believers directly — do not betray Allah, His Messenger, or the trusts people place in you. The phrase 'while you know' is significant — it means this isn't about honest mistakes, but deliberate betrayal when you fully understand what you're doing. Historically, there were incidents where some Muslims leaked sensitive information to the enemy, and this verse addresses that kind of treachery. But the principle extends far beyond wartime — every promise you make, every confidence someone shares with you, every responsibility you accept is a trust. Breaking those trusts knowingly is a betrayal not just of people, but of Allah Himself.
Ayah 28
وَٱعْلَمُوٓا۟ أَنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَـٰدُكُمْ فِتْنَةٌ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌ
And know that your properties and your children are but a trial and that Allāh has with Him a great reward.
This is one of those verses that hits differently depending on where you are in life. Allah is telling you plainly — your wealth and your children are a test. Not a punishment, not a curse, but a trial. The question is whether these blessings pull you closer to Allah or gradually pull you away from Him. Will you earn and spend your money ethically, or will greed take over? Will you raise your children with good values, or will your love for them make you compromise your principles? And then comes the beautiful contrast — whatever you might sacrifice for Allah's sake, the reward He has waiting is far greater than anything you're clinging to.
Ayah 29
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
O you who have believed, if you fear Allāh, He will grant you a criterion1 and will remove from you your misdeeds and forgive you. And Allāh is the possessor of great bounty.
This verse offers something incredible — a furqan, a criterion, an inner light that helps you distinguish right from wrong. If you are genuinely conscious of Allah — not just going through the motions but truly mindful of Him — He grants you a kind of moral clarity that cuts through confusion. Think of it as spiritual discernment, the ability to see through deception and recognize truth even when things are murky. On top of that, He promises to erase your past sins and forgive you. It's an extraordinary deal when you think about it — you get wisdom for the present and a clean slate for the past, all because you chose to be mindful of your Creator.
Ayah 30
وَإِذْ يَمْكُرُ بِكَ ٱلَّذِينَ كَفَرُوا۟ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ ٱللَّهُ ۖ وَٱللَّهُ خَيْرُ ٱلْمَـٰكِرِينَ
And [remember, O Muḥammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allāh plans. And Allāh is the best of planners.
This verse takes us back to one of the most dramatic moments in Islamic history — the night the Prophet was supposed to be assassinated in Makkah. The Quraysh had a formal meeting in Dar al-Nadwa where they debated what to do about Muhammad. Some suggested imprisonment, others exile, but Abu Jahl proposed that a young man from each clan strike simultaneously so the blame would be shared and no single clan could be held responsible. They thought it was a foolproof plan. But Allah had His own plan — the Prophet slipped out undetected that very night, beginning the Hijrah to Madinah. The lesson here is timeless: people can scheme and strategize all they want, but Allah is the best of planners. No conspiracy, no matter how clever, can override what He has decreed.
Ayah 31
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا قَالُوا۟ قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَـٰذَآ ۙ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ
And when Our verses are recited to them, they say, "We have heard. If we willed, we could say [something] like this. This is not but legends of the former peoples."
This verse captures the arrogance of the Quraysh perfectly. When the Quran was recited to them, their response was essentially — we've heard this before, and honestly, we could write something just like it if we wanted to. They dismissed it as recycled legends and fairy tales from ancient civilizations. It's a fascinating psychological defense mechanism — rather than genuinely engage with the message, they waved it away with false confidence. They never actually produced anything comparable, of course. This kind of intellectual dishonesty isn't unique to seventh-century Arabia — you see it today whenever someone dismisses something profound without actually examining it, simply because accepting it would require them to change.
Ayah 32
وَإِذْ قَالُوا۟ ٱللَّهُمَّ إِن كَانَ هَـٰذَا هُوَ ٱلْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ ٱلسَّمَآءِ أَوِ ٱئْتِنَا بِعَذَابٍ أَلِيمٍ
And [remember] when they said, "O Allāh, if this should be the truth from You, then rain down upon us stones from the sky or bring us a painful punishment."
This verse reveals just how reckless the Quraysh's arrogance had become. They actually said — O Allah, if this Quran is really the truth from You, then rain down stones on us from the sky or send us some painful punishment. Let that sink in for a moment. Instead of saying 'if this is the truth, guide us to it,' they essentially dared God to destroy them. It's an astonishing level of pride — they were so confident in their denial that they wagered their own destruction on it. This was reportedly said by al-Nadr ibn al-Harith or Abu Jahl, and it shows how stubbornness can make a person prefer annihilation over admitting they might be wrong.
Ayah 33
وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ ۚ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ
But Allāh would not punish them while you, [O Muḥammad], are among them, and Allāh would not punish them while they seek forgiveness.
Allah responds to their reckless challenge with a surprising explanation for why the punishment hadn't come yet. Two things were holding it back — first, the Prophet was still living among them in Makkah, and Allah would not destroy a people while His messenger was in their midst. Second, there were still people among them who were seeking forgiveness, people whose hearts were turning toward faith. This is actually a deeply merciful verse. It shows that the presence of righteous people in a community can serve as a shield for everyone, even the wrongdoers. It also tells us that as long as there are people sincerely seeking Allah's forgiveness, divine mercy continues to flow.
