Overview (Verses 1 - 2)
 
This opening passage of the sūrah provides God’s ruling over the booty that Muslims may gain in their campaigns to serve God’s cause. Those who fought in the first major battle that took place at Badr between the newly-established Muslim state and the pagan Arabs disputed among themselves over its distribution. God gives here His ruling and reminds them of their need to fear and obey Him, and also obey His Messenger. He reminds them of their faith and that they need to live up to its values.
 
God also reminds them that they had hoped to gain a trade caravan, but God wanted something much better for them: strength and victory. He further puts before their eyes the factors that made the battle go in their favour when they were facing an enemy who was far superior to them in numerical strength and equipment. They were given support by angels. Rain gave them water to drink, and made the terrain firmer so that they were not impeded by a sandy battleground. Slumber overwhelmed them to give them calmness and reassurance. Their enemies were overwhelmed with fear, and ended up suffering stern punishment.
 
The believers are commanded to remain steadfast in every battle, no matter how strong and unassailable their enemies may initially appear to be. It is God who plans, acts and kills. They are merely a means with which He accomplishes His will. He may do with them what He pleases.
 
The sūrah then ridicules the unbelievers who, before the battle, were keen to precipitate God’s will, appealing to God to bring about the defeat of the party which was far more astray and ready to sever relations of kinship. He tells them that their appeal is granted. It also warns the believers against behaving like the hypocrites who hear God’s message but do not listen or respond to it.
 
The passage concludes with appeals to the believers to respond to God and His Messenger when he calls on them to follow the path that gives them life, although it may appear at first sight to involve death and being killed in battle. It reminds them of the days when they were few in number, oppressed, living in fear, but God gave them shelter and granted them support and victory. It promises them that God will give them a clear criterion if they continue to fear Him. That will be in addition to forgiveness of their sins and abounding grace that makes all spoils of war appear petty and trivial.
 
Dispute Over the Spoils of War
 
They ask you about the spoils of war. Say: “The spoils of war belong to God and the Messenger. So, have fear of God and set right your internal relations. Obey God and His Messenger, if you are true believers.” True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust. They attend regularly to their prayers and spend on others some of what We have provided them with. It is those who are truly believers. They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions. (Verses 1-4)
 
We mentioned in the Prologue a number of reports speaking about the reasons for the revelation of these verses. It is useful to add here some more reports in order to be fully aware of the prevailing atmosphere at the time when the sūrah was revealed, particularly those verses that speak of the spoils of war. This will give us a clear view of the actual situation of the Muslim community after its first major battle since the establishment of the Muslim state in Madinah.
 
In his commentary on the Qur’ān, Ibn Kathīr quotes a report related by Abū Dāwūd, al-Nasā’ī and others on the authority of Ibn `Abbās who says: “On the day of the Battle of Badr, the Prophet said: `Whoever does this or that shall have so and so.’ The young ones among the Muslims fought hard to establish their claims, while the older people held the banners. When it was time to distribute the booty, they pressed their claims. The older people said: `Do not take it all for yourselves, for we were providing you with support. Had you suffered a setback, you would have needed our cover.’ There was a dispute over the matter between them. So God revealed the opening verse of the sūrah.”
 
Another report by Ibn `Abbās goes as follows: “On the day of Badr, the Prophet said: `Whoever kills an enemy soldier shall have this and that, and whoever brings a prisoner shall have so and so.’ A man called Abū al-Yasīr brought two men he had taken prisoner and said: `Messenger of God, you have promised us.’ Sa`d ibn `Ubādah said: `Messenger of God, if you were to give only to these people, nothing will be left for your Companions. We did not stay behind because we thought little of the reward or out of cowardice. We only stayed behind to provide you with protection, should the enemy attack you from behind.’ A dispute broke out, and the first verse of the sūrah was revealed. God also revealed Verse 41 which outlines the distribution of the spoils of war.
 
