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Surah Al Anfal In Arabic

Transliteration in English

Bismillaahir Rahmaanir Raheem

1. Yas’aloonaka ‘anil anfaali qulil anfaalu lillaahi war Rasooli fattaqul laaha wa aslihoo zaata bainikum wa atee’ul laaha wa Rasoolahooo in kuntum mu’mineen
2. Innamal mu’minoonal lazeena izaa zukiral laahu wajilat quloobuhum wa izaa tuliyat ‘alaihim Aayaatuhoo zaadat hum eemaananw wa ‘alaa Rabbihim yatawakkaloon
3. Allazeena yuqeemoonas Salaata wa mimmaa razaqnaahum yunfiqoon
4. Ulaaa’ika humul mu’minoona haqqaa; lahum darajaatun ‘inda Rabbihim wa magh firatunw wa rizqun kareem
5. Kaamaaa akhrajaka Rabbuka mim baitika bilhaqq; wa inna fareeqam minal mu’mineena lakaarihoon
6. Yujaadiloonaka fil haqqi ba’da maa tabaiyana ka’annamaa yasaaqoona ilal mawti wa hum yanzuroon
7. Wa iz ya’idukumul laahu ihdat taaa’ifataini annahaa lakum wa tawaddoona anna ghaira zaatish shawkati takoonu lakum wa yureedul laahu ai yuhiqqal haqqa bikalimaatihee wa yaqta’a daabiral kaafireen
8. Liyuhiqqal haqqa wa yubtilal baatila wa law karihal mujrimoon
9. Iz tastagheesoona Rabbakum fastajaaba lakum annee mumiddukum bi alfim minal malaaa’ikati murdifeen
10. Wa maa ja’alahul laahu illaa bushraa wa litatma’inna bihee quloobukum; wa man nasru illaa min ‘indil laah; innal laaha Azeezun Hakeem (section 1)
11. Iz yughashsheekumun nu’assa amanatam minhu wa yunazzilu ‘alaikum minas samaaa’i maaa’al liyutah hirakum bihee wa yuzhiba ‘ankum rijzash Shaitaani wa liyarbita ‘ala quloobikum wa yusabbita bihil aqdaam
12. Iz yoohee Rabbuka ilal malaaa’ikati annee ma’akum fasabbitul lazeena aamanoo; sa ulqee fee quloobil lazeena kafarur ru’ba fadriboo fawqal a’naaqi wadriboo minhum kulla banaan
13. Zaalika bi annahum shaaaqqul laaha wa Rasoolah; wa mai yushaqiqil laaha wa Rasoolahoo fa innal laaha shadeedul ‘iqaab
14. Zaalikum fazooqoohu wa anna lilkaafireena ‘azaaban Naar
15. Yaaa aiyuhal lazeena aamanoo izaa laqeetumul lazeena kafaroo zahfan falaa tuwalloohumul adbaar
16. Wa mai yuwallihim yawma’izin duburahooo illaa mutaharrifal liqitaalin aw mutahaiyizan ilaa fi’atin faqad baaa’a bighadabim minal laahi wa ma’waahu Jahannamu wa bi’sal maseer
17. Falam taqtuloohum wa laakinnal laaha qatalahum; wa maa ramaita iz ramaita wa laakinnal laaha ramaa; wa liyubliyal mu’mineena minhu balaaa’an hasanaa; innal laaha Samee’un Aleem
18. Zaalikum wa annal laaha moohinu kaidil kaafireen
19. In tastaftihoo faqad jaaa’akumul fathu wa in tantahoo fahuwa khairul lakum wa in ta’oodoo na’ud wa lan tughniya ‘ankum fi’atukum shai’anw wa law kasurat wa annal laaha ma’al mu’mineen (section 2)
20. Yaaa aiyuhal lazeena aamanoo atee’ul laaha wa Rasoolahoo wa laa tawallaw ‘anhu wa antum tasma’oon
21. Wa laa takoonoo kallazeena qaaloo sami’naa wa hum laa yasma’oon
22. Inna sharrad dawaaabbi ‘indal laahis summul bukmul lazeena laa ya’qiloon
23. Wa law ‘alimal laahu feehim khairal la asma’ahum; wa law asma’ahum latawallaw wa hum mu’ridoon
24. Yaaa aiyuhal lazeena aamanus tajeeboo lillaahi wa lir Rasooli izaa da’aakum limaa yuhyeekum wa’lamooo annal laaha yahoolu bainal mar’i wa qalbihee wa anahooo ilaihi tuhsharoon
25. Wattaqoo fitnatal laa tuseebannal lazeena zalamoo minkum khaaaassatanw wa’lamooo annal laaha shadeedul ‘iqaab
26. Wazkurooo iz antum qaleelum mustad ‘afoona filardi takhaafoona ai yatakhat tafakumun naasu fa aawaakum wa aiyadakum binasrihee wa razaqakum minat taiyibaati la’allakum tashkuroon
27. Yaaa aiyuhal lazeena aamanoo laa takhoonal laaha war Rasoola wa takhoonooo amaanaatikum wa antum ta’lamoon
28. Wa’lamooo annamaaa amwaalukum wa awlaadukum fitnatunw wa annal laaha ‘indahooo ajrun azeem (section 3)