Ayah 34
وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ ٱللَّهُ وَهُمْ يَصُدُّونَ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَمَا كَانُوٓا۟ أَوْلِيَآءَهُۥٓ ۚ إِنْ أَوْلِيَآؤُهُۥٓ إِلَّا ٱلْمُتَّقُونَ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
But why should Allāh not punish them while they obstruct [people] from al-Masjid al-Ḥarām and they were not [fit to be] its guardians? Its [true] guardians are not but the righteous, but most of them do not know.
Now the tone shifts. Allah asks — what possible excuse do the Quraysh have to avoid punishment when they actively block people from the Sacred Mosque in Makkah? They had prevented Muslims from performing pilgrimage and worship at the Kaaba, acting as though they owned the place. But Allah corrects this claim sharply — the true guardians of the Sacred Mosque are only those who are conscious of Allah, not those who happen to control it politically. This is a powerful principle: spiritual authority doesn't come from lineage, tribal status, or political power. It comes from genuine piety. Most of them, the verse says, simply don't understand this.
Ayah 35
وَمَا كَانَ صَلَاتُهُمْ عِندَ ٱلْبَيْتِ إِلَّا مُكَآءً وَتَصْدِيَةً ۚ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
And their prayer at the House [i.e., the Kaʿbah] was not except whistling and handclapping. So taste the punishment for what you disbelieved [i.e., practiced of deviations].
This verse paints a vivid — and somewhat unflattering — picture of what Quraysh worship at the Kaaba had devolved into. Their so-called prayer consisted of nothing more than whistling and clapping around the House that Ibrahim built for the worship of the One God. They had turned a sacred space into a venue for hollow rituals that had nothing to do with sincere devotion. It's a stark reminder that going through the motions of worship without sincerity or proper understanding is meaningless. The verse then delivers its verdict — taste the punishment for your persistent disbelief. The Kaaba deserved better, and true worship deserves more than empty performance.
Ayah 36
إِنَّ ٱلَّذِينَ كَفَرُوا۟ يُنفِقُونَ أَمْوَٰلَهُمْ لِيَصُدُّوا۟ عَن سَبِيلِ ٱللَّهِ ۚ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ ۗ وَٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ جَهَنَّمَ يُحْشَرُونَ
Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allāh. So they will spend it; then it will be for them a [source of] regret; then they will be overcome. And those who have disbelieved - unto Hell they will be gathered.
Here Allah exposes the financial machinery behind the opposition to Islam. The disbelievers were spending their wealth — and we're talking serious money — specifically to obstruct people from the path of Allah. They funded armies, bribed potential converts, and bankrolled propaganda campaigns against the Prophet. But here's the divine promise: all that spending will ultimately become a source of regret for them. They'll pour their resources in, and it will all be for nothing. Their investments in falsehood will yield no return. And then, to top it off, they'll be gathered into Hellfire. It's a reminder that money spent to suppress truth is the worst investment anyone can make — it buys you nothing but loss in both worlds.
Ayah 37
لِيَمِيزَ ٱللَّهُ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ وَيَجْعَلَ ٱلْخَبِيثَ بَعْضَهُۥ عَلَىٰ بَعْضٍ فَيَرْكُمَهُۥ جَمِيعًا فَيَجْعَلَهُۥ فِى جَهَنَّمَ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ
[It is] so that Allāh may distinguish the wicked from the good and place the wicked some of them upon others and heap them all together and put them into Hell. It is those who are the losers.
This verse explains the divine wisdom behind allowing the conflict to play out. Allah uses these trials to separate the wicked from the good — to make clear who stands where. The wicked will be piled on top of one another and cast into Hell, all heaped together. There's an almost visual quality to the description — layers upon layers of corruption compressed together. The purpose of testing and trial in this world is to make the inner reality of people manifest outwardly. When the pressure is on, you find out who people really are. Those who chose corruption despite every opportunity to do otherwise — they are the ultimate losers.
Ayah 38
قُل لِّلَّذِينَ كَفَرُوٓا۟ إِن يَنتَهُوا۟ يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ وَإِن يَعُودُوا۟ فَقَدْ مَضَتْ سُنَّتُ ٱلْأَوَّلِينَ
Say to those who have disbelieved [that] if they cease, what has previously occurred will be forgiven for them. But if they return [to hostility] - then the precedent of the former [rebellious] peoples has already taken place.1
Even after everything, the door of mercy remains open. Allah instructs the Prophet to tell the disbelievers — if you stop now, everything you did before will be forgiven. All of it. The wars, the persecution, the torture of early Muslims, the plots to kill the Prophet — all wiped clean if they sincerely turn back. That's an extraordinary offer of amnesty. But there's a condition — if they return to their old ways, then they should look at what happened to nations before them who made the same choice. History is full of peoples who were given chances and squandered them. This verse balances perfect mercy with perfect justice — the door is open, but it won't stay open forever.