Imām Ahmad relates on the authority of Sa`d ibn Abī Waqqāş: “On the day of the Battle of Badr, my brother, `Umayr, was killed. However, I managed to kill Sa`īd ibn al-`Āş and took his sword which was called Dhu’l-Kuthayfah. I brought it to the Prophet, but he said: `Go and put it with the rest of the booty.’ As I went back, only God could know how distressed I was as a result of the killing of my brother and being deprived of my gain. I walked only a short distance before the sūrah entitled al- Anfāl was revealed. God’s Messenger said to me: `Go and claim your gain.”‘
 
Imām Ahmad also relates a different version on the authority of Sa’d himself who says: “I said to the Prophet: `Messenger of God, by God’s grace I have taken my revenge against the unbelievers. Grant me this sword.’ He said: `This sword belongs neither to you nor to me. Put it down.’ I did, and went away saying to myself that he may give the sword to someone who might not have fought as hard as I did. A voice was then calling me from behind. I said: `Has God revealed something concerning me?’ He said: `You asked me to give you the sword when it was not mine. Now it has been given to me, and I gift it to you.’ He added that it was then that the opening verse of the sūrah was revealed.”
 
These reports describe the general atmosphere that prevailed at that time. Some of us may wonder at the fighters at Badr disputing over the spoils. These fighters were the followers of Islam in its very early days. They belonged either to the Muhājirīn, who migrated from Makkah, their hometown, leaving behind all their possessions for no reason other than to serve God’s cause, or to the Anşār of Madinah who received the Muhājirīn and shared with them their homes and property, denying them nothing. These were the ones who are described by God in the Qur’ān as ones “who love those who have come over to them; they harbour in their hearts no grudge for whatever the others have been given, but rather give them preference over themselves, even though poverty be their lot.” (59: 9) But these reports give us part of the answer. Being given something of the spoils of war was in itself a testimony for having fought hard. Those people were keen to have such a testimony from God’s Messenger and from God Himself, in the first major battle which saw them triumph over the unbelievers. That keenness overshadowed something of great importance, namely, to maintain kindly relations and to promote bonds of brotherhood among themselves. When these verses were revealed, they recognized their fault. `Ubādah ibn al-Şāmit says: “These verses speak about us, the people of Badr, when we disputed over the spoils of war and behaved in an unbecoming way. God took it away from us and gave it to His Messenger (peace be upon him).”
 
God gives them a verbal and practical lesson. The whole question of dividing the spoils of war was taken away from them and given to the Prophet himself. Then He revealed His verdict on how all spoils of war should be shared out. It was no longer the right over which they might dispute. It was something that was given to them by God’s grace, and the Prophet would divide it among them in accordance with his Lord’s instructions. In addition to this edifying experience, they were given directives that begin with this opening verse: “They ask you about the spoils of war. Say: ‘The spoils of war belong to God and the Messenger. So, have fear of God and set right your internal relations. Obey God and His Messenger, if you are true believers.’” (Verse 1)

Essential Qualities of Believers
 
Thus, the opening verse of the sūrah reminds the hearts of those who disputed over the booty that they should maintain fear of God. Glory be to the Creator who knows all hearts’ secrets. It is only the fear of God and the desire to earn His pleasure in this life, as well as in the life to come, that turns human hearts away from valuing the riches and pleasures of this world and disputing over them, even though such a dispute should also have an overtone of having a testimony for fighting hard to serve God’s cause. A heart that does not turn in its totality to God, fearing to incur His anger and seeking to earn His pleasure, will never be able to get rid of the temptation of worldly comforts and riches. Fearing God is what makes people’s hearts willing to be guided with ease and humility so that they can maintain friendly relations and promote bonds of brotherhood between them: “So, have fear of God and set right your internal relations.” (Verse 1) It is through fearing God that they are led to total obedience of God and His Messenger: “Obey God and His Messenger, if are true believers.” (Verse 1)
 
The first aspect of obedience in this connection is to submit to His ruling over the spoils of war. It no longer belonged to any one of the fighters. The entire booty belongs to God and His Messenger, and they have sole discretion over its use. Those believers could only submit to God’s ruling and the Prophet’s division of the booty with easy hearts and happy minds. They also needed to maintain their brotherly relationship which nothing could weaken, provided that “you are true believers”. (Verse 1)
 
Faith must have a practical example to testify to its applicability and to demonstrate how it works. The Prophet says: “Faith does not come about through wishful thinking or maintaining appearances. True faith is that which establishes roots in people’s hearts and to which action gives credence.” This is the reason for frequently repeating this final phrase in the Qur’ān in order to stress the meaning of faith outlined by the Prophet. It thus becomes a practical definition of faith so that it is no longer thought to be a mere verbal statement that has no practical correlative.
 