29. Yaaa aiyuhal lazeena aamanooo in tattaqul laaha yaj’al lakum furqaananw wa yukaffir ‘ankum saiyi aatikum wa yaghfir lakum; wallaahu zul fadlil ‘azeem
30. Wa iz yamkuru bikal lazeena kafaroo liyusbitooka aw yaqtulooka aw yukhrijook; wa yamkuroona wa yamkurul laahu wallaahu khairul maakireen
31. Wa izaa tutlaa ‘alaihim Aayaatunaa qaaloo qad sami’naa law nashaaa’u laqulnaa misla haazaaa in haazaaa illaaa asaateerul awwaleen
32. Wa iz qaalul laahumma in kaana haazaa huwal haqqa min ‘indika fa amtir ‘alainaa hijaaratam minas samaaa’i awi’tinaa bi ‘azaabin aleem
33. Wa maa kaanal laahu liyu’az zibahum wa anta feehim; wa maa kaanal laahu mu’az zibahum wa hum yastaghfiroon
34. Wa maa lahum allaa yu’az zibahumul laahu wa hum yasuddoona ‘anil Masjidil-Haraami wa maa kaanooo awliyaaa’ah; in awliyaaa’ uhooo illal muttaqoona wa laakinna aksarahum laa ya’lamoon
35. Wa maa kaana Salaatuhum ‘indal Baiti illa mukaaa anw-wa tasdiyah; fazooqul ‘azaaba bimaa kuntum takfuroon
36. Innal lazeena kafaroo yunfiqoona amwaalahum liyasuddoo ‘an sabeelil laah; fasayunfiqoonahaa summa takoonu ‘alaihim hasratan summa yughlaboon; wal lazeena kafarooo ilaa Jahannnama yuhsharoona
37. Liyameezal laahul khabeesa minat taiyibi wa yaj’alal khabeesa ba’dahoo ‘ala ba’din fayarkumahoo jamee’an fayaj’alahoo fee Jahannnam; ulaaa’ika humul khaasiroon (section 4)
38. Qul lillazeena kafarooo iny yantahoo yughfar lahum maa qad salafa wa iny ya’oodoo faqad madat sunnatul awwaleen
39. Wa qaatiloohum hattaa laa takoona fitnatunw wa yakoonaddeenu kulluhoo lillaah; fainin tahaw fa innallaaha bimaa ya’maloona Baseer
40. Wa in tawallaw fa’lamooo annal laaha mawlaakum; ni’mal mawlaa wa ni’man naseer (End Juz 9)
41. Wa’lamooo annamaa ghanimtum min sha’in fa anna lillaahi khumusahoo wa lir Rasooli wa lizil qurba walyataamaa walmasaakeeni wabnis sabeeli in kuntum aamantum billaahi wa maaa anzalnaa ‘ala ‘abdinaa yawmal Furqaani yawmaltaqal jam’aan; wal laahu ‘alaa kulli shai’in Qadeer
42. Iz antum bil’udwatid dunyaa wa hum bil’udwatil quswaa warrakbu asfala minkum; wa law tawaa’attum lakhtalaftum fil mee’aadi wa laakil liyaqdiyal laahu amran kaana maf’oolal liyahlika man halaka ‘am baiyinatinw wa yahyaa man haiya ‘am baiyinah; wa innal laaha la Samee’un ‘Aleem
43. Iz yureekahumul laahu fee manaamika qaleela; wa law araakahum kaseeral lafashiltum wa latanaaza’tum fil amri wa laakinnal laaha sallam; innahoo ‘aleemum bizaatis sudoor
44. Wa iz yureekumoohum izil taqaitum feee a’yunikum qaleelanw wa yuqallilukum feee a’yunihim liyaqdiyal laahu amran kaana maf’oolaa; wa ilal laahi turja’ul umoor (section 5)
45. Yaaa aiyuhal lazeena aamanooo izaa laqeetum fi’atan fasbutoo wazkurul laaha kaseeral la’allakum tuflihoon
46. Wa atee’ul laaha wa Rasoolahoo wa laa tanaaza’oo fatafshaloo wa tazhaba reehukum wasbiroo; innal laaha ma’as saabireen
47. Wa laa takoonoo kallazeena kharajoo min diyaarihim bataranw wa ri’aaa’an naasi wa yasuddoona ‘an sabeelil laah; wallaahu bimaa ya’maloona muheet
48. Wa iz zaiyana lahumush shaitaanu a’maalahum wa qaala laa ghaaliba lakumul yawma minan naasi wa innee jaarul lakum falammaa taraaa’atil fi’ataani nakasa ‘alaa aqibaihi wa qaala innee bareee’um minkum innee araa maa laa tarawna inneee akhaaful laah; wallaahu shadeedul ‘iqaab (section 6)
49. Iz yaqoolul munaafiqoona wallazeena fee quloobihim maradun gharra haaa’ulaaa’i deenuhum; wa mai yatawakkal ‘alal laahi fa innal laaha ‘azee zun Hakeem
50. Wa law taraaa iz yatawaf fal lazeena kafarul malaaa’ikatu yadriboona wujoohahum wa adbaarahum wa zooqoo ‘azaabal hareeq
