Surah Al-Anfal (الأنفال) is a Medinan surah of the Quran with 75 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
"And forgiveness" {Quranic verse reference} means forgiveness for their sins if they return from disputing over the spoils of war and other matters. "And a noble provision" {*} means a provision that is not restricted or spoiled in any way by disputes or otherwise. It will suffice them and fill their hands with wealth from the spoils of Persia, Rome, and others. This is in this life, and as for the next life, it is something that cannot be described. Abu Hayyan said: When three qualities of the heart - fear, increase in faith, and trust - and three physical and financial qualities are mentioned, three things are arranged in response. The heart's actions are matched with ranks, the physical actions with forgiveness, and the financial actions with a generous provision. This type of matching is a wonderful example of the science of rhetoric. The Imam, Fakhr ad-Din, mentioned that according to Shafi'i, faith includes belief, declaration, and action; therefore, it is possible to say 'a believer, God willing,' because the completion of actions is uncertain, even if the belief and declaration are certain. According to Abu Hanifa, faith is only belief and declaration; therefore, an exception cannot be made. The disagreement is only in wording. If the exception is due to doubt, it does not contradict certainty. It is like saying something for good luck, as in {You will surely enter the Sacred Mosque, God willing, in safety} [Quran 48:27]. When leaving the world is difficult for the soul, and leaving a dispute after being involved in it is even harder, He started to tell them about what they disliked, and He did it to them.
The reference to "what is beyond the water" they descended upon from their hearts, as is well-known in the biographies, relates to the whispering of Satan and his instigations to them with weakness, scarcity, and intimidation by the multitude of the enemy. The reassurance of their hearts and the soothing of their souls by what they were shown of honor, as is clarified by all of this, is stated in the saying of Ibn Hisham: "{And send down upon you} water from the sky," which is the rain that met them that night. He thus prevented the polytheists from preceding them to the water and cleared the way for the believers to it. "{To purify you thereby}" means to cleanse you from every impurity. He began with purification as one of the benefits of water, as it is closest to the attributes of the angels, who are close to the Divine Presence. He then connected it with: "{and remove from you} the evil of Satan," not with a restrictive "lam" which is necessary for it, which refers to the filth of Satan. This filth is the state of the one who experiences an event that leads to ritual impurity, which brings one closer to Satanic influences, characterized by a narrow chest, doubt, and fear, distancing one from the angelic presence - as the angels do not enter a house where there is someone in a state of ritual impurity. "Rage" can also refer to filth, idol worship, punishment, and polytheism. Satan had certainly instigated them, and it is clear that his instigation is one of the greatest impurities, as it leads to all of the aforementioned. Then, He connected to it what is prepared for the heart from divine wisdom, which is the pouring of tranquility, saying: "{and to strengthen} your hearts," meaning with patience and certainty. And since this strengthening was a firm, dominant, and elevated one, He expressed it with the tool of supremacy, saying: "{on your hearts}," meaning after establishing in them trust and confidence in His gentle care at every moment.
This is an indication that you had supplicated for victory at Badr and what you witnessed came to pass. If you found it amazing, then adhere to it in the future, for I will not come to you, as long as you remain in your current state, except with what I brought to you on that day. The term "victory" may connote "triumph" and thus be a form of mockery, or it may signify "divine decree". The reason behind what I have ordained for the disbelievers - namely, their rejection of the invitation to respond and their abandonment in this battle, and the perpetuation of this fate for them - is their disobedience to the Messenger and their turning away from accepting the truth conveyed to them. Therefore, He warned the believers against a similar state by persistently quarreling over spoils or otherwise, saying: {O you who have believed} - that is, invoke this - {obey Allah} - that is, the One to whom all glory and greatness belong - {and His Messenger} in confirmation of your claim of faith. Since obedience to the Messenger is obedience to Allah, as he only calls to Him and was sent with the Quran, He combined the pronouns, saying: {and do not turn away from him} - that is, from the Messenger, under any circumstances, in any matter, whether it be jihad or otherwise, spoils or otherwise, light or heavy, easy or difficult - {while you are hearing*} - that is, you have the capacity to hear what he says, or you are acknowledging him, for engaging in any of that would falsify the claim of faith and conform to the state of the disbelievers. A reference to this is found in His statement: {And do not be like those who say, "We have heard," and they do not hear*} - that is, they do not respond; it is as if they had not heard, for their hearing was not accompanied by understanding.
And since the state of these people is similar to that of the deaf, in that they do not benefit from listening, and the dumb, in that they do not speak because they do not utter anything beneficial, and the one lacking in reason, in that they do not benefit from their intellect, He said, explaining this prohibition and expressing it in the most suitable way: {Indeed, the worst of all creatures} - i.e., those that move on the face of the earth - He made them of the genus of insects or beasts, and then He made them the worst of them. And since they have those who are better than them, and the consideration is based on what is with Him, {at Allah} - i.e., He who has all the perfection of comprehensive knowledge, power, and others, {are the deaf, the dumb} - i.e., the deaf and dumb, deafness and dumbness being extreme {who do not reason} - i.e., they do not have their reason renewed; and whoever does not benefit from hearing the caller is like that. And since that might prompt the listener to say, "Why does the Capable not accept those who are of this nature to good?" He answered that He created them from the beginning - and He has the right to do in His kingdom and dominion what He wants - with a deep-rooted creation in corruption, and He made their jewels evil, like the essence of the scorpion, which does not accept education in any way and does not pass by anything except to harm it. So, He knew that there is no good in them and left them on what He knew about them. {And if Allah had known} - i.e., He who has all perfection {in them any good} - i.e., acceptance of good {He would have made them hear} - i.e., hearing that is followed by continuous response.