Ayah 39
وَقَـٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ ٱلدِّينُ كُلُّهُۥ لِلَّهِ ۚ فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ
And fight against them until there is no fitnah1 and [until] the religion [i.e., worship], all of it, is for Allāh.2 And if they cease - then indeed, Allāh is Seeing of what they do.
This verse gives the strategic and spiritual objective of the struggle — fight until there is no more fitnah, no more religious persecution, and the freedom to practice faith is secured for all. The word fitnah here primarily means oppression and persecution — the Quraysh were torturing, killing, and driving out people simply for believing in one God. The goal isn't to force anyone into Islam but to end the system of violent persecution. And if the opponents cease their aggression, then Allah sees what they do — meaning their sincerity will be judged by God, not by human assumptions. The endpoint of conflict is peace and religious freedom, not domination.
Ayah 40
وَإِن تَوَلَّوْا۟ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَوْلَىٰكُمْ ۚ نِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ
But if they turn away - then know that Allāh is your protector. Excellent is the protector, and excellent is the helper.
This verse is pure reassurance. If the enemy turns away from peace and insists on hostility, then know that Allah Himself is your protector. And what a protector He is — the verse uses two emphatic descriptions: what an excellent protector and what an excellent helper. When you've done your part — prepared, strategized, made every effort — and the outcome still feels uncertain, this is where trust in Allah fills the gap. You're not alone in this. The One who controls the heavens and earth has your back. This isn't a call to passivity but a call to confident action, knowing that ultimate victory belongs to those under divine protection.
Ayah 41
۞ وَٱعْلَمُوٓا۟ أَنَّمَا غَنِمْتُم مِّن شَىْءٍ فَأَنَّ لِلَّهِ خُمُسَهُۥ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱبْنِ ٱلسَّبِيلِ إِن كُنتُمْ ءَامَنتُم بِٱللَّهِ وَمَآ أَنزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ ٱلْفُرْقَانِ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
And know that anything you obtain of war booty - then indeed, for Allāh is one fifth of it and for the Messenger1 and for [his] near relatives2 and the orphans, the needy, and the [stranded] traveler,3 if you have believed in Allāh and in that which We sent down to Our Servant4 on the day of criterion [i.e., decisive encounter] - the day when the two armies met [at Badr]. And Allāh, over all things, is competent.
Now we get to the practical rules about war spoils — the very topic this surah is named after. Whatever is gained from battle, one-fifth goes to Allah and His Messenger, to relatives of the Prophet, orphans, the needy, and travelers. The remaining four-fifths goes to the fighters. This was revolutionary for Arabia — before Islam, war spoils went entirely to the commander or the strongest warriors, creating endless disputes. Islam democratized it and ensured the most vulnerable in society got a share. Notice how the verse ties this ruling to faith — 'if you believe in Allah and in what We sent down on the Day of Criterion,' meaning the Battle of Badr. The rules aren't arbitrary; they flow from your commitment to a higher moral order.
Ayah 42
إِذْ أَنتُم بِٱلْعُدْوَةِ ٱلدُّنْيَا وَهُم بِٱلْعُدْوَةِ ٱلْقُصْوَىٰ وَٱلرَّكْبُ أَسْفَلَ مِنكُمْ ۚ وَلَوْ تَوَاعَدتُّمْ لَٱخْتَلَفْتُمْ فِى ٱلْمِيعَـٰدِ ۙ وَلَـٰكِن لِّيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا لِّيَهْلِكَ مَنْ هَلَكَ عَنۢ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَىَّ عَنۢ بَيِّنَةٍ ۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ
[Remember] when you were on the near side of the valley, and they were on the farther side, and the caravan was lower [in position] than you. If you had made an appointment [to meet], you would have missed the appointment. But [it was] so that Allāh might accomplish a matter already destined - that those who perished [through disbelief] would perish upon evidence and those who lived [in faith] would live upon evidence; and indeed, Allāh is Hearing and Knowing.
This verse paints a vivid tactical picture of the Battle of Badr. The Muslims were on the near side of the valley, the Quraysh on the far side, and Abu Sufyan's trade caravan was down by the coast below them. Had the two sides tried to arrange a battle by appointment, it probably would have fallen apart — the Muslims were too few and too poorly equipped to willingly walk into a pitched battle against a force three times their size. But Allah orchestrated events so that the confrontation happened anyway, fulfilling a purpose already decreed. Those who would perish would do so having seen clear evidence, and those who would survive would live with the same clarity. Nothing about Badr was coincidence — every detail was divinely arranged.
Ayah 43
إِذْ يُرِيكَهُمُ ٱللَّهُ فِى مَنَامِكَ قَلِيلًا ۖ وَلَوْ أَرَىٰكَهُمْ كَثِيرًا لَّفَشِلْتُمْ وَلَتَنَـٰزَعْتُمْ فِى ٱلْأَمْرِ وَلَـٰكِنَّ ٱللَّهَ سَلَّمَ ۗ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
[Remember, O Muḥammad], when Allāh showed them to you in your dream as few; and if He had shown them to you as many, you [believers] would have lost courage and would have disputed in the matter [of whether to fight], but Allāh saved [you from that]. Indeed, He is Knowing of that within the breasts.