51. Zaalika bimaa qaddamat aideekum wa anal laaha laisa bizallaamil lil ‘abeed
52. Kadaabi Aali Fir’awna wal lazeena min qablihim; kafaroo bi Aayaatil laahi fa akhazahu mul laahu bizunoobihim; innal laaha qawiyyun shadeedul ‘iqaab
53. Zaalika bi annal laaha lam yakumu ghaiyiran ni’matan an’amahaa ‘alaa qawmin hattaa yughaiyiroo maa bianfusihim wa annallaaha samee’un ‘Aleem
54. Kadaabi Aali Fir’awna wallazeena min qablihim; kazzaboo bi Aayaati Rabbihim faahlaknaahum bizunoobihim wa aghraqnaa Aala Fir’awn; wa kullun kaanoo zaalimeen
55. Inna sharrad dawaaabbi ‘indal laahil lazeena kafaroo fahum laa yu’minoon
56. Allazeena’aahatta min hum summa yanqudoona ‘ahdahum fee kulli marratinw wa hum laa yattaqoon
57. Fa immaa tasqafannahum fil harbi fasharrid bihim man khalfahum la’allahum yazzakkaroon
58. Wa immaa takhaafana min qawmin khiyaanatan fambiz ilaihim ‘alaa sawaaa’; innal laaha laayuhibbul khaaa’ineen (section 7)
59. Wa laa yahsabannal lazeena kafaroo sabaqooo; innahum laa yu’jizoon
60. Wa a’iddoo lahum mastata’tum min quwwatinw wa mirribaatil khaili turhiboona bihee ‘aduwwal laahi wa ‘aduwwakum wa aakhareena min doonihim laa ta’lamoo nahum Allaahu ya’lamuhum; wa maa tunfiqoo min shai’in fee sabeelil laahi yuwaffa ilaikum wa antum laa tuzlamoon
61. Wa in janahoo lissalmi fajnah lahaa wa tawakkal ‘alal laah; innahoo Huwas Samee’ul ‘Aleem
62. Wa  iny yureedooo any-yakhda’ooka fainna hasbakal laah; Huwal lazeee aiyadaka binasrihee wa bilmu’mineen
63. Wa allafa baina quloobihim; law anfaqta maa fil ardi jamee’am maaa allafta baina quloobihim wa laakinnallaaha allafa bainahum; innaahoo ‘Azeezun Hakeem
64. Yaaa aiyuhan Nabiyyu hasbukal laahu wa manittaba ‘aka minal mu’mineen (section 8)
65. Yaaa aiyuhan Nabiyyu harridil mu’mineena ‘alal qitaal; iny-yakum minkum ‘ishroona saabiroona yaghliboo mi’atayn; wa iny-yakum minkum mi’atuny yaghlibooo alfam minal lazeena kafaroo bi anahum qawmul laa yafqahoon
66. Al’aana khaffafal laahu ‘ankum wa ‘alima anna feekum da’faa; fa-iny yakum minkum mi’atun saabiratuny yaghliboo mi’atayn; wa iny-yakum minkum alfuny yaghlibooo alfaini bi iznil laah; wallaahu ma’as saabireen
67. Maa kaana li Nabiyyin ai yakoona lahooo asraa hatta yuskhina fil ard; tureedoona aradad dunyaa wallaahu yureedul Aakhirah; wallaahu ‘Azeezun Hakeem
68. Law laa Kitaabum minal laahi sabaqa lamassakum fee maaa akhaztum ‘azaabun ‘azeem
69. Fakuloo mimmaa ghanimtum halaalan taiyibaa; watta qullaah; innal laaha Ghafoorur Raheem (section 9)
70. Yaaa aiyuhan Nabiyyu qul liman feee aideekum minal asraaa iny-ya’lamillahu fee quloobikum khairany yu’tikum khayram mimmaaa ukhiza minkum wa yaghfir lakum; wallaahu Ghafoorur Raheem
71. Wa iny-yureedoo khiyaa nataka faqad khaanullaaha min qablu fa amkana minhum; wallaahu ‘Aleemun Hakeem
72. Innal lazeena aamanoo wa haajaroo wa jaahadoo bi amwaalihim wa anfusihim fee sabeelil laahi wallazeena aawaw wa nasarooo ulaaa’ika ba’duhum awliyaaa’u ba’d; wallazeena aamanoo wa lam yuhaajiroo maa lakum minw walaayatihim min shai’in hatta yuhaajiroo; wa inistan sarookum fid deeni fa’alaiku munnasru illaa ‘alaa qawmin bainakum wa bainahum meesaaq; wallaahu bimaa ta’maloona Baseer
73. Wallazeena kafaroo ba’duhum awliyaaa’u ba’d; illaa taf’aloohu takun fitnatun fil ardi wa fasaadun kabeer
74. Wallazeena aamanoo wa haajaroo wa jaahadoo fee sabeelil laahi wallazeena aawaw wa nasarooo ulaaa’ika humul mu’minoona haqqaa; lahum maghfiratunw wa rizqun kareem
75. Wallazeena aamanoo min ba’du wa haajaroo wa jaahadoo ma’akum fa Ulaaa’ika minkum; wa ulul arhaami baduhum awlaa biba’din fee Kitaabil laah; innal laaha bikulli shai’in ‘Aleem (section 10)