They act in disobedience, and among them there are those who are capable of enjoining good and forbidding evil but do not do so, and it is almost that Allah will encompass them with punishment from Him. The Prophet (peace be upon him) said: "By the One in whose hand my soul is, you will command good and forbid evil, or else it is almost that Allah will send down punishment upon you, and then you will call upon Him, but He will not respond to you." Imam Ahmad reported from Hudhaifah (may Allah be pleased with him) that the Prophet (peace be upon him) said: "You will command good and forbid evil and urge one another to do good, or else Allah will make you all suffer punishment, or He will appoint the worst of you to rule over you, and then you will call upon Him, but your supplication will not be answered." This narration is considered to be in the category of a marfūḥadīth (a narration that is attributed to the Prophet), as it is not something that can be expressed through personal opinion. If the obedient are weaker than the disobedient, then (the duty of enjoining good and forbidding evil) is restricted to one's own self, as it was reported by Abū Dāwūd, at-Tirmidhī, and Ibn Mājah from Abū Thaʿlabah al-Khashanī (may Allah be pleased with him) that he was asked about the verse {عليكم أنفسكم} [Māʾidah: 105]. He replied: "I asked the Messenger of Allah (peace be upon him) about it, and he said: 'No, enjoin good and forbid evil until you see that greed is obeyed, desires are followed, and each person is infatuated with his own opinion. At that point, mind your own business and leave the common people to themselves, for after you there will be days of patience, and patience in those days is like holding onto a burning ember. The doer of good in those days will have the reward of fifty men who do similar deeds.'" The Prophet (peace be upon him) was asked: "Fifty men from them?" He replied: "Fifty of you." And there are many narrations similar to this.
What corresponds to them is {and Allah is the best of planners}, because no one can comprehend what He wants to conceal, for He is the Supreme King, surrounded by majesty and beauty. Thus, the one who prevails is the one whose plan is His plan, and the one who is exalted is the one whose victory is His victory. It is as if the Exalted One is saying: Look at the fulfillment of what I promised you regarding the circumstances of the Prophet, peace be upon him. He was alone, and all people were opposing him, yet he remained steadfast in conveying the message to them and advising them, despite the harm he suffered from them. Their harm to him only increased his efforts to fulfill what would benefit them.
The mosques, and they resorted to practices of the era of ignorance, such as dancing, which was initiated by the people of Samer when they worshiped the calf. They adopted various forms of actions from different disbelieving groups and made them their customs, emblems, and religion. Indeed, they have violated the sanctities of the Shariah, altered it, and belittled it. Since the context of the discourse is to explain their deservingness of punishment, and that there is no obstacle to prevent it from them, and He had already inflicted upon them the beginnings of it in this battle, and confronting them with reproof at the time of inflicting what they could not endure was a deterrent; He said, as a consequence of the ugly actions they used to commit: {Then taste the punishment} {*}, which is the one that Allah threatened you with, and which you saw in Badr, and you requested in your inquiry about the ruling on belittling it. {because you used to disbelieve}, meaning that by this action, you have become worthy of tasting it, due to what you used to conceal, which was indicated to you by your intellects, of this clear right.
He is All-Seeing, and He will reward you based on the realities and inner aspects of matters. If you display to people what justifies your actions, He will still reward you for what you intended to do, which is to fight them if they did not cease. If they persisted in fighting, this was the original plan. However, He expressed it as: {And if they turn away} (from responding), which is a glad tidings to them of their impending defeat and lack of resilience due to the fear He instilled in their hearts. This is supported by His statement: {Then know that Allah} - who has complete knowledge and control over everything - {is your protector} (or guardian). He manages your affairs and works on your behalf as one would for someone they love, striving to achieve what benefits them and repel what harms them. Therefore, He will undoubtedly support you. Then, He continued to praise Himself, as He deserves, by stating: {He is the best protector} and {the best supporter}. The reason for not using "for" here is that the command is to acknowledge and believe He is your protector, which is obligatory by His nature, not due to something else, unlike the end of the Surah Al-Hajj, where the command is to hold fast to Him. Therefore, do not fear them at all, even if their numbers increase and their power grows. Do not abandon them until they are brought down, and His word prevails.
And the pride and haughtiness they had, due to their numerousness and strength, as Abu Jahl said: "We will not return until we have returned to Badr, and slaughtered the camels, and drunk the intoxicants, and had the singing girls sing for us, and fed those who were present with us from the Arabs, so that they may fear us for all time." {That God may decree a matter} - i.e., the One to Whom all matters belong, by honoring His religion through your victory over them and their humiliation - {that had to be done} - as the natural dispositions and inclinations are fixed and completed - {and so that God may make clear} - i.e., predestined from eternity - the meeting with them, and what occurred in that great battle, in terms of killing and capturing them, and that it was a decree that had to be fulfilled, in order to make clear through it the faith of those who believed, by relying on God and believing in His promise, and the disbelief of those who disbelieved. When He explained the purpose of that encounter in {That God may decree a matter}, He then explained the purpose of that decree in {that God may destroy} - i.e., after witnessing that extraordinary decree - {those who disbelieved} - in the state of war and after it - and {those who were to be destroyed} - i.e., the believers, in a state of exceeding and emerging {from a clear evidence} - after it had become clear that the Messenger of God, peace be upon him, was truthful in this battle, in everything he had promised, and that the disbelievers were liars in everything they used to say, despite the apparent circumstances that suggested otherwise, and that was one of the greatest miracles - {and revive} - i.e., through Islam, a life that is in the highest degree of perfection, as indicated by the reading of Nafi' and Al-Bazi from Ibn Kathir, and Abu Bakr from Asim, with the manifestation of the two yahs, or in the lowest degree of perfection, as indicated by another reading.
