سورة : AlAnfaal

 (وَالَّذِينَ آمَنُوا مِن بَعْدُ…) (And those who believed after [the initial emigration]): As there were those who had not believed yet but would embrace Islam later.

…وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَٰئِكَ مِنكُمْ ۚ…)) (And emigrated and fought with you – they are of you): This informs about the future.

 (وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ) (But those of [blood] relationship is more entitled to each other in the decree of Allah.): Allah has exemplified the ties of faith as a manifestation of genuine relations. Islam places special emphasis on maintaining family connections, it is reported that the Prophet Muhammad (saws) said:

“Verily, kinship (ar-Rahim) will have a tongue on the Day of Resurrection, and it will say: O Lord, connect the one who connected me and sever the one who severed me.”[1]

As for the ties of faith, Allah (swt) states:

 إنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ

(The believers are but brothers) (Al-Hujurat: 10)

Therefore, there should exist this brotherhood and love that lead to solidarity, cooperation, and assistance. As the Prophet (saws) stated:

The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.”[2]

[1] Shu’ab al-Iman: The 56th Chapter in the Book, The Chapter on Keeping the Ties of Kinship, Hadith no. 7936

[2] Sahih Muslim: The Book of Goodness, Keeping Ties of Kinship and Manners, Chapter: The Mercy, Compassion and Support of the Believers, Hadith no. 2586

Allah (swt) has already spoken of those who believed, He also extended the mention to what awaits them in the Hereafter. Allah (swt) describes them as having the real faith and assured that He (swt) will reward them with forgiveness, overlook their sins, and grant them generous provisions that are noble and plentiful.

لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ (For them is forgiveness and noble provision): For them is forgiveness from Allah (swt). Sustenance is granted by Allah, and it comes to a person, not the other way around. It may come in the form of constancy of faith and actions, good conduct, knowledge, or in various other forms.

(…وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ…) (And those who disbelieved are allies of one another): This describes the situation at that time with the Jews and the polytheist Arabs, how they formed alliances and supported each other against the Prophet Muhammad (saws).

Similarly, it reflects contemporary situations, such as the alliance between Israel, the United States, and the West, against the nations, and this corresponds to the saying of Allah (swt) (And those who disbelieved are allies of one another.)

…إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِير)) (If you do not do so, there will be fitnah on earth and great corruption): Meaning, if you do not avoid the polytheists and support the believers, and unite as one cohesive entity, as Allah has emphasized in this strong bond of faith, then there will indeed be strife and immense corruption. Those aggressors, criminals, and killers among the Jews and the polytheists of the Arabs will infiltrate and sow discord among you.

History itself testifies to the truth of the Quranic statement, as each day reveals the involvement of the Jews and enemies of Islam in the crimes that we witness before our eyes and in all that unfolds.

Allah (swt) enumerates in this verse the groups of believers:

(إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا) (Indeed, those who have believed and emigrated): This refers to the Emigrants who left their homes and wealth in Mecca and migrated to Medina.

(وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ) (And fought with their wealth and lives in the cause of Allah): They are those who went out to fight on the Day of Badr and expended their wealth and lives in that effort.

(وَالَّذِينَ آوَوا وَّنَصَرُوا) (And those who gave shelter and aided): This refers to the Ansar, the people of Medina, who provided shelter and assistance to the migrants from Mecca.

(أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ) (They are allies of one another): This was a practical reality, as each individual among the Ansar designated a share of his home and dwelling for his Muhajir (emigrant) brother. Thus, each of them was more entitled to each other than anyone else. For this, the Messenger of Allah (saws) established brotherhood between the Muhajirin and the Ansar, making every two individuals as brothers. They inherited from each other, prioritizing the other over their own blood ties, until Allah (swt) abrogated this practice with the laws of inheritance.

(…وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا…) (But those who believed and did not emigrate): Those who believed but chose not to migrate, but instead stayed for the sake of their wealth.

  (…مَا لَكُم مِّن وَلَايَتِهِم مِّن شَيْءٍ حَتَّىٰ يُهَاجِرُوا ۚ…) (For you, there is no guardianship over them until they emigrate): You will not be able to protect them until they migrate and join the community in Medina.

(…وَإِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْر…ُ) (And if they seek help from you for the religion, then you must help): If they seek your assistance while they are being harmed, or oppressed because of their faith, then you should support and aid them.

(…إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ…) (Except against a people between yourselves and whom is a treaty): Unless there is a covenant between you and those whom they sought help against, for Islam honours agreements and treaties. Islam is not a barbaric or violent religion; it is not a religion of killing and terrorism. Even if they seek your help in matters of religion, you are obliged to assist them unless there is an agreement or covenant between you and the people whom they sought help against.

 (…وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ) (And Allah is Seeing of what you do.): Allah (swt) is aware and observes everything that occurs in the universe. He is well-acquainted with which the eyes deceives and what the breasts conceal.

Allah (swt) is telling His Prophet that ‘if they intended treachery towards you, O Muhammad, and their intention was to betray and not fulfill their trust, then indeed, they have already betrayed Allah, the Almighty, when they associated partners with Him by worshiping idols and statues’.

(مِن قَبْلُ) (Before): They indeed betrayed Allah (swt) before the Battle of Badr, by committing disbelief in Him, the Almighty.

(فَأَمْكَنَ مِنْهُمْ ۗ) (And He empowered [you] over them): Yet, Allah (swt) has empowered you over them, that is, He caused the disbelievers to be captured during Badr.

(وَاللَّهُ عَلِيمٌ حَكِيمٌ) (And Allah is Knowing, Wise.): He (swt) knows who is treacherous, who will betray, and who conceals and harbors treachery within himself.

Reason for Revelation: This verse was revealed in accordance with Al-Abbas (may Allah be pleased with him) when the ransom was taken from him during his captivity in the Battle of Badr.

(فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا ۚ)  (So, consume what you have taken of war booty [as being] lawful and good,): What you have gained from the spoils is lawful and wholesome, so it is permissible for you to consume it, referring to what were acquired it in the Battle of Badr.

(وَاتَّقُوا اللَّهَ) (And fear Allah): You must remain conscious of Allah (swt) before and after doing anything. That is because the fear of Allah is the primary controlling force in the hearts of believers. This means to keep seeking Allah’s satisfaction and adhere to His commandments, to create a barrier between yourself and His wrath by avoiding actions that would displease Him (swt).

(إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ) (Indeed, Allah is Forgiving, Merciful.): Allah (swt) forgives sins, shows mercy to His servants, and His generosity is vast.

This means that Allah (swt) does not hold anyone to account until after He reveals the laws and regulates the procedures:

 وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا

(And never would We punish until We sent a messenger) (Al-Israa’: 15)

As mentioned previously, the battles that took place between the Messenger of Allah (saws) and the polytheists were for the purpose of repelling aggression, not for spreading of Islam. Believers were only permitted to fight when they were attacked:

 أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ

(Permission [to fight] has been given to those who are being fought because they were wronged, and indeed Allah is capable of granting them victory) (Al-Hajj: 39)

This fighting is legitimate to defend oneself, wealth, honor, and homeland. It is a justified action according to the laws of both heaven and earth. As the battle of Badr was the first encounter, there would be captives, and there were not specific rules about them. Therefore, Allah (swt) clarified the ruling regarding them after the event took place:

(مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ ۚ) (It is not for a prophet to have captives [of war] until he inflicts a massacre [upon Allah ‘s enemies] in the land,): Meaning, the believers must completely subdue the disbelievers in warfare, first, and then there can be an exchange of captives. Allowing the believers to possess a strength equivalent to that of the disbelievers, then the actions and reactions will be in accordance.

(تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَ ۗ) (Some Muslims desire the commodities of this world, but Allah desires [for you] the Hereafter.): Meaning, do not seek the satisfaction of your worldly life’s pleasures; rather, Allah (swt) wants you to always strive for the Hereafter.

This is a mitigating enactment. As known, there are many required preparations for a battle; a worrier must have a sound body and knowledge of strategies of war. However, since the Battle of Badr was the first and decisive battle, without any advanced preparation, therefore, one believer was equivalent to facing just ten disbelievers. May be In other battles and ordinary circumstances, as time passes, the ratio would be one against two.

وَاللَّهُ مَعَ الصَّابِرِينَ (And Allah is with the steadfast.): The main factor of victory is patience, and patience represents half of faith. Allah (swt) says:

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ

(And seek help through patience and prayer) (Al-Baqara: 45)

Patience is a foundation for victory. When a person relies on the support of Allah (swt), he will not be defeated because the All Powerful is on his side. Allah (swt) will be his Supporter, Helper and Guardian.

حَرِّضِ(Encourage): To urge and intensify the desire for something. Indeed, Allah (swt) commanded His Prophet (saws) to encourage the believers and boost their enthusiasm on the day of the Battle of Badr to fight against the polytheists, since they were to choose between seizing the caravan and the fight with their small number.

إِن يَكُن مِّنكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ (If there are among you twenty steadfast, they will overcome two hundred,): One against ten, this is an extremely high standard of faith. The battle is a matter of faith; the power of faith in Allah (swt) and His Prophet (saws) makes the strength of a believer equals to the strength of ten disbelievers.

(وَإِن يَكُن مِّنكُم مِّائَةٌ يَغْلِبُوا أَلْفًا مِّنَ الَّذِينَ كَفَرُوا) (And if there are among you one hundred [who are] steadfast, they will overcome a thousand of those who have disbelieved.): Would it not be more concise to say ‘One believer overcome ten disbelievers? However, we have to take into consideration the various techniques in the battles and the skirmishes in regard of the number of fighters. There may be a unit of ten fighters, or a group of twenty ones. Here, Allah (swt) clarifies these groups that were fighting in the Battle of Badr, specifically.

(بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ) (because they are a people who do not understand.): Meaning, they neither understand nor know, and they do not believe that this worldly life is nothing but as a farm for the Hereafter, where there will be both, a paradise and a hell. Therefore, the believer has patience and perseverance greater than those disbelievers have.

يَا أَيُّهَا النَّبِيُّ (O Prophet!): Allah (swt) addresses all the Prophets by their names, such as:

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ

(And We said, “O Adam, dwell, you and your wife, in Paradise) (Al-Baqara: 35)

 يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا

(Oh Ibrahim, turn away from this…) (Hud: 76)

يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ

(Oh Nuh, he is not of your family…) (Hud: 46)

 يَا مُوسَىٰ إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ

(Oh Musa, indeed I have chosen you over the people) (Al-A’raaf: 144)

All the Prophets are addressed by their names except for the Prophet Muhammad (saws), who is addressed as:

 يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ

(Oh Messenger, convey what has been revealed to you from your Lord) (Al-Maidah: 67)

 يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا

(Oh Prophet, indeed We have sent you as a witness, a bringer of good tidings, and a warner) (Al-Ahzab: 45)

And as in this verse: “Oh Prophet, sufficient for you is Allah,” In these addresses, there is a special status for the Prophet (saws); he is the final Messenger to all of humanity, that is why Allah (swt), honored him with such addresses.

When Allah says: (Oh Messenger), it pertains to matters related to the Message and revelation. When He (swt) says: (Oh Prophet),  it pertains to matters related to ethical conduct.

حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ(Allah is Sufficient for you, and for those who follow you among the believers.): That is, Allah (swt) is sufficient for you, and He is sufficient for those who follow you among the believers, this is one interpretation. Another interpretation is that Allah (swt) does not need means to bring victory to you, but it is incumbent upon you to take the necessary measures. In this context, it refers to the strength of the believers who are with him. Both interpretations are valid, and Allah knows best.

As a fact, if a society is not in harmony, with joined hearts, united in rank and word in addition to a shared goal, it cannot achieve victory.

(وَأَلَّفَ بَيْنَ قُلُوبِهِمْ) (And He brought together their hearts.): The term (brought together) denotes gathering and unity. Before Islam, the tribes used to wage war with each other for any small cause such as a camel and even a single line of poetry. In fact, there was animosity among the tribes, and significant division prevailed. Allah (swt) is saying to the Prophet (saws) that neither you (O’ Muhammad), nor any other human can join the hearts of these divided people.

(لَوْ أَنفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَّا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ) (If you had spent all that is in the earth, you could not have brought their hearts together): Anything on the earth can influence anything except for the hearts. You cannot give a person a large amount of money and say, “Love me,” because love cannot be bought or sold. If someone pretends to love, you still cannot affect his heart.

(وَلَٰكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ ۚ) (but Allah brought them together,): Hearts are in the hands of Allah, as the Messenger of Allah (saws), said:

” The hearts of all men are between two of the Compassionate’s fingers as if they were one heart which He turns about as He wills.”[1]

[1]Sahih Muslim: The Book of Decree, Chapter: Allah’s Direction of the Hearts However He Wills, Hadith no. 2654

The intentions of these calls for peace could be deceptive, concealing hidden schemes. If this is their intention, then Allah (swt) is sufficient for you (O’ Muhammad). So long as Allah (swt) is the One Who supports His Messenger (saws), they will not reach him, trick him, or cause any harm to happen through his inclination towards peace, as happened in the Hudaybiyyah Treaty when the Prophet (saws) made peace with Quraysh.

(…هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ) (It is He who supported you with His help and with the believers.): So, victory is from Allah (swt), and all these preparations are human means that must be taken. Therefore, one should not say, ‘Allah is sufficient for me, and I rely on Him,’ without taking the necessary measures. This is rejected in Islam. Allah (swt) says in the previous verse: (And prepare against them whatever you are able of power and of steeds of war.).  Anas bin Malik, may Allah be pleased with him, reported that a man said, ‘Oh Messenger of Allah, should I tie it (my camel) and rely on Allah, or should I leave it untied and rely on Allah?’ He (saws) said:

‘Tie it and rely on Allah.’[1]

So, you take the means and rely on the One Who provides the means.”

In this verse Allah says, (It is He who supported you with His help and with the believers.); this is a remarkable strategy: the support of Allah alone is sufficient, so why does Allah (swt) mention the believers? The victory of Allah, the Exalted, comes without any means, as He does not need anyone, glorified be He. However, the presence of the believers alongside the Messenger of Allah (saws) represents the means of achieving victory that Allah (swt) has commanded us to take.

[1] Sunan Tirmizi: The Descriptions of the Hereafter, the Raqaiq and Wara’, Hadith no. 2517

وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا)) (And if they incline to peace, then incline to it.): Islam is the religion of peace, so if they turn and incline towards peace, then you should also incline towards it.

(وَتَوَكَّلْ عَلَى اللَّهِ ۚ) (and rely upon Allah,): you must also put your trust in Allah (swt). However, you must also put your trust in Allah (swt) with this inclination towards peace, since they may plot something in secret and covertly and this could be a form of deceit. Hence you must put your reliance on Allah (swt).

(إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ) (Indeed, it is He who is the Hearing, the Knowing.): Surely, Allah (swt) is the All-Hearing and All-Knowing; He knows what the hearts conceal.

This Quranic verse is about preparing the strength to confront aggression and hostilities.

وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم(And prepare against them whatever you are able,): The preparation should be in proportion to one’s capacity, and after that, support comes from the One Who possesses all the Strength.

  وَمَا النَّصْرُ إِلَّا مِنْ عِندِ اللَّهِ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

(And victory is not but from Allah. Indeed, Allah is Exalted in Might and Wise) (Al-Anfal: 10)

However, in this world of means, you must take the necessary measures first, and there is a need for the preparation of strength.

(مِّن قُوَّةٍ) (From [whatever] capability [you can muster]): The Arabic word of (capability) is not definite to indicate the preparation of the best of capability. However, Allah, (swt), mentions it in the indefinite form to indicate all forms of strength, including economic, informational, social, and military.

وَمِن رِّبَاطِ الْخَيْلِ)) (and of steeds of war,): Uqbah ibn Amir narrated: “I heard the Messenger of Allah (saws) recite when he was on the pulpit:

“(And prepare against them, whatever you are able of power), surely strength is in shooting (arrows); surely strength is in shooting, surely strength is in shooting.”[1]

Look at the miraculous Quranic expressions; the verse discusses the order of battles, which has remained consistent throughout human history, starting with long-range shooting and then moving to cavalry. In the time of the Prophet (saws), battles were with arrows and spears, and now they involve artillery and missiles. The essential strength is shooting, and then comes the steeds of war, which in our times means armored vehicles.

 (…تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ…)(by which you may terrify the enemy of Allah and your enemy): This is the balance of strategy used in warfare. This is the strategy of instilling fear in the enemy. Many nations now hold grand military parades to show the weapons they possess to deter aggression from others.

Indeed, Allah (swt) does not want us to prepare our strength for the sake of aggression. Rather, He (swt) commands that our strength be used for the safety and protection of society. But terrorists, killers, and criminals misinterpret this verse and use it as a basis for combat and aggression against others. As a matter of fact, the verses are about preventing aggression. Allah (swt) wills the safety of all in the society.

(وَآخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ…) (and others besides them whom you do not know [but] whom Allah knows,): This means that there will come after them other enemies of Islam. This is what has happened to this nation with successive enemies such as the Tatars, the Franks, and all those who have come to aggress against it, nowadays, the United States, the West, and Israel are an extension of the Jews of Banu Quraiza and Khaybar.

(…ومَا تُنفِقُوا مِن شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ) (And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.): The preparation of strength requires financial expenditure, and this spending is indeed in the cause of Allah (swt) because it protects the land and its people. So, do not think that you have been wronged when you make such contribution; you are spending for the safety of the human community and to prevent aggression.

[1] Sohih Muslim: The Book of Leadership, Chapter: The Merits of Archery and Encouragement towards it, Hadith no. 1917

(وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا سَبَقُوا ۚ ): (And let not those who disbelieve think they will escape.): In the Battle