Translation

In the name of Allah, the Compassionate, the Merciful.

1. They ask thee ( O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers.
2. They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when His revelations are recited unto them they increase their faith, and who trust in their Lord;
3. Who establish worship and spend of that We have bestowed on them.
4. Those are they who are in truth believers. For them are grades (of honour) with their Lord, and pardon, and a bountiful provision.
5. Even as thy Lord caused thee (Muhammad) to go forth from thy home with the Truth, and lo! a party of the believers were averse (to it).
6. Disputing with thee of the Truth after it had been made manifest, as if they were being driven to death visible.
7. And when Allah promised you one of the two bands (of the enemy) that it should be yours, and ye longed that other than the armed one might be yours. And Allah willed that He should cause the Truth to triumph by His words, and cut the root of the disbelievers;
8. That He might cause the Truth to triumph and bring vanity to naught, however much the guilty might oppose;
9. When ye sought help of your Lord and He answered you (saying): I will help you with a thousand of the angels, rank on rank.
10. Allah appointed it only as good tidings, and that your hearts thereby might be at rest. Victory cometh only by the help of Allah. Lo! Allah is Mighty, Wise.
11. When He made the slumber fall upon you as a reassurance from him and sent down water from the sky upon you, that thereby He might purify you, and remove from you the fear of Satan, and make strong your hearts and firm (your) feet thereby.
12. When thy Lord inspired the angels, (saying): I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each finger.
13. That is because they opposed Allah and His messenger. Whoso opposeth Allah and His messenger, (for him) lo! Allah is severe in punishment.
14. That (is the award), so taste it, and (know) that for disbelievers is the torment of the Fire.
15. O ye who believe! When ye meet those who disbelieve in battle, turn not your backs to them.
16. Whoso on that day turneth his back to them, unless manoeuvring for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey’s end.
17. Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower.
18. That (is the case); and (know) that Allah (it is) Who maketh weak the plan of disbelievers.
19. ( O Qureysh! ) If ye sought a judgment, now hath the judgment come unto you. And if ye cease (from persecuting the believers) it will be better for you, but if ye return (to the attack) We also shall return. And your host will avail you naught, however numerous it be, and (know) that Allah is with the believers (in His Guidance).
20. O ye who believe! Obey Allah and His messenger, and turn not away from him when ye hear (him speak).
21. Be not as those who say, we hear, and they hear not.
22. Lo! the worst of beasts in Allah’s sight are the deaf, the dumb, who have no sense.
23. Had Allah known of any good in them He would have made them hear, but had He made them hear they would have turned away, averse.
24. O ye who believe! Obey Allah, and the messenger when He calleth you to that which quickeneth you, and know that Allah cometh in between the man and his own heart, and that He it is unto Whom ye will be gathered.
25. And guard yourselves against a chastisement which cannot fall exclusively on those of you who are wrong-doers, and know that Allah is severe in punishment.
26. And remember, when ye were few and reckoned feeble in the land, and were in fear lest men should extirpate you, how He gave you refuge, and strengthened you with His help, and made provision of good things for you, that haply ye might be thankful.
27. O ye who believe! Betray not Allah and His messenger, nor knowingly betray your trusts.
28. And know that your possessions and your children are a test, and that with Allah is immense reward.
29. O ye who believe! If ye keep your duty to Allah, He will give you discrimination (between right and wrong) and will rid you of your evil thoughts and deeds, and will forgive you. Allah is of Infinite Bounty.
30. And when those who disbelieve plot against thee ( O Muhammad) to wound thee fatally, or to kill thee or to drive thee forth; they plot, but Allah (also) plotteth; and Allah is the best of plotters.
31. And when Our revelations are recited unto them they say: We have heard. If we wish we can speak the like of this. Lo! this is naught but fables of the men of old.
32. And when they said: O Allah! If this be indeed the truth from Thee, then rain down stones on us or bring on us some painful doom!
33. But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness.
34. What (plea) have they that Allah should not punish them, when they debar (His servants) from the Inviolable Place of Worship, though they are not its fitting guardians. Its fitting guardians are those only who keep their duty to Allah. But most of them know not.
35. And their worship at the (holy) House is naught but whistling and hand-clapping. Therefore (it is said unto them): Taste of the doom because ye disbelieve.
36. Lo! those who disbelieve spend their wealth in order that they may debar (men) from the way of Allah. They will spend it, then it will become an anguish for them, then they will be conquered. And those who disbelieve will be gathered unto hell,
37. That Allah may separate the wicked from the good, The wicked will He place piece upon piece, and heap them all together, and consign them unto hell. Such verily are the losers.