This is a fascinating look behind the scenes of divine strategy. Before the battle, Allah showed the Prophet the enemy forces in a dream as being few in number. If the Prophet had seen them as the massive army they actually were, the Muslims would have lost heart and likely started arguing about whether to fight at all. But because the Prophet saw them as few and conveyed this to his companions, they went into battle with confidence. Allah knows what lies in every heart — He knew exactly how much the believers could handle and calibrated the vision accordingly. Sometimes not knowing the full picture is actually a mercy, because the full truth might paralyze you before you even begin.
Ayah 44
وَإِذْ يُرِيكُمُوهُمْ إِذِ ٱلْتَقَيْتُمْ فِىٓ أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِىٓ أَعْيُنِهِمْ لِيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
And [remember] when He showed them to you, when you met, as few in your eyes, and He made you [appear] as few in their eyes so that Allāh might accomplish a matter already destined. And to Allāh are [all] matters returned.
On the actual day of battle, this mutual underestimation continued — but now it was visual, not just in a dream. When the two armies finally faced each other, each side saw the other as smaller than they actually were. The Muslims saw fewer enemies, which kept their courage up. The Quraysh saw fewer Muslims, which made them overconfident and careless. Both perceptions served Allah's purpose — to bring about a battle that was already destined to happen. This is a remarkable verse about how Allah can shape perception itself to accomplish His will. And the closing reminder — to Allah all matters return — puts everything in perspective. The outcome was never really in human hands.
Ayah 45
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا لَقِيتُمْ فِئَةً فَٱثْبُتُوا۟ وَٱذْكُرُوا۟ ٱللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ
O you who have believed, when you encounter a company [from the enemy forces], stand firm and remember Allāh much that you may be successful.
Here comes direct battlefield guidance that doubles as life advice. When you face a formidable challenge — whether it's an actual army or any overwhelming situation — two things are prescribed: stand firm and remember Allah abundantly. The connection between spiritual remembrance and practical success is deliberate. Dhikr — the remembrance of Allah — steadies the heart, clears the mind, and anchors you when fear threatens to sweep you away. This isn't mystical abstraction; it's practical psychology grounded in faith. Soldiers who panic break formation and lose. People who lose their inner composure make terrible decisions. Firmness and remembrance together are the recipe for success.
Ayah 46
وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَنَـٰزَعُوا۟ فَتَفْشَلُوا۟ وَتَذْهَبَ رِيحُكُمْ ۖ وَٱصْبِرُوٓا۟ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ
And obey Allāh and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allāh is with the patient.
Building on the previous verse, Allah now addresses unity and discipline. Obey Allah and His Messenger, and do not dispute with one another — because internal conflict leads to two devastating outcomes: you lose courage and your collective strength evaporates. The Arabic word for strength here — rih — literally means 'wind,' suggesting that your momentum and force simply blow away when you start fighting amongst yourselves. Then comes the instruction to be patient, because Allah is with those who persevere. This applies far beyond the battlefield. Any team, community, or family that tears itself apart with internal bickering will find its power draining away, no matter how talented the individuals might be.
Ayah 47
وَلَا تَكُونُوا۟ كَٱلَّذِينَ خَرَجُوا۟ مِن دِيَـٰرِهِم بَطَرًا وَرِئَآءَ ٱلنَّاسِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ۚ وَٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ
And do not be like those who came forth from their homes insolently and to be seen by people and avert [them] from the way of Allāh. And Allāh is encompassing1 of what they do.
This verse draws a sharp contrast by pointing to the Quraysh as a cautionary example. They marched out of Makkah with arrogance and showing off — Abu Jahl reportedly insisted on a grand celebration at Badr with wine, singing, and spectacle to demonstrate Quraysh power. Their goal wasn't just to protect their caravan; it was to make a statement, to intimidate, and to obstruct people from Allah's path. Allah warns the believers — don't be like them. Victory rooted in arrogance is no victory at all. Confidence grounded in faith looks completely different from swagger fueled by ego. And Allah encompasses everything they do — nothing escapes His awareness.
Ayah 48
وَإِذْ زَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ ٱلْيَوْمَ مِنَ ٱلنَّاسِ وَإِنِّى جَارٌ لَّكُمْ ۖ فَلَمَّا تَرَآءَتِ ٱلْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّى بَرِىٓءٌ مِّنكُمْ إِنِّىٓ أَرَىٰ مَا لَا تَرَوْنَ إِنِّىٓ أَخَافُ ٱللَّهَ ۚ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ
And [remember] when Satan made their deeds pleasing to them and said, "No one can overcome you today from among the people, and indeed, I am your protector." But when the two armies sighted each other, he turned on his heels and said, "Indeed, I am disassociated from you. Indeed, I see what you do not see; indeed, I fear Allāh. And Allāh is severe in penalty."
