భావార్ధాల అనువాదం సూరహ్ అల్-అన్ఫాల్ - ఇంగ్లీషు అనువాదం - డా. వలీద్ బలీహష్ అల్ ఉమ్రి - అనువాదం జరుగుతున్నది. - పేజీ నెంబరు 177 - పవిత్ర ఖుర్ఆన్ యొక్క ఎన్సైక్లోపీడియా

Al-Anfāl

1 : 8

يَسۡـَٔلُونَكَ عَنِ ٱلۡأَنفَالِۖ قُلِ ٱلۡأَنفَالُ لِلَّهِ وَٱلرَّسُولِۖ فَٱتَّقُواْ ٱللَّهَ وَأَصۡلِحُواْ ذَاتَ بَيۡنِكُمۡۖ وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤۡمِنِينَ

(1) They ask you ˹Muhammad˺ about the spoils^[1872], say: “The spoils are for Allah and the Messenger^[1873]. So be ˹truly˺ Mindful of Allah, mend your bond ˹of brotherhood˺^[1874] and obey Allah and His Messenger, if only you are ˹truly˺ Believers”^[1875].

[1872] The Companions of the Prophet (ﷺ) came to him to ask him about how the gains of their victory were to be distributed among them; they had disputed over this and were keen on knowing the answer: ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) said: “On the Day of Badr, the Messenger of Allah (ﷺ) said: “Whoever does this and that, then his is this and that of the loot. Then the younger ones marched forward ˹towards the enemy˺ and the older ones remained in their place holding the banners. When Allah gave them victory ˹at the end of the battle˺, the elders said: “We were backing you! Had you retreated you would have sought us out! You shall not get all the gains and leave us with nothing!” The youths refused and said: “The Messenger of Allah (ﷺ) allotted it all for us!” Then Allah sent down: “They ask you about the spoils, say: “The spoils are for Allah and the Messenger. So be ˹truly˺ Mindful of Allah, mend your bond ˹of brotherhood˺ and obey Allah and His Messenger, if only you are ˹truly˺ Believers. *Indeed the ˹true˺ Believers are the ones who when Allah is mentioned their hearts tremble with awe, when His Signs are recited for them their Faith increases and they ˹devoutly˺ put their trust in their Lord; *the ones who keep up the Prayer and ˹charitably˺ spend out from what We provided them with. *These are truly the Believers; they have ˹elevated˺ grades with their Lord, forgiveness and generous provision” (Abū Dāwūd: 2737, al-Nasā’ī, al-Sunan al-Kubrā: 11133. Ibn Ḥibbān, al-Ṣaḥīḥ: 5093); Muṣʿab Ibn Saʿd Ibn Abī Waqqāṣ (رضي الله عنه) narrated that his father said: “Apropos of me four ayas came down. I acquired a sword ˹among the Badr booty˺. ˹Muṣʿab continues˺ He ˹my father˺ took it to the Messenger of Allah (ﷺ) and said: “Messenger of Allah, grant it to me!” He replied: “Put it back!” When he stood, the Messenger said to him: “Put it back where you took it from!” Then he said: “Give it to me, Messenger of Allah”. He replied: “Put it back!” He then said: “Messenger of Allah, grant it to me! Shall I be treated like one who has no share ˹in the booty˺?” The Messenger said to him: “Put it back where you took it from!” Then this aya came down: “The spoils are for Allah and the Messenger. So be ˹truly˺ Mindful of Allah, mend your bond ˹of brotherhood˺ and obey Allah and His Messenger, if only you are ˹truly˺ Believers”” (Muslim: 1748).
It is important to note that their question, being in such earnest and born out of eagerness, was not answered until Aya 41 below. All the ayas in between are meant to further nurture their collective Believing spirit and elevate it.
[1873] That is, the matter is left to Allah to decide, and the Messenger (ﷺ) who would make the division. So Believers are told to accede to their resolution (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Saʿdī).
It is telling to note that, throughout this sura the Messenger (ﷺ) is every so often joined with God Almighty (سبحانه وتعالى) using the conjunctive ‘and’, and sometimes he is closely affiliated to God using the possessive pronoun ‘His’. This is to remind the Believers to accede to his bidding which is God’s will. This is especially pertinent given the Believers were naturally drawn to the spoils.
[1874] Aṣliḥū dhāta baynikum (lit. mend the affairs that are among you; cf. al-Iṣfahānī, al-Mufradāt, al-Kafawī, al-Kulliyāt) means to settle disputes, set matters aright and leave the issue of the division of the spoils to God and the Messenger (ﷺ) (cf. al-Samʿānī, al-Baiḍāwī).
[1875] Since they would find qualms in this broad resolution, they are reminded of what true Believers would ideally be like (cf. Ibn ʿĀshūr). Al-Wāḥidī (al-Wasīṭ) sees that this is to obligate the Companions to obey the Messenger in his distribution.