38. Tell those who disbelieve that if they cease (from persecution of believers) that which is past will be forgiven them; but if they return (thereto) then the example of the men of old hath already gone (before them, for a warning).
39. And fight them until persecution is no more, and religion is all for Allah. But if they cease, then lo! Allah is Seer of what they do.
40. And if they turn away, then know that Allah is your Befriender – a Transcendent Patron, a Transcendent Helper!
41. And know that whatever ye take as spoils of war, lo! a fifth thereof is for Allah, and for the messenger and for the kinsman (who hath need) and orphans and the needy and the wayfarer, if ye believe in Allah and that which We revealed unto Our slave on the Day of Discrimination, the day when the two armies met. And Allah is Able to do all things.
42. When ye were on the near bank (of the valley) and they were on the yonder bank, and the caravan was below you (on the coast plain). And had ye trysted to meet one another ye surely would have failed to keep the tryst, but (it happened, as it did, without the forethought of either of you) that Allah might conclude a thing that must be done; that he who perished (on that day) might perish by a clear proof (of His Sovereignty) and he who survived might survive by a clear proof (of His Sovereignty). Lo! Allah in truth is Hearer, Knower.
43. When Allah showed them unto thee ( O Muhammad) in thy dream as few in number, and if He had shown them to thee as many, ye (Muslims) would have faltered and would have quarrelled over the affair. But Allah saved (you). Lo! He knoweth what is in the breasts (of men).
44. And when He made you (Muslims), when ye met (them), see them with your eyes as few, and lessened you in their eyes, (it was) that Allah might conclude a thing that must be done. Unto Allah all things are brought back.
45. O ye who believe! When ye meet an army, hold firm and think of Allah much, that ye may be successful.
46. And obey Allah and His messenger, and dispute not one with another lest ye falter and your strength depart from you; but be steadfast! Lo! Allah is with the steadfast.
47. Be not as those who came forth from their dwellings boastfully and to be seen of men, and debar (men) from the way of Allah, while Allah is surrounding all they do.
48. And when Satan made their deeds seem fair to them and said: No-one of mankind can conquer you this day, for I am your protector. But when the armies came in sight of one another, he took flight, saying: Lo! I am guiltless of you. Lo! I see that which ye see not. Lo! I fear Allah. And Allah is severe in punishment.
49. When the hypocrites and those in whose hearts is a disease said: Their religion hath deluded these. Whoso putteth his trust in Allah (will find that) lo! Allah is Mighty, Wise.
50. If thou couldst see how the angels receive those who disbelieve, smiting faces and their backs and (saying): Taste the punishment of burning!
51. This is for that which your own hands have sent before (to the Judgment), and (know) that Allah is not a tyrant to His slaves.
52. (Their way is) as the way of Pharaoh’s folk and those before them; they disbelieved the revelations of Allah, and Allah took them in their sins. Lo! Allah is Strong, severe in punishment.
53. That is because Allah never changeth the grace He hath bestowed on any people until they first change that which is in their hearts, and (that is) because Allah is Hearer, Knower.
54. (Their way is) as the way of Pharaoh’s folk and those before them; they denied the revelations of their Lord, so We destroyed them in their sins. And We drowned the folk of Pharaoh. All were evil-doers.
55. Lo! the worst of beasts in Allah’s sight are the ungrateful who will not believe.
56. Those of them with whom thou madest a treaty, and then at every opportunity they break their treaty, and they keep not duty (to Allah).
57. If thou comest on them in the war, deal with them so as to strike fear in those who are behind them, that haply they may remember.
58. And if thou fearest treachery from any folk, then throw back to them (their treaty) fairly. Lo! Allah loveth not the treacherous.
59. And let not those who disbelieve suppose that they can outstrip (Allah’s Purpose). Lo! they cannot escape.
60. Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not. Allah knoweth them. Whatsoever ye spend in the way of Allah it will be repaid to you in full, and ye will not be wronged.
61. And if they incline to peace, incline thou also to it, and trust in Allah. Lo! He, even He, is the Hearer, the Knower.
62. 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,
63. 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.
64. O Prophet! Allah is Sufficient for thee and those who follow thee of the believers.
65. 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.
66. 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.
67. 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.
68. 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.
69. Now enjoy what ye have won, as lawful and good, and keep your duty to Allah. Lo! Allah is Forgiving, Merciful.
70. 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.
71. And if they would betray thee, they betrayed Allah before, and He gave (thee) power over them. Allah is Knower, Wise.
72. 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.
73. And those who disbelieve are protectors one of another – If ye do not so, there will be confusion in the land, and great corruption.
74. 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 bountiful provision.
75. 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.