This is one of the most dramatic moments in the Badr narrative. Shaytan himself — appearing in the form of Suraqah ibn Malik, a respected chief — actually accompanied the Quraysh army, encouraging them and promising them that no one could defeat them that day. He told them he would be right there with them as their ally. But the moment the two armies came face to face and Shaytan saw the angels descending to support the Muslims, he turned and fled. He literally said, 'I see what you don't see — I fear Allah.' The devil abandoned them at the very moment they needed him most. It's the ultimate lesson about false allies and deceptive promises — Shaytan will hype you up and then vanish when consequences arrive.
Ayah 49
إِذْ يَقُولُ ٱلْمُنَـٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ غَرَّ هَـٰٓؤُلَآءِ دِينُهُمْ ۗ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَإِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
[Remember] when the hypocrites and those in whose hearts was disease [i.e., arrogance and disbelief] said, "Their religion has deluded those [Muslims]." But whoever relies upon Allāh - then indeed, Allāh is Exalted in Might and Wise.
While the believers marched to Badr with faith, the hypocrites and those with diseased hearts watched from the sidelines and said — look at these deluded people, their religion has made them crazy. Walking three hundred poorly armed men into battle against a thousand well-equipped warriors? Madness, they thought. But the verse responds with a timeless truth: whoever puts their trust in Allah, then truly Allah is the All-Mighty, the All-Wise. What looks like foolishness to the world can be the height of wisdom when it's grounded in trust in the One who controls all outcomes. The hypocrites judged by appearances; the believers judged by who was backing them.
Ayah 50
وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَـٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
And if you could but see when the angels take the souls of those who disbelieved...1 They are striking their faces and their backs and [saying], "Taste the punishment of the Burning Fire.
The surah now gives us a glimpse of what awaits the disbelievers at the moment of death — a terrifying scene where angels strike their faces and backs, saying 'taste the punishment of the Blazing Fire.' This isn't just about the afterlife; some scholars connect this to the actual Battle of Badr, where the disbelieving warriors met their end. The striking of faces and backs is understood to mean there's no escape — whether they advance or retreat, the punishment reaches them. It's a sobering image meant to shake anyone out of complacency. The choices you make in this life have consequences that extend far beyond what you can see, and the moment of reckoning is more real than most people are willing to admit.
Ayah 51
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّـٰمٍ لِّلْعَبِيدِ
That is for what your hands have put forth [of evil] and because Allāh is not ever unjust to [His] servants."
This ayah delivers a sobering reminder — whatever punishment comes to the disbelievers, it's the direct result of what their own hands earned. Allah isn't being cruel or arbitrary here; He's being just. Think of it like touching a hot stove after being warned repeatedly — the burn isn't the stove's fault. Allah makes it crystal clear that He is never unjust to His servants, not even by an atom's weight. The accountability is entirely on them for the choices they made.
Ayah 52
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ إِنَّ ٱللَّهَ قَوِىٌّ شَدِيدُ ٱلْعِقَابِ
[Theirs is] like the custom of the people of Pharaoh and of those before them. They disbelieved in the signs of Allāh, so Allāh seized them for their sins. Indeed, Allāh is Powerful and severe in penalty.
Now Allah draws a powerful parallel to Pharaoh and the civilizations before him. These were people who saw clear signs — miracles, warnings, prophets — and still chose to reject them. So Allah seized them for their sins, and the language here emphasizes His overwhelming strength. The word used for Allah's power here is 'Qawiyy' — All-Strong — paired with 'severe in penalty,' which paints a picture of absolute, inescapable consequence. It's a warning that echoes across centuries: no empire, no matter how mighty, is beyond Allah's reach.
Ayah 53
ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمْ يَكُ مُغَيِّرًا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
That is because Allāh would not change a favor which He had bestowed upon a people until they change what is within themselves. And indeed, Allāh is Hearing and Knowing.
This is one of the most profound principles in the entire Quran — Allah does not take away a blessing He's given a people until they themselves change what's in their hearts. Read that again. The shift always starts from within. If a community is grateful, just, and upright, Allah's favor continues. But the moment they turn corrupt or complacent from the inside, that's when the blessings start to recede. It's both empowering and terrifying — empowering because it means you have agency, and terrifying because it means you can't blame anyone else for spiritual decline. And Allah hears and knows exactly when that inner shift happens.
Ayah 54
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ فَأَهْلَكْنَـٰهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ ۚ وَكُلٌّ كَانُوا۟ ظَـٰلِمِينَ
[Theirs is] like the custom of the people of Pharaoh and of those before them. They denied the signs of their Lord, so We destroyed them for their sins, and We drowned the people of Pharaoh. And all [of them] were wrongdoers.
This ayah revisits the Pharaoh example but with a slightly different emphasis — this time focusing on the outcome. They denied the signs of their Lord, so Allah destroyed them for their sins and drowned Pharaoh's people. Every single one of them was a wrongdoer. There's a completeness to the destruction described here that's meant to make you pause. No one was spared on a technicality. The Quran keeps circling back to Pharaoh because his story is the ultimate case study in what happens when power meets arrogance meets denial of God.