Their departure and what they were affected by it, in order to show them what they were saying about it. When they were told that God had saved their livestock, they disapproved of the favor, following Abu Jahl, who said, "By God, we will not return until we return to Badr, drink intoxicants, slaughter camels, and have singing girls sing for us, so that the Arabs will hear and forever be in awe of us." Instead of intoxicants, they were given cups of red death, and instead of singing girls, the wailers of fate lamented them. When mentioning the very departure, the corruption it entailed, and the evil fruit that arose from these two types of people - referred to by name to indicate their firmness, as is the case with characteristics, and the fruit referred to in the present tense to indicate that they continually renew it - He said: {They obstruct} (i.e., they create obstruction, which is prevention) for themselves and others {from the way of God} (i.e., the greatest kingdom in that aspect), and they were determined to renew it every time. Given that this was their goal, their weaving was weak, and their structure was frail, for it was the work of Satan. Every work that is not for God, if it collides with what is for God, will crumble. With that, God - exalted be He - has decreed His course, and you will not find any alteration in His course. The workers are servants of God. {And God} (i.e., they did that while He, whose surrounding encompasses everything, had become their guardian {was with what} they were doing, encompassing it). So, He nullified their actions with His majesty and greatness. He brought them to Badr when they went out to challenge Him, and instead of camels, they slaughtered their own necks. Instead of intoxicants, He gave them cups of death. Instead of singing girls, the wailers cried out for them. Perhaps He mentioned the neighbor to indicate that due to the intensity of His surrounding their actions, it was as if He.
An account of their state at that time (is as follows): They say, "If only..." {or if} they were to see {when the angels take the souls} of those who disbelieved, extracting them {the angels} whom We have appointed over them, (and) they {the angels} strike {their faces and their backs}. For striking the face and back is most indicative of subjugation and humiliation, (the verse) states: {their faces and their backs}, meaning the upper and lower parts of their bodies; otherwise, it would be more relevant (to mention other body parts). (And) while (the angels) say to them: "Taste what you used to deny", {taste the punishment of the Fire}, (for) you would have then seen a terrifying scene and a dreadful affair. This (scene) filled you with extreme joy, and the words of (the angels) had no effect on their anger; for they would then know who was deceived by their (own) religion. Although 'law' (if) turns the present tense into the past, the expression in the present tense within its scope serves a purpose, namely, indicating that this (fate) does not exclusively apply to one deceased person over another; rather, there is no distinction between those who died before or after (the Battle of Badr), or whether they died in Badr or elsewhere. The statement does not imply that those saying {their religion has deceived them} were present at Badr; rather, it appears that they were in Medina. Their use of {these} (people), which is a proximate demonstrative pronoun, serves to belittle and downplay (the significance of) their opponents, just as the distant demonstrative pronoun is used to magnify (the status of someone).
The unveiling and covering (of truth) is (a divine decree), for sometimes He removes the veil of doubt from a matter, and it becomes clear and established. At other times, He allows the cutters of evidence to prevail over it, and it becomes null and void. And sometimes, He lets the veil of doubt fall over it, and it becomes hidden after being clear, just as He had unveiled it and thrown it (into the hearts of people) after it had been hidden. When He informed (us) about their destruction, He then informed (us) about the attribute that gathers them all in destruction, saying: {And all} of these and those who preceded them from the people of Pharaoh and before them {were} by nature and disposition {wrongdoers}, {that is}, wronging themselves and others, placing (divine) signs in other than their proper places, while they thought they were being just. Then He explained the reason for their description as wrongdoers, or He continued to explain it, saying: {Indeed, the worst of all creatures} are those who wronged (others), because they disbelieved in the signs of their Lord, who alone was responsible for their well-being. And the worst of creatures {in the sight of Allah} is according to the judgment of justice, to whom the entire command belongs, and in His knowledge, {are those who disbelieve}, that is, among them and others; this means He decreed that they would be required to disbelieve due to the corruption in their nature, which did not match (the inclination towards) good. As a result, they descended from the rank of humans to the rank of mere animals, and then to the level of insects and worms, even to the level of the hasty (and impatient). For the worst of people are the disbelievers, and the worst of disbelievers are those who insist (on their disbelief), and the worst of those who insist are those who break their covenants. {Therefore} as a result {they do not believe*} that is, no new faith emerges from them that they can hold onto, due to what preceded from Allah's knowledge about them. They did not benefit from what they received of the attribute of Lordship, so He effaced them with the attribute of Divinity.
And when he commanded him regarding what to do, he realized that it was a breach (of trust). He guided him to what to do with those from whom he feared treachery, and said: {And if you fear} and he emphasized it by indicating the appearance of signs and the clarity of evidence {from a people} meaning those of power, between you and them there is a covenant {treachery} meaning in that covenant {then throw} meaning cast aside with disdain and contempt {to them} that covenant, a throwing that is {on equal terms} meaning on an equal footing in knowledge of its termination between you and them, and justice, and its midpoint. And do not engage in secret conversations with them while they are under the assumption of its continuation.