[From Holy Quran Translation by Muhammad Marmaduke Pickthall]

Thematic Contents of the Surah

Surah Al-Anfal now opening here is a Madani Surah. Surah Al-A` raf which appeared previous to it carried a description of the ignorance and hostility from the Mushrikin and the disbelief and mischief from the people of the Book, as well as a discussion of the subjects related to these.

In this Surah, most of the subjects are connected with the battle of Badr which was the occasion when these very people met their sad end in defeat and Muslims succeeded in scoring a victory against them. This was Divine favour and blessing for Muslims and a punishment and retribution for disbelievers.

Since the main reason behind this blessing and reward for Muslims is their absolute sincerity, Godliness and unity – and this sincerity and unity is a result of their total obedience to Allah and His Messenger – therefore, it is at the very beginning of the Surah that stress has been laid on righteous conduct rooted in the fear of Allah (Taqwa) and on obedience due to Him and His Messenger – and on the need to remember Allah and to trust in Him (Dhikr of Allah and Tawakkul mentioned in verse 2).

Anfal Meaning In Quran

This verse is related to an event which came to pass in the battle of Badr. If this event is kept in sight before going to the detailed explana¬tion of the verse, it will make it easy to understand.

What happened is that Muslims, when they won in the battle of Badr – the first confrontation of Kufr and Islam – they had some war spoils on their hands. Its distribution led to a state of affairs among the noble Companions which did not befit the high standard of sincerity and unity around which the whole life of these blessed souls was moulded. Therefore, it was within the very first verse, that the standing policy on this subject was settled for ever – so that, there remains nothing in the hearts of this group of people blessed with sanctity, except truth, sincerity, unity and sacrifice.

Details of this event have been reported in the Musnad of Ahmad, Tirmidhi, Mustadrak of Hakim and elsewhere in the words of Sayyidna ` Ubadah (رض) who was a participant in the battle of Badr. According to the report, someone asked Sayyidna ` Ubadah ibn Samit about the meaning of the word: al-anfal in the verse cited above. He said, ‘This verse has,, of course, been revealed about us, .that is, about participants in the battle of Badr. This was in the background of some difference of opinion which arose among us as to the distribution of war spoils and which affected our moral conduct adversely. Then, through this verse, Allah Ta` ala took away the spoils from our hands and entrusted them with the Holy Prophet (صلى الله عليه وآله وسلم) who distrib¬uted them equally over all those who had participated in the Jihad of Badr.

The situation at the battle of Badr was that all of us marched out with the Holy Prophet (صلى الله عليه وآله وسلم) . It was after a tough fight between the two groups that Allah Ta` ala had the enemy defeated. At this

point, our forces were split in three sub-groups. Some pursued the enemy so that they would not come back. Some went on to collect spoils left by the disbelievers, while some others formed a cordon around the Holy Prophet (صلى الله عليه وآله وسلم) and kept guarding him against any surprise attack by the enemy in ambush somewhere. When fighting was over, the night came and everyone returned to home base, those who had collected spoils said: We have collected this booty, therefore, no one but us has a share in it. And those who had pursued the enemy said: You do not deserve it more than us because we were the ones who forced the enemy to retreat and run and which gave you the opportunity to collect spoils in peace . And those who remained standing around the Holy Prophet (صلى الله عليه وآله وسلم) to protect him said: If

we wanted to, we too could have joined you in collecting the spoils with you, but we devoted ourself to the task of seeing that the Holy Prophet (صلى الله عليه وآله وسلم) remains protected, so, we too are deserving of it.

This conversation among the Companions (رض) ultimately reached the Holy Prophet (صلى الله عليه وآله وسلم) whereupon this verse cited above was revealed. It made it very clear that the spoils belonged to Allah. There was none to own it or stake a claim over it, except the one to whom the Holy Prophet     صلى الله عليه وآله وسلم            would give it. As for the Holy Prophet (صلى الله عليه وآله وسلم) he distributed the spoils equally over all participants of the Jihad as ordained Divinely. (Ibn Kathir) Everyone was pleased with this decree of Allah and His Messenger – and naturally ashamed of the unbecoming state of affairs which arose between them because of their mutual approach to remain ahead of the others.