Ayah 55
إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلَّذِينَ كَفَرُوا۟ فَهُمْ لَا يُؤْمِنُونَ
Indeed, the worst of living creatures in the sight of Allāh are those who have disbelieved, and they will not [ever] believe-
Allah describes the worst of all living creatures in His sight — not the most dangerous animals, not venomous snakes — but those who persistently disbelieve and refuse to ever come to faith. The Arabic word 'dawaabb' literally means creatures that move on the earth, so the comparison is deliberately stark. These are people who have been given intellect, reason, and every opportunity, yet choose to remain in denial. It's not a casual disbelief being described here; it's a stubborn, entrenched rejection despite clear evidence.
Ayah 56
ٱلَّذِينَ عَـٰهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِى كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ
The ones with whom you made a treaty but then they break their pledge every time, and they do not fear Allāh.
This shifts to a very specific problem the early Muslim community faced — treaty-breakers. There were groups who would enter into solemn agreements with the Muslims and then violate them every single time without any fear of accountability. The emphasis on 'every time' shows this wasn't a one-off mistake; it was a pattern of deliberate bad faith. In the tribal context of 7th-century Arabia, breaking a covenant was considered deeply dishonorable even by pre-Islamic standards. Yet these people did it habitually because they had no consciousness of Allah watching.
Ayah 57
فَإِمَّا تَثْقَفَنَّهُمْ فِى ٱلْحَرْبِ فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ
So if you, [O Muḥammad], gain dominance over them in war, disperse by [means of] them those behind them that perhaps they will be reminded.1
Here's a military directive with a psychological dimension — if you gain the upper hand over these habitual treaty-breakers in battle, deal with them decisively enough to send a clear message to others who might be lurking behind them with similar intentions. The idea is deterrence, not cruelty. When bad actors see that treachery has real consequences, they think twice. It's the same logic behind any credible defense strategy today — you don't just respond to the immediate threat, you make sure potential future aggressors take notice.
Ayah 58
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ
If you [have reason to] fear from a people betrayal, throw [their treaty] back to them, [putting you] on equal terms.1 Indeed, Allāh does not like traitors.
This is a remarkable verse about the ethics of war in Islam. If you sense that a treaty partner is about to betray you, you don't just launch a surprise attack — you formally throw the treaty back to them on equal terms first. You announce that the agreement is over before taking any action. Think about how principled that is — even when dealing with people you suspect of treachery, you maintain transparency. Allah explicitly says He does not love the traitors, and He doesn't want the believers acting like them either. Honor matters, even in conflict.
Ayah 59
وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوا۟ سَبَقُوٓا۟ ۚ إِنَّهُمْ لَا يُعْجِزُونَ
And let not those who disbelieve think they will escape. Indeed, they will not cause failure [to Allāh].
A short but powerful warning to the disbelievers — don't think you've gotten away with anything. Don't mistake Allah's patience for inability. They cannot outrun or outmaneuver divine accountability. It's addressed to the Prophet but meant for the ears of those who might feel smug about escaping consequences so far. The Arabic 'la yu'jizoon' means they absolutely cannot render Allah incapable. No one outruns God.
Ayah 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
And prepare against them whatever you are able of power and of steeds of war1 by which you may terrify the enemy of Allāh and your enemy and others besides them whom you do not know [but] whom Allāh knows. And whatever you spend in the cause of Allāh will be fully repaid to you, and you will not be wronged.
This is the famous verse about military preparedness, and it's far more nuanced than people often realize. Allah commands the believers to prepare whatever strength they can muster — including trained horses, which was the military technology of the time — to deter enemies of Allah and enemies of yours, and even hidden enemies you don't know about but Allah does. The goal isn't aggression; the word used is 'turhiboona,' meaning to make the enemy think twice, to deter. And then comes a beautiful promise — whatever you spend in this path of preparation, you'll be repaid in full. Strength in service of justice is an investment, not a cost.
Ayah 61
۞ وَإِن جَنَحُوا۟ لِلسَّلْمِ فَٱجْنَحْ لَهَا وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
And if they incline to peace, then incline to it [also] and rely upon Allāh. Indeed, it is He who is the Hearing, the Knowing.
And here's the balance that so many people miss when they only read the previous verse — if the enemy inclines toward peace, you incline toward peace too. Full stop. There's no asterisk, no 'but only if you're winning' condition. The command is clear: when peace is genuinely offered, you take it and place your trust in Allah. This verse demolishes the myth that Islam only endorses warfare. The Quran's actual position is that peace is the preferred state, and war is the exception when all else fails. Trust Allah with the outcome — He hears and knows everything.