The disbelievers, and the verse is from the true promise that was fulfilled by the events experienced by the Companions, may God be pleased with them: {And if there are among you a hundred} i.e., those who are patient {they will overcome a thousand} i.e., existing {of those who disbelieve} So the verse is an example of muṭabbaqāt: what is established in the first part is proof of its omission in the second part, and in the second part, disbelief is proof of its omission in the first part. Perhaps what is required of them in terms of this perseverance is the reason for the command to encourage, meaning, I have made each of them a match for ten, so there is no excuse for them to lag behind. And He explained their superiority over them and their victory due to this by saying: {Because they are} i.e., this which I have required and promised to support them, is due to {a people who do not understand*} i.e., they do not have understanding that would enable them to know the science of war, which the people of faith have been trained in. Even if you see them as physically strong, they are sufficient for carrying out the tasks that befall them in worldly matters, but they are mere bodies without intellect. Just as the world is a form without a soul, they have not built their resistance on those five pillars that I presented to you and inspired you with in Badr. Anyone who does not gather them does not understand war, because an army, if it does not have a leader to refer to, will not succeed. And that leader, if his authority is not based on the sovereignty of the Sovereign, his heart will be weak, and his determination will be disturbed, even if his crowds are numerous. For they will be forms without meaning, and forms have no benefit, only the meanings are beneficial. And whoever relies on God, His form is accompanied by meaning. So, the least that can be said is that one of them will be equivalent to two of his enemies, as the matter has been decreed.
When they became aware of the import of the verse I have alluded to, it was as if they said: "Does His Majesty and Wisdom necessitate that He purify us from what we have sullied ourselves with?" In response, He commenced by saying: {Had it not been for a decree} i.e., a definitive, irreversible judgment {from Allah},
The comprehensive understanding; it is said that Khuz'a are the allies of the Messenger of Allah, peace be upon him, because they are the allies of Bani Hashim. The Messenger of Allah, peace be upon him, included them in the treaty document in the year of Al-Hudaybiyah { Hudaybiyah } - until he said: and he gave them a status that no one else had, that he made them emigrants in their own land and wrote a document for them to that effect. And their poet, Najid bin Imran Al-Khuzai, boasts about this and other things that Allah has bestowed upon them through the hand of the Messenger of Allah, peace be upon him: "Allah has created the clouds with our help, Piled up clouds of the mountainous Hidb. Our emigration in our land is with us, A book that came from the best of writers. And for our sake, a sanctity has been imposed on Makkah, To avenge our blood with sharp swords." This was mentioned by Al-Hafiz Abu Ar-Rabi' bin Salim Al-Kalai in the conquest of Makkah in his biography. The one who initially took charge of their alliance was Abd al-Muttalib, the grandfather of the Prophet, peace be upon him. Al-Waqidi said at the beginning of the conquest of Makkah: Khuz'a were the allies of Abd al-Muttalib, and the Messenger of Allah, peace be upon him, was aware of that. On that day - meaning the day of Al-Hudaybiyah - Khuz'a brought to him a document of Abd al-Muttalib, which he read. It was "In your name, O Allah, this is the alliance of Abd al-Muttalib bin Hashim with Khuz'a when they came to him and their leaders."
The term "adh-Dhakhm" refers to something massive due to the abundance it collects. In a hadith, it is mentioned: Recite {Surah al-Kafirun} and {Surah al-Ikhlas} before sleeping, as they are a means of absolution from shirk (polytheism). The meaning is that these two surahs collect every form of shirk and hypocrisy, whether subtle or profound, and repel it. The term "al-Qashqashatan" refers to the two surahs that are free from shirk, as mentioned in the hadith: Recite {Surah al-Kafirun} before sleeping, as it is a means of absolution from shirk. The sound of "al-Qashqasha" is similar to the sound before thunder, which is a loud rumbling noise. It is as if it is collecting and then releasing the sound. Similarly, what it represents is also a collection. "Al-Qashqash" refers to a stick or a rod, possibly due to its ability to collect or gather things, or because it sheds its bark, similar to how a snake sheds its skin. The term "Shakka" means to split or separate. The lexicographer says that a "shakk" is a split that may not necessarily be penetrating, whereas a "shaq" is always penetrating. The phrase "shaqq al-'asā" means to split the stick into two parts, separating it and dividing the group. The phrase "shaqq 'alayhi al-amr" means that the matter became difficult for him, causing him to split his attention. The phrase "shaqq 'alayhi" means to cause him hardship or difficulty. The phrase "shaqq basar al-muhtadir" refers to the gaze of someone who is about to pass away, focusing on something without being able to move their eyes away, as their gaze is directed to one side, separate from the rest. The term "shaq" refers to a single split or division. The dawn is referred to as "shaq" because it separates the army of darkness. The term "shaq" also refers to the part between the two blades of a woman's instrument, and the act of separation. The phrase "shaqq 'asā al-muslimin" means to split the stick of the Muslims, causing division. The term "istikāl al-barq" refers to the lightning moving straight to the middle of the sky without deviating to the right or left, as it splits the clouds directly, similar to how a stick or a board is split. The term "kass" refers to a side or a part, as it is separate from the other side.
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يَسْـَٔلُونَكَ عَنِ ٱلْأَنفَالِ ۖ قُلِ ٱلْأَنفَالُ لِلَّهِ وَٱلرَّسُولِ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَأَصْلِحُوا۟ ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤْمِنِينَ ﴿١﴾
They ask you, [O Muhammad], about the bounties [of war]. Say, "The [decision concerning] bounties is for Allah and the Messenger." So fear Allah and amend that which is between you and obey Allah and His Messenger, if you should be believers.
إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـٰتُهُۥ زَادَتْهُمْ إِيمَـٰنًۭا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ ﴿٢﴾
The believers are only those who, when Allah 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 -
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ ﴿٣﴾
The ones who establish prayer, and from what We have provided them, they spend.
أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّۭا ۚ لَّهُمْ دَرَجَـٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌۭ وَرِزْقٌۭ كَرِيمٌۭ ﴿٤﴾
Those are the believers, truly. For them are degrees [of high position] with their Lord and forgiveness and noble provision.
كَمَآ أَخْرَجَكَ رَبُّكَ مِنۢ بَيْتِكَ بِٱلْحَقِّ وَإِنَّ فَرِيقًۭا مِّنَ ٱلْمُؤْمِنِينَ لَكَـٰرِهُونَ ﴿٥﴾
[It 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,
يُجَـٰدِلُونَكَ فِى ٱلْحَقِّ بَعْدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى ٱلْمَوْتِ وَهُمْ يَنظُرُونَ ﴿٦﴾
Arguing with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking on.
وَإِذْ يَعِدُكُمُ ٱللَّهُ إِحْدَى ٱلطَّآئِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ ٱلشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ وَيَقْطَعَ دَابِرَ ٱلْكَـٰفِرِينَ ﴿٧﴾
[Remember, O believers], when Allah promised you one of the two groups - that it would be yours - and you wished that the unarmed one would be yours. But Allah intended to establish the truth by His words and to eliminate the disbelievers
لِيُحِقَّ ٱلْحَقَّ وَيُبْطِلَ ٱلْبَـٰطِلَ وَلَوْ كَرِهَ ٱلْمُجْرِمُونَ ﴿٨﴾
That He should establish the truth and abolish falsehood, even if the criminals disliked it.
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَٱسْتَجَابَ لَكُمْ أَنِّى مُمِدُّكُم بِأَلْفٍۢ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُرْدِفِينَ ﴿٩﴾
[Remember] when you asked help of your Lord, and He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another."
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِۦ قُلُوبُكُمْ ۚ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ ﴿١٠﴾
And Allah made it not but good tidings and so that your hearts would be assured thereby. And victory is not but from Allah. Indeed, Allah is Exalted in Might and Wise.
إِذْ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةًۭ مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ ٱلسَّمَآءِ مَآءًۭ لِّيُطَهِّرَكُم بِهِۦ وَيُذْهِبَ عَنكُمْ رِجْزَ ٱلشَّيْطَـٰنِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ ٱلْأَقْدَامَ ﴿١١﴾
[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.
إِذْ يُوحِى رَبُّكَ إِلَى ٱلْمَلَـٰٓئِكَةِ أَنِّى مَعَكُمْ فَثَبِّتُوا۟ ٱلَّذِينَ ءَامَنُوا۟ ۚ سَأُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍۢ ﴿١٢﴾
[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."
ذَٰلِكَ بِأَنَّهُمْ شَآقُّوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَمَن يُشَاقِقِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ ﴿١٣﴾
That is because they opposed Allah and His Messenger. And whoever opposes Allah and His Messenger - indeed, Allah is severe in penalty.
ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَـٰفِرِينَ عَذَابَ ٱلنَّارِ ﴿١٤﴾
"That [is yours], so taste it." And indeed for the disbelievers is the punishment of the Fire.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ زَحْفًۭا فَلَا تُوَلُّوهُمُ ٱلْأَدْبَارَ ﴿١٥﴾
O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn to them your backs [in flight].
وَمَن يُوَلِّهِمْ يَوْمَئِذٍۢ دُبُرَهُۥٓ إِلَّا مُتَحَرِّفًۭا لِّقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍۢ فَقَدْ بَآءَ بِغَضَبٍۢ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ ﴿١٦﴾
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 Allah, and his refuge is Hell - and wretched is the destination.
فَلَمْ تَقْتُلُوهُمْ وَلَـٰكِنَّ ٱللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ ٱللَّهَ رَمَىٰ ۚ وَلِيُبْلِىَ ٱلْمُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنًا ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ ﴿١٧﴾
And you did not kill them, but it was Allah who killed them. And you threw not, [O Muhammad], when you threw, but it was Allah who threw that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing.
ذَٰلِكُمْ وَأَنَّ ٱللَّهَ مُوهِنُ كَيْدِ ٱلْكَـٰفِرِينَ ﴿١٨﴾
That [is so], and [also] that Allah will weaken the plot of the disbelievers.
إِن تَسْتَفْتِحُوا۟ فَقَدْ جَآءَكُمُ ٱلْفَتْحُ ۖ وَإِن تَنتَهُوا۟ فَهُوَ خَيْرٌۭ لَّكُمْ ۖ وَإِن تَعُودُوا۟ نَعُدْ وَلَن تُغْنِىَ عَنكُمْ فِئَتُكُمْ شَيْـًۭٔا وَلَوْ كَثُرَتْ وَأَنَّ ٱللَّهَ مَعَ ٱلْمُؤْمِنِينَ ﴿١٩﴾
If you [disbelievers] seek the victory - the 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 Allah is with the believers.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَوَلَّوْا۟ عَنْهُ وَأَنتُمْ تَسْمَعُونَ ﴿٢٠﴾
O you who have believed, obey Allah and His Messenger and do not turn from him while you hear [his order].
وَلَا تَكُونُوا۟ كَٱلَّذِينَ قَالُوا۟ سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ ﴿٢١﴾
And do not be like those who say, "We have heard," while they do not hear.