Also in the Musnad of Ahmad, reported there is another event which spells out the background in which this verse was revealed. It has been narrated by Sayyidna Sa’d ibn Abi Waggas (رض) . He says: ` My brother, ` Umayr fell a martyr in the battle of Badr. Out of the disbelievers who were arrayed against him, I killed Said ibn al-` As. I took his sword and presented myself before the Holy Prophet (صلى الله عليه وآله وسلم) I wished that this sword be given to me. But, the Holy Prophet (صلى الله عليه وآله وسلم) ordered me to deposit it with the spoils.

I was duty-bound to obey his order, but my heart ached with the thought that my brother laid down his life in this Jihad and I killed the enemy confronting him and took possession of his sword, yet that too was taken away from me. However, despite this thought, I stepped forward to carry out the Commander’s command and deposit the sword with the spoils. But, I had hardly gone far enough when this verse of Surah Al-Anfal was revealed to the Holy Prophet (صلى الله عليه وآله وسلم) who called me back and let me have this sword.’ According to some other narrations, it is also reported that Sayyidna Sa’d (رض) had himself requested the Holy Prophet (صلى الله عليه وآله وسلم) that the particular sword be given to him, but he had said: ` This is not my property which I could give to someone, nor is this owned by you. Deposit it with the rest of the spoils. This matter will be decided in accordance with what Allah decrees.’ (Ibn Kathir, Mazhari)

It is not unlikely that both these events may have come to pass and the verse may have been revealed in answer to both.

A detailed explanation of the verse:

Here, the word: انفال (al-anfal) is the plural of نفل nafl which means grace and reward. Nafl Salah, Sawm and Sadaqah are called Nafl because they are not compulsory or obligatory on anyone. Those who do these do so out of their free will. In the terminology of Qur’an and Sunnah, the words nafl and anfal are also used for spoils or booty obtained from the disbelievers at the time of Jihad. But, the Qur’an has used three words to carry this sense, that is, انفال : anfal, ghanimah and fai’. The word: anfal appears right here in the present verse. As for the word: غنیمہ ghanimah, its details will appear in verse 41 of this very Surah. Then, details relating to the word: is فییء fai’ find mention in Surah Al-Hashr: وَمَا أَفَاءَ اللَّـهُ ; (and what Allah made His Messenger get – 59:6). The meanings of these three words differ with slight variation. Since the difference between them is slight, there are occasions when one word is used for the other to mean spoils in the absolute sense.

Ghanimah generally carries the sense of booty obtained from the adversary through fighting in Jihad. Fai’: is booty obtained from the disbelievers without active fighting and killing, whether they abandon it or agree to give it up voluntarily. Then, nafl and anfal are also used to refer to the reward which the Supreme Commander of Jihad may bestow upon a particular Mujahid in return for his exem¬plary performance. This meaning has been reported from Sayyidna ` Abdullah ibn ` Abbas (رض) as in Tafsir Ibn Jarir. (Ibn Kathir) Then, there are occasions when spoils as such are also identified through the terms of nafl and anfal. In this verse, most commentators have gone by this very general meaning. The same general meaning has been reported from Sayyidna ` Abdullah ibn ` Abbas (رض) in the Sahih of Al-Bukhari. The truth of the matter is that this word is used to carry both meanings, the general and the particular. Therefore, no differ¬ence exists here.

And the best explanation in this connection has been given by Imam Abu ` Ubayd in his Kitab al-Amwal. He says: Lexically, nafl means grace, reward or gift – and it is a very special blessing of Allah Ta` ala bestowed upon the Muslim Ummah, the most fortunate recipients of His mercy – in that the properties obtained from disbe¬lievers through fighting in Jihad were made lawful for Muslims. Otherwise, the practice did not exist among past communities. In fact, the law which governed spoils was that such property was not lawful for anyone. All spoils were collected and deposited at one place, then, a fire or lightening would come from the heavens and burn it up. This was supposed to be a sign indicating that the God-oriented fighting was acceptable in His sight. If spoils so collected and deposited were not burnt up by the lightening from the heaven, it was supposed to be a sign that the effort was not acceptable. Therefore, the later spoils were considered rejected and ill-omened because of which it was not used by anyone.

Based on a narration from Sayyidna Jabir (رض) عنہ          appearing in Al Bukhari and Muslim, the Holy Prophet (صلى الله عليه وآله وسلم) has been reported to have said: I have been blessed with five things which were not given to any prophet or his community before me. One of the five is:            اُحِلَّت لی الغنایم ولم تحل لاحد قبلی that is, ‘made lawful for me are the spoils, though they were not lawful for anyone before me.’

The injunction of ‘anfal’ given in the cited verse is: “The spoils are for Allah and the Messenger.” What it means is that its real ownership is that of Allah while the right of their disposal rests with the Messenger of Allah who distributes these in accordance with the command of Allah at his discretion.