This is followed by an outline of the qualities of true faith, as God wants it to be: “True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust. They attend regularly to their prayers and spend on others some of what We have provided them with. It is those who are truly believers. They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions.” (Verses 2-4)
 
The Qur’ānic style is extremely accurate in its choice of words, in order to provide a very clear statement of the meaning it wants to impart. Here we have the phrase “only those” in order to limit the meaning of having faith to those who have these qualities. When we have such a limiting expression, no one could try to give a subjective interpretation of these qualities, claiming for example that they refer to `people with complete faith’. Had God meant it that way He would have said it. What we have here is a highly definitive statement which tells us that only the people who have such qualities and who act and feel in this way are believers. Those who do not have all these qualities are not believers. At the end of these opening verses, a repeat statement is given to re-emphasize this fact: “It is those who are truly believers.” (Verse 4) People who are not `truly’ believers do not believe at all. Qur’ānic expressions and statements interpret one another. God says elsewhere in the Qur’ān: “What may differ with the truth other than error.” Hence, only error stands opposite to the truth. Those who do not belong to the `truly believers’ cannot be described as `having faith, though it may be less than complete’. A definitive Qur’ānic statement cannot be interpreted at will in such an ambiguous manner.
 
The early Muslims realized that a person who does not have such qualities and whose actions do not conform to these descriptions is not a believer at all. Commenting on the Qur’ānic verse that states, “True believers are only those whose hearts are filled with awe whenever God is mentioned,” Ibn `Abbās says: “When hypocrites perform worship duties, nothing touches their hearts as they mention God. They do not believe in any of God’s signs, and they do not rely on Him. When they are alone, they neither pray nor pay zakāt. Hence, God describes them as unbelievers, and then He describes the believers, saying: “True believers are only those whose hearts are filled with awe whenever God is mentioned.” Hence, they do the duties He requires them to do. “And whose faith is strengthened whenever His revelations are recited to them.” They feel the truth of these revelations as they listen to them. “In their Lord do they place their trust.” They rely only on Him, seeking nothing from anyone else.”
 
As we proceed with our commentary, we will see clearly that without such qualities, faith does not exist. It is not a matter of having complete or less than complete faith, but whether faith exists or not. “True believers are only those whose hearts are filled with awe whenever God is mentioned.” (Verse 2) It is a feeling of awe that fills a believer’s heart when God’s name is mentioned in connection with any duty. The believer feels God’s greatness and majesty, and he remembers God’s greatness and how imperfect his own attitude is. All this provides strong motivation for him to act. Or it may be described in the words of Umm al-Dardā’, a lady Companion of the Prophet who said: “A feeling of awe is similar to a burning sensation that causes you to tremble. When you experience that, then pray to God, for such prayer is sure to give you comfort.” It is a situation that leaves its effect on people’s hearts, and they need to appeal to God for comfort. This is exactly what a believer experiences when he is reminded of God in connection with any order. He will then do what he is bid and refrain from what he is forbidden.
 
“And whose faith is strengthened whenever His revelations are recited to them.” (Verse 2) A believing heart is sure to find in the Qur’ānic verses what gives him strength of faith and reassurance. The Qur’ān deals directly with human hearts, without any intermediary. Only disbelief can place a barrier between human hearts and the Qur’ān. When the barrier is removed by faith, a believing heart will begin to appreciate the Qur’ān and watch his faith grow stronger until he finds complete reassurance. Just as the Qur’ānic effect strengthens the faith of a believer, a believing heart is the only one to appreciate the Qur’ānic directives. Hence, this fact is often stressed in statements like: “Surely, in this there are signs for believers.” And “Certainly, in this there are signs for people who believe.” This is succinctly expressed by one of the Prophet’s Companions who describes their community as one which was given faith before it was given the Qur’ān.