۞ إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلصُّمُّ ٱلْبُكْمُ ٱلَّذِينَ لَا يَعْقِلُونَ ﴿٢٢﴾
Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason.
وَلَوْ عَلِمَ ٱللَّهُ فِيهِمْ خَيْرًۭا لَّأَسْمَعَهُمْ ۖ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ ﴿٢٣﴾
Had Allah 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.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَحُولُ بَيْنَ ٱلْمَرْءِ وَقَلْبِهِۦ وَأَنَّهُۥٓ إِلَيْهِ تُحْشَرُونَ ﴿٢٤﴾
O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. And know that Allah intervenes between a man and his heart and that to Him you will be gathered.
وَٱتَّقُوا۟ فِتْنَةًۭ لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُوا۟ مِنكُمْ خَآصَّةًۭ ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ ﴿٢٥﴾
And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty.
وَٱذْكُرُوٓا۟ إِذْ أَنتُمْ قَلِيلٌۭ مُّسْتَضْعَفُونَ فِى ٱلْأَرْضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ ٱلنَّاسُ فَـَٔاوَىٰكُمْ وَأَيَّدَكُم بِنَصْرِهِۦ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَـٰتِ لَعَلَّكُمْ تَشْكُرُونَ ﴿٢٦﴾
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.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَخُونُوا۟ ٱللَّهَ وَٱلرَّسُولَ وَتَخُونُوٓا۟ أَمَـٰنَـٰتِكُمْ وَأَنتُمْ تَعْلَمُونَ ﴿٢٧﴾
O you who have believed, do not betray Allah and the Messenger or betray your trusts while you know [the consequence].
وَٱعْلَمُوٓا۟ أَنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَـٰدُكُمْ فِتْنَةٌۭ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌۭ ﴿٢٨﴾
And know that your properties and your children are but a trial and that Allah has with Him a great reward.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًۭا وَيُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ ﴿٢٩﴾
O you who have believed, if you fear Allah, He will grant you a criterion and will remove from you your misdeeds and forgive you. And Allah is the possessor of great bounty.
وَإِذْ يَمْكُرُ بِكَ ٱلَّذِينَ كَفَرُوا۟ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ ٱللَّهُ ۖ وَٱللَّهُ خَيْرُ ٱلْمَـٰكِرِينَ ﴿٣٠﴾
And [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allah plans. And Allah is the best of planners.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا قَالُوا۟ قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَـٰذَآ ۙ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ﴿٣١﴾
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."
وَإِذْ قَالُوا۟ ٱللَّهُمَّ إِن كَانَ هَـٰذَا هُوَ ٱلْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةًۭ مِّنَ ٱلسَّمَآءِ أَوِ ٱئْتِنَا بِعَذَابٍ أَلِيمٍۢ ﴿٣٢﴾
And [remember] when they said, "O Allah, if this should be the truth from You, then rain down upon us stones from the sky or bring us a painful punishment."
وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ ۚ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ ﴿٣٣﴾
But Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness.
وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ ٱللَّهُ وَهُمْ يَصُدُّونَ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَمَا كَانُوٓا۟ أَوْلِيَآءَهُۥٓ ۚ إِنْ أَوْلِيَآؤُهُۥٓ إِلَّا ٱلْمُتَّقُونَ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿٣٤﴾
But why should Allah not punish them while they obstruct [people] from al-Masjid al- Haram and they were not [fit to be] its guardians? Its [true] guardians are not but the righteous, but most of them do not know.
وَمَا كَانَ صَلَاتُهُمْ عِندَ ٱلْبَيْتِ إِلَّا مُكَآءًۭ وَتَصْدِيَةًۭ ۚ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ ﴿٣٥﴾
And their prayer at the House was not except whistling and handclapping. So taste the punishment for what you disbelieved.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ يُنفِقُونَ أَمْوَٰلَهُمْ لِيَصُدُّوا۟ عَن سَبِيلِ ٱللَّهِ ۚ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةًۭ ثُمَّ يُغْلَبُونَ ۗ وَٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ جَهَنَّمَ يُحْشَرُونَ ﴿٣٦﴾
Indeed, those who disbelieve spend their wealth to avert [people] from the way of Allah. 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.
لِيَمِيزَ ٱللَّهُ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ وَيَجْعَلَ ٱلْخَبِيثَ بَعْضَهُۥ عَلَىٰ بَعْضٍۢ فَيَرْكُمَهُۥ جَمِيعًۭا فَيَجْعَلَهُۥ فِى جَهَنَّمَ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ ﴿٣٧﴾
[This is] so that Allah 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.
قُل لِّلَّذِينَ كَفَرُوٓا۟ إِن يَنتَهُوا۟ يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ وَإِن يَعُودُوا۟ فَقَدْ مَضَتْ سُنَّتُ ٱلْأَوَّلِينَ ﴿٣٨﴾
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.
وَقَـٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌۭ وَيَكُونَ ٱلدِّينُ كُلُّهُۥ لِلَّهِ ۚ فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌۭ ﴿٣٩﴾
And fight them until there is no fitnah and [until] the religion, all of it, is for Allah. And if they cease - then indeed, Allah is Seeing of what they do.
وَإِن تَوَلَّوْا۟ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَوْلَىٰكُمْ ۚ نِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ ﴿٤٠﴾
But if they turn away - then know that Allah is your protector. Excellent is the protector, and Excellent is the helper.