Ayah 62
وَإِن يُرِيدُوٓا۟ أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ ٱللَّهُ ۚ هُوَ ٱلَّذِىٓ أَيَّدَكَ بِنَصْرِهِۦ وَبِٱلْمُؤْمِنِينَ
But if they intend to deceive you - then sufficient for you is Allāh. It is He who supported you with His help and with the believers
But what if they're just offering peace as a trick to buy time? Allah addresses that concern directly — if they intend to deceive you, then Allah is enough for you. He's the one who already supported you with His help and united the believers around you. So take the peace offer sincerely, but know that if it turns out to be a ruse, you're not on your own. There's a beautiful reassurance here — you don't have to be a cynical strategist who rejects every olive branch out of suspicion. Act in good faith and let Allah handle the rest.
Ayah 63
وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنفَقْتَ مَا فِى ٱلْأَرْضِ جَمِيعًا مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَـٰكِنَّ ٱللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُۥ عَزِيزٌ حَكِيمٌ
And brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allāh brought them together. Indeed, He is Exalted in Might and Wise.
This verse always moves me — Allah reminds the Prophet that the unity between the Muhajiroon and the Ansar, between the tribes of Aws and Khazraj who had been killing each other for over a century, was nothing short of a divine miracle. You could have spent all the wealth on earth trying to unite their hearts and it wouldn't have worked. But Allah placed love between them. Anyone who's studied the pre-Islamic history of Madinah knows how deeply these tribal feuds ran. The fact that former blood enemies became brothers willing to die for each other — that's not political skill, that's divine intervention. It's a reminder that real unity is a gift from Allah.
Ayah 64
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ
O Prophet, sufficient for you is Allāh and for whoever follows you of the believers.
A direct, intimate address to the Prophet Muhammad — Allah is sufficient for you, along with the believers who follow you. You don't need massive numbers or overwhelming resources. You need Allah and sincere people. There's something deeply comforting about this verse for anyone who's ever felt outnumbered or under-resourced in doing the right thing. Quality of faith and sincerity of commitment matter infinitely more than headcounts.
Ayah 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
O Prophet, urge the believers to battle. If there are among you twenty [who are] steadfast, they will overcome two hundred. And if there are among you one hundred [who are steadfast], they will overcome a thousand of those who have disbelieved because they are a people who do not understand.
Now comes a specific instruction about the fighting spirit expected of believers — if there are twenty steadfast among you, they should be able to overcome two hundred, and a hundred should overcome a thousand. That's a one-to-ten ratio, which sounds extraordinary, but the reasoning Allah gives is telling: the disbelievers are 'a people who do not understand.' They're fighting for worldly gain, tribal pride, or ego. The believers, when truly steadfast, are fighting with conviction, purpose, and the knowledge that Allah is with them. That inner certainty is a force multiplier that no military manual can quantify.
Ayah 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
Now, Allāh has lightened [the hardship] for you, and He knows that among you is weakness. So if there are from you one hundred [who are] steadfast, they will overcome two hundred. And if there are among you a thousand, they will overcome two thousand by permission of Allāh. And Allāh is with the steadfast.
And then Allah — in His incredible mercy — lightens the burden. He acknowledges that the believers have human weakness, and He adjusts the expectation to a one-to-two ratio instead. A hundred steadfast believers should overcome two hundred, and a thousand should overcome two thousand. This is so beautifully realistic — Allah doesn't demand the impossible and then punish you for falling short. He set a high ideal, then tempered it with compassion when He saw the reality of human limitation. And He reminds you that victory ultimately comes 'with the permission of Allah,' and that He is with those who remain steadfast.
Ayah 67
مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُۥٓ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِى ٱلْأَرْضِ ۚ تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْـَٔاخِرَةَ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
It is not for a prophet to have captives [of war] until he inflicts a massacre [upon Allāh's enemies] in the land. You [i.e., some Muslims] desire the commodities of this world,1 but Allāh desires [for you] the Hereafter. And Allāh is Exalted in Might and Wise.
This verse addresses a critical decision made after the Battle of Badr — the Prophet and the companions had taken prisoners of war and some wanted to ransom them for money. Allah corrects this firmly: it's not appropriate for a Prophet to take captives for ransom until he has thoroughly established authority in the land. The desire for worldly gain — even understandable gain, since the Muslims were poor — shouldn't take priority over the larger mission. Allah desires the Hereafter for them, which is infinitely better. It was a tough but necessary lesson in keeping priorities straight during a formative moment.
Ayah 68
لَّوْلَا كِتَـٰبٌ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ
If not for a decree from Allāh that preceded,1 you would have been touched for what you took by a great punishment.
This verse reveals just how serious the ransom decision was — had it not been for a prior decree from Allah, a great punishment would have touched the believers for what they took. That's a sobering thought. The companions, including senior ones, had advised taking ransom, and this verse indicates that was nearly a catastrophic mistake. But Allah's prior ordainment — His mercy built into the system — protected them. It's a reminder that even well-intentioned decisions made by good people can be wrong, and that Allah's guidance must always come first.
Ayah 69
فَكُلُوا۟ مِمَّا غَنِمْتُمْ حَلَـٰلًا طَيِّبًا ۚ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
So consume what you have taken of war booty [as being] lawful and good, and fear Allāh. Indeed, Allāh is Forgiving and Merciful.