Therefore, a group of leading authorities in Tafsir, with Sayyidna ` Abdullah ibn ` Abbas (رض) Mujahid, ` Ikrimah, Suddiyy and some others among them, have said that this injunction was operative during the early period of Islam when the law of the distribution of spoils which is going to appear in the fifth section of this very verse was yet to be revealed – because there spoils as a whole have been left at the discretion of the Holy Prophet (صلى الله عليه وآله وسلم) who was to dispose them off as he wished.

The detailed injunctions which appear later enjoin that one-fifth of the entire spoils should be deposited in the Bayt al-Mal (Treasury of the Muslim State) to cover the needs of common Muslims, and the remaining four-fifth should be distributed among Jihad participants under a particular law the details of which appear in authentic Ahadith. This detailed statement abrogated the first verse of Surah Al-Anfal – and some respected elders have stated that there is no case of abrogation at this place. Instead, the difference here is that of brevity and detail. The first verse of Surah Al-Anfal is brief with its details appearing in verse 41. However, Fai’ property the injunctions about which have been taken up in Surah Al-Hashr (59) has been placed totally at the disposal of the Holy Prophet (صلى الله عليه وآله وسلم) who may act as he wishes at his discretion. Therefore, when describing the injunctions at that place, it has also been said: وَمَا آتَاكُمُ الرَّ‌سُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (that is, and what the Messenger gives you take it, and what he stops you from leave it – 59:7).

These details tell us that ‘spoils’ refers to properties which are obtained through Jihad confrontation, and Fai’ properties are what is obtained without fighting and killing in Jihad. As for the word: al-Anfal, it is used for both, whether the sense be general or particular, and it is also used for the reward which is bestowed by the Commander-in-Chief of Jihad on a Ghazi (living Muslim warrior of a victorious Jihad force).

In this connection, there are four forms of giving awards to Ghazies in Jihad which date back to the blessed times of the Holy Prophet (صلى الله عليه وآله وسلم) :

1. That it is proclaimed that whoever kills an adversary will become the owner of properties obtained from the soldier killed by him. This property will just not be deposited with the rest of the spoils.
2. That a group is taken out from the larger army and is sent on Jihad to a particularly targeted area with the orders that the spoils obtained from that area will belong to the particular group sent there – subject to the obligation that one-fifth of the property thus obtained will be deposited in Bayt al-Mal (Treasury of the Muslim State) to be used to cover the needs of common Muslims.
3. That a particular Ghazi is given something out of the one-fifth of spoils deposited in the Bayt al-Mal in return for his distinct achieve¬ment by the Amir of Jihad under his discretion.
4. That a certain portion from the entire spoils is set aside to be given as reward to the serving cadre of the Jihad force, such as those who attend to the horses of Mujahidin and help them with their chores. (Ibn Kathir)

The substance of the verse is: Addressing the Holy Prophet (صلى الله عليه وآله وسلم) ، Allah Ta` ala has said: People ask you about the spoils. You tell them that the spoils are for Allah and the Messenger, that is, no one holds a claim on them, or is their owner. Whatever the Messenger of Allah decides under the command of Allah Ta` ala shall be the opera¬tive law.

Unity among People is Based on Taqwa

In the last sentence of the verse, it was said: فَاتَّقُوا اللَّـهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا اللَّـهَ وَرَ‌سُولَهُ إِن كُنتُم مُّؤْمِنِينَ (So, fear Allah, and set your relations right, and obey Allah and His Messenger, if you are believers). This is addressed to the Companions of the Holy Prophet (صلى الله عليه وآله وسلم) . The reference is to what happened at the battle of Badr when the noble Companions (رض) had differed among themselves about the distribution of spoils and which posed the danger that their mutual relations may become strained. Through this verse, Allah Ta` ala has Himself settled the matter of the distribution of spoils. Now, they are to retrain- their hearts for the better and set their relations right. The core of the method proposed is Taqwa, the fear of Allah, the sense of being responsible before Him.

Experience bears out that under the active influence of a heart filled with the fear of Allah and ‘Akhirah, major disputes get resolved in no time and deep-rooted hatreds evaporate in thin air.

Therefore, after proposing the method of Taqwa in this verse, it was said: أَصْلِحُوا ذَاتَ بَيْنِكُمْ , of that is, ‘set your relations right’ through Taqwa.

After that, it was further explained by saying: إِن كُنتُم مُّؤْمِنِينَ (and obey Allah and His Messenger, if you are believers) that is, the obedience to Allah and the Messenger should be total and perfect, if you are believers. In other words, ‘Iman (faith) demands I to ah (obedience) and Itaah (obedience) is the outcome of Taqwa (the fear of Allah). When people become the practitioners of these virtues, their mutual disputes shall stand resolved automatically and hearts shall be filled with love rather than hostility.