۞ وَٱعْلَمُوٓا۟ أَنَّمَا غَنِمْتُم مِّن شَىْءٍۢ 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 شَىْءٍۢ قَدِيرٌ ﴿٤١﴾
And know that anything you obtain of war booty - then indeed, for Allah is one fifth of it and for the Messenger and for [his] near relatives and the orphans, the needy, and the [stranded] traveler, if you have believed in Allah and in that which We sent down to Our Servant on the day of criterion - the day when the two armies met. And Allah, over all things, is competent.
إِذْ أَنتُم بِٱلْعُدْوَةِ ٱلدُّنْيَا وَهُم بِٱلْعُدْوَةِ ٱلْقُصْوَىٰ وَٱلرَّكْبُ أَسْفَلَ مِنكُمْ ۚ وَلَوْ تَوَاعَدتُّمْ لَٱخْتَلَفْتُمْ فِى ٱلْمِيعَـٰدِ ۙ وَلَـٰكِن لِّيَقْضِىَ ٱللَّهُ أَمْرًۭا كَانَ مَفْعُولًۭا لِّيَهْلِكَ مَنْ هَلَكَ عَنۢ بَيِّنَةٍۢ وَيَحْيَىٰ مَنْ حَىَّ عَنۢ بَيِّنَةٍۢ ۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ ﴿٤٢﴾
[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 Allah 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, Allah is Hearing and Knowing.
إِذْ يُرِيكَهُمُ ٱللَّهُ فِى مَنَامِكَ قَلِيلًۭا ۖ وَلَوْ أَرَىٰكَهُمْ كَثِيرًۭا لَّفَشِلْتُمْ وَلَتَنَـٰزَعْتُمْ فِى ٱلْأَمْرِ وَلَـٰكِنَّ ٱللَّهَ سَلَّمَ ۗ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ ﴿٤٣﴾
[Remember, O Muhammad], when Allah 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 Allah saved [you from that]. Indeed, He is Knowing of that within the breasts.
وَإِذْ يُرِيكُمُوهُمْ إِذِ ٱلْتَقَيْتُمْ فِىٓ أَعْيُنِكُمْ قَلِيلًۭا وَيُقَلِّلُكُمْ فِىٓ أَعْيُنِهِمْ لِيَقْضِىَ ٱللَّهُ أَمْرًۭا كَانَ مَفْعُولًۭا ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ ﴿٤٤﴾
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 Allah might accomplish a matter already destined. And to Allah are [all] matters returned.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا لَقِيتُمْ فِئَةًۭ فَٱثْبُتُوا۟ وَٱذْكُرُوا۟ ٱللَّهَ كَثِيرًۭا لَّعَلَّكُمْ تُفْلِحُونَ ﴿٤٥﴾
O you who have believed, when you encounter a company [from the enemy forces], stand firm and remember Allah much that you may be successful.
وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَنَـٰزَعُوا۟ فَتَفْشَلُوا۟ وَتَذْهَبَ رِيحُكُمْ ۖ وَٱصْبِرُوٓا۟ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ ﴿٤٦﴾
And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allah is with the patient.
وَلَا تَكُونُوا۟ كَٱلَّذِينَ خَرَجُوا۟ مِن دِيَـٰرِهِم بَطَرًۭا وَرِئَآءَ ٱلنَّاسِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ۚ وَٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌۭ ﴿٤٧﴾
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 Allah. And Allah is encompassing of what they do.
وَإِذْ زَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ ٱلْيَوْمَ مِنَ ٱلنَّاسِ وَإِنِّى جَارٌۭ لَّكُمْ ۖ فَلَمَّا تَرَآءَتِ ٱلْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّى بَرِىٓءٌۭ مِّنكُمْ إِنِّىٓ أَرَىٰ مَا لَا تَرَوْنَ إِنِّىٓ أَخَافُ ٱللَّهَ ۚ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ ﴿٤٨﴾
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 Allah. And Allah is severe in penalty."
إِذْ يَقُولُ ٱلْمُنَـٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ غَرَّ هَـٰٓؤُلَآءِ دِينُهُمْ ۗ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَإِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ ﴿٤٩﴾
[Remember] when the hypocrites and those in whose hearts was disease said, "Their religion has deluded those [Muslims]." But whoever relies upon Allah - then indeed, Allah is Exalted in Might and Wise.
وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَـٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ ﴿٥٠﴾
And if you could but see when the angels take the souls of those who disbelieved... They are striking their faces and their backs and [saying], "Taste the punishment of the Burning Fire.
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّـٰمٍۢ لِّلْعَبِيدِ ﴿٥١﴾
That is for what your hands have put forth [of evil] and because Allah is not ever unjust to His servants."
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ إِنَّ ٱللَّهَ قَوِىٌّۭ شَدِيدُ ٱلْعِقَابِ ﴿٥٢﴾
[Theirs is] like the custom of the people of Pharaoh and of those before them. They disbelieved in the signs of Allah, so Allah seized them for their sins. Indeed, Allah is Powerful and severe in penalty.
ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمْ يَكُ مُغَيِّرًۭا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ ﴿٥٣﴾
That is because Allah would not change a favor which He had bestowed upon a people until they change what is within themselves. And indeed, Allah is Hearing and Knowing.
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ فَأَهْلَكْنَـٰهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ ۚ وَكُلٌّۭ كَانُوا۟ ظَـٰلِمِينَ ﴿٥٤﴾
[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.
إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلَّذِينَ كَفَرُوا۟ فَهُمْ لَا يُؤْمِنُونَ ﴿٥٥﴾
Indeed, the worst of living creatures in the sight of Allah are those who have disbelieved, and they will not [ever] believe -
ٱلَّذِينَ عَـٰهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِى كُلِّ مَرَّةٍۢ وَهُمْ لَا يَتَّقُونَ ﴿٥٦﴾
The ones with whom you made a treaty but then they break their pledge every time, and they do not fear Allah.
فَإِمَّا تَثْقَفَنَّهُمْ فِى ٱلْحَرْبِ فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ ﴿٥٧﴾
So if you, [O Muhammad], gain dominance over them in war, disperse by [means of] them those behind them that perhaps they will be reminded.
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةًۭ فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ ﴿٥٨﴾
If you [have reason to] fear from a people betrayal, throw [their treaty] back to them, [putting you] on equal terms. Indeed, Allah does not like traitors.
وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوا۟ سَبَقُوٓا۟ ۚ إِنَّهُمْ لَا يُعْجِزُونَ ﴿٥٩﴾
And let not those who disbelieve think they will escape. Indeed, they will not cause failure [to Allah].
وَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍۢ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمْ وَءَاخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍۢ فِى سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ ﴿٦٠﴾
And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.
۞ وَإِن جَنَحُوا۟ لِلسَّلْمِ فَٱجْنَحْ لَهَا وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿٦١﴾
And if they incline to peace, then incline to it [also] and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.
وَإِن يُرِيدُوٓا۟ أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ ٱللَّهُ ۚ هُوَ ٱلَّذِىٓ أَيَّدَكَ بِنَصْرِهِۦ وَبِٱلْمُؤْمِنِينَ ﴿٦٢﴾
But if they intend to deceive you - then sufficient for you is Allah. It is He who supported you with His help and with the believers
وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنفَقْتَ مَا فِى ٱلْأَرْضِ جَمِيعًۭا مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَـٰكِنَّ ٱللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُۥ عَزِيزٌ حَكِيمٌۭ ﴿٦٣﴾
And brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together. Indeed, He is Exalted in Might and Wise.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ ﴿٦٤﴾
O Prophet, sufficient for you is Allah and for whoever follows you of the believers.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ ۚ إِن يَكُن مِّنكُمْ عِشْرُونَ صَـٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّا۟ئَةٌۭ يَغْلِبُوٓا۟ أَلْفًۭا مِّنَ ٱلَّذِينَ كَفَرُوا۟ بِأَنَّهُمْ قَوْمٌۭ لَّا يَفْقَهُونَ ﴿٦٥﴾
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.
ٱلْـَٔـٰنَ خَفَّفَ ٱللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًۭا ۚ فَإِن يَكُن مِّنكُم مِّا۟ئَةٌۭ صَابِرَةٌۭ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُمْ أَلْفٌۭ يَغْلِبُوٓا۟ أَلْفَيْنِ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ ﴿٦٦﴾
Now, Allah 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 Allah. And Allah is with the steadfast.
مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُۥٓ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِى ٱلْأَرْضِ ۚ تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْـَٔاخِرَةَ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌۭ ﴿٦٧﴾
It is not for a prophet to have captives [of war] until he inflicts a massacre [upon Allah 's enemies] in the land. Some Muslims desire the commodities of this world, but Allah desires [for you] the Hereafter. And Allah is Exalted in Might and Wise.
لَّوْلَا كِتَـٰبٌۭ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌۭ ﴿٦٨﴾
If not for a decree from Allah that preceded, you would have been touched for what you took by a great punishment.
فَكُلُوا۟ مِمَّا غَنِمْتُمْ حَلَـٰلًۭا طَيِّبًۭا ۚ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿٦٩﴾
So consume what you have taken of war booty [as being] lawful and good, and fear Allah. Indeed, Allah is Forgiving and Merciful.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًۭا يُؤْتِكُمْ خَيْرًۭا مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ ﴿٧٠﴾
O Prophet, say to whoever is in your hands of the captives, "If Allah knows [any] good in your hearts, He will give you [something] better than what was taken from you, and He will forgive you; and Allah is Forgiving and Merciful."
وَإِن يُرِيدُوا۟ خِيَانَتَكَ فَقَدْ خَانُوا۟ ٱللَّهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ ﴿٧١﴾
But if they intend to betray you - then they have already betrayed Allah before, and He empowered [you] over them. And Allah is Knowing and Wise.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَـٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌۭ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۭ ﴿٧٢﴾
Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of Allah 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 guardianship 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 Allah is Seeing of what you do.
وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌۭ فِى ٱلْأَرْضِ وَفَسَادٌۭ كَبِيرٌۭ ﴿٧٣﴾
And those who disbelieved are allies of one another. If you do not do so, there will be fitnah on earth and great corruption.
وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّۭا ۚ لَّهُم مَّغْفِرَةٌۭ وَرِزْقٌۭ كَرِيمٌۭ ﴿٧٤﴾
But those who have believed and emigrated and fought in the cause of Allah and those who gave shelter and aided - it is they who are the believers, truly. For them is forgiveness and noble provision.
وَٱلَّذِينَ ءَامَنُوا۟ مِنۢ بَعْدُ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ مَعَكُمْ فَأُو۟لَـٰٓئِكَ مِنكُمْ ۚ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍۢ فِى كِتَـٰبِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۢ ﴿٧٥﴾
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 Allah. Indeed, Allah is Knowing of all things.