After that stern correction, Allah immediately follows with mercy and permission — go ahead and eat from the war booty you've taken, as it is now lawful and good for you. But fear Allah in how you handle it. The shift from warning to permission to encouragement of taqwa is classic Quranic pedagogy — correct the mistake, then show the way forward without leaving people in despair. Allah is Oft-Forgiving and Most Merciful, and those aren't just words here; they're demonstrated through the actual sequence of events.
Ayah 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
O Prophet, say to whoever is in your hands of the captives, "If Allāh knows [any] good in your hearts, He will give you [something] better than what was taken from you, and He will forgive you; and Allāh is Forgiving and Merciful."
Now Allah addresses the captives themselves through the Prophet — a remarkable gesture. Tell them: if Allah knows there is any good in your hearts, He will give you something better than what was taken from you, and He will forgive you. This is an open door of mercy extended to people who were literally prisoners of war. Some of these captives, like Abbas — the Prophet's own uncle — did eventually embrace Islam and were blessed abundantly. The verse shows that even in the aftermath of battle, the Quran's first instinct is to offer a path to redemption.
Ayah 71
وَإِن يُرِيدُوا۟ خِيَانَتَكَ فَقَدْ خَانُوا۟ ٱللَّهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
But if they intend to betray you - then they have already betrayed Allāh before, and He empowered [you] over them. And Allāh is Knowing and Wise.
But the door of mercy comes with a condition of honesty — if the captives intend to betray you after being released, well, they've already betrayed Allah before, and look how that turned out. He gave you power over them once, and He can do it again. There's no naivety in Islamic ethics; mercy is offered genuinely, but it's paired with clear-eyed realism about human nature. Allah is All-Knowing and All-Wise, meaning nothing catches Him off guard, and His arrangements account for every possible outcome.
Ayah 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
Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of Allāh and those who gave shelter and aided - they are allies of one another. But those who believed and did not emigrate - for you there is no support of them until they emigrate. And if they seek help of you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And Allāh is Seeing of what you do.
This is one of the most important verses for understanding the early Muslim political structure. It establishes that the Muhajiroon — those who emigrated from Makkah — and the Ansar — those in Madinah who sheltered and helped them — are allies and protectors of one another. That bond is sacred. However — and this is crucial — believers who chose not to emigrate when they could have cannot claim the same level of political protection from the Muslim state. If they ask for help in matters of religion, you must help them, unless doing so would violate a treaty you have with another people. This verse is essentially laying out the foundations of citizenship, alliance, and international law in the nascent Muslim community. It's remarkably sophisticated for 7th-century statecraft.
Ayah 73
وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِى ٱلْأَرْضِ وَفَسَادٌ كَبِيرٌ
And those who disbelieved are allies of one another. If you do not do so [i.e., ally yourselves with other believers], there will be fitnah [i.e., disbelief and oppression] on earth and great corruption.
The disbelievers are allies of one another — they support each other against the believers. And if the Muslims don't form their own strong, unified bloc in response, the result will be 'fitnah' — widespread corruption and oppression in the land. This is a strategic reality check. When those opposed to justice and truth band together while the people of faith remain fragmented and disorganized, evil fills the vacuum. It's as relevant today as it was fourteen centuries ago — unity among people of principle isn't optional, it's a necessity to prevent societal corruption.
Ayah 74
وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
But those who have believed and emigrated and fought in the cause of Allāh and those who gave shelter and aided - it is they who are the believers, truly. For them is forgiveness and noble provision.
After all the rules and conditions in the previous verses, Allah now honors the Muhajiroon and Ansar with the highest commendation — these are the true believers, genuinely and completely. They left everything behind, they struggled, they sacrificed, they opened their homes and shared their wealth. For them is forgiveness and a noble provision. The word 'haqqan' — in truth — is powerful here. It's Allah Himself certifying their faith as authentic. After everything this surah has covered — the battle, the spoils, the treaties, the politics — it circles back to what matters most: the sincerity of those who gave everything for Allah's sake.
Ayah 75
وَٱلَّذِينَ ءَامَنُوا۟ مِنۢ بَعْدُ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ مَعَكُمْ فَأُو۟لَـٰٓئِكَ مِنكُمْ ۚ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَـٰبِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۢ
And those who believed after [the initial emigration] and emigrated and fought with you - they are of you. But those of [blood] relationship are more entitled [to inheritance] in the decree of Allāh.1 Indeed, Allāh is Knowing of all things.
The surah's closing verse extends the circle of honor to those who believed later, emigrated later, and struggled alongside the earlier believers — they too are part of this community. But then comes an important legal principle: blood relatives have priority over others in matters of inheritance, as ordained in Allah's Book. This was significant because the early Muhajiroon-Ansar brotherhood was so deep that they initially inherited from each other. This verse clarified that while spiritual brotherhood is real and sacred, blood ties have their own divinely ordained rights in matters of inheritance and family obligation. It's a beautiful balance — the ummah is one body, but family bonds are honored within it. Indeed, Allah is the All-Knower of everything.