2 : 8

إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَإِذَا تُلِيَتۡ عَلَيۡهِمۡ ءَايَٰتُهُۥ زَادَتۡهُمۡ إِيمَٰنٗا وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ

(2) Indeed the ˹true˺ Believers are the ones who when Allah is mentioned their hearts tremble with awe^[1876], when His Signs are recited for them their Faith increases^[1877] and they ˹devoutly˺ put their trust in their Lord^[1878];

[1876] Thus they heed God’s commands (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “And as for he who was in awe of standing before his Lord and restrained himself from desires, *Paradise will certainly be the abode” (79: 40-41).
[1877] “Those who ˹when˺ people said to them: “People have regrouped for you, so fear them”, their Belief ˹only˺ grew firmer and they said: “Allah suffices us, He is the best of Keepers”” (3: 173); “Whenever a sura is sent down, some of them say ˹mockingly˺: “Which of you has this increased in faith?” As for the Believers, it has increased them in Faith and they rejoice” (9: 124).
[1878] They trust that their Benefactor and Protector is none but God (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr). Putting one’s trust in God (al-tawakkul ʿalā Allāh) is the catalyst for all good deeds; no sincere deed exists nor can it be perfected without it. Saʿīd Ibn Jubayr said: “Putting one’s trust in Allah is the culmination of sincere Faith” (cf. Ibn Kathīr, al-Saʿdī).

3 : 8

ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ

(3) the ones who keep up the Prayer and ˹charitably˺ spend out from what We provided them with^[1879].

[1879] These two deeply devotional acts of worship are a true translation of sincere Faith which is detailed in the previous aya (cf. Ibn Kathīr). True Believers are ever ready and humbly engaged in sacrificing their two most valuable assets: time and money.

4 : 8

أُوْلَٰٓئِكَ هُمُ ٱلۡمُؤۡمِنُونَ حَقّٗاۚ لَّهُمۡ دَرَجَٰتٌ عِندَ رَبِّهِمۡ وَمَغۡفِرَةٞ وَرِزۡقٞ كَرِيمٞ

(4) Those are truly the Believers; they have ˹elevated˺ grades with their Lord^[1880], forgiveness and generous provision.

[1880] “Look how We favour some of them over others. But the Hereafter has higher ranks and greater favours” (17: 21). Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “The dwellers of Paradise will indeed see the dwellers of the chambers ˹in Paradise˺ above them as you see the glowing huge planet in the horizon, either on the East or on the West; that for how of various degrees their ranks are ˹in Paradise˺”. They ˹the Companions˺ said: “Messenger of Allah, these are the dwelling places of the Prophets; none attains them except them!” He replied: “Nay! By Whom in Whose Hand my soul is, ˹they will be attained by˺ men who Believe in Allah and accept the Messengers” (al-Bukhārī: 3256, Muslim: 2931). This is the reward that one should strive for in this life.

5 : 8

كَمَآ أَخۡرَجَكَ رَبُّكَ مِنۢ بَيۡتِكَ بِٱلۡحَقِّ وَإِنَّ فَرِيقٗا مِّنَ ٱلۡمُؤۡمِنِينَ لَكَٰرِهُونَ

(5) That is like^[1881] your Lord’s bringing you out of your home with the Truth, ˹while˺ indeed a party of the Believers were reluctant;

[1881] That is, this tentative answer to their question about the division of the spoils and how they felt disquiet about it, is comparable to their response of unwillingness when they were told that they would face clashes with their enemy. So the Messenger (ﷺ) is told not to mind their response; things will turn out for the best (al-Zajjāj, Maʿānī al-Qur’ān, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Shinqīṭī, al-ʿAdhb al-Namīr; exegetes held many views about the purport of this analogy, for more cf. al-Samīn al-Ḥalabī, al-Durr al-Maṣūn): “Fighting is prescribed for you, as much as you hate it; might you hate a thing which is good for you and might you love a thing which is evil for you – Allah knows and you do not know” (2: 216).

6 : 8

يُجَٰدِلُونَكَ فِي ٱلۡحَقِّ بَعۡدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى ٱلۡمَوۡتِ وَهُمۡ يَنظُرُونَ

(6) they argue with you regarding the Truth^[1882] after it has become evident, as if they were being driven to death while staring ˹at it˺.

[1882] The Truth (al-ḥaqq) is that fighting was imminent (al-Saʿdī, al-Muyassar, al-Mukhtaṣar).

7 : 8

وَإِذۡ يَعِدُكُمُ ٱللَّهُ إِحۡدَى ٱلطَّآئِفَتَيۡنِ أَنَّهَا لَكُمۡ وَتَوَدُّونَ أَنَّ غَيۡرَ ذَاتِ ٱلشَّوۡكَةِ تَكُونُ لَكُمۡ وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلۡحَقَّ بِكَلِمَٰتِهِۦ وَيَقۡطَعَ دَابِرَ ٱلۡكَٰفِرِينَ

(7) ˹Remember˺ When Allah promised you ˹either˺ one of the two ˹enemy˺ sections to be yours^[1883]; you wished the one without the thorn to be yours, ˹but˺ Allah wanted to confirm the Truth^[1884] with His Words^[1885], and utterly wipe out the Deniers^[1886];

[1883] The two sections (al-ṭā’ifatayn) being the caravan (al-ʿīr), which is laden with goods, and the fighting army (al-nafīr), the thorny one, which is well-armed and edging for a fight (al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1884] al-Ḥaqq is for Islam to emerge victorious, and for this to become a reality poised to endure (al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
[1885] His command to you to fight (al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
[1886] The outcome of the Battle of Badr brought down a huge psychological barrier, with the killing and capture of many a celebrated Qurayshite hero (cf. al-Mukhtaṣar). It also marked the beginning of the end of the Arab Deniers (cf. al-Wāḥidī, al-Wasīṭ).

8 : 8

لِيُحِقَّ ٱلۡحَقَّ وَيُبۡطِلَ ٱلۡبَٰطِلَ وَلَوۡ كَرِهَ ٱلۡمُجۡرِمُونَ

(8) to establish the Truth and abolish falsehood, even to the acrimony of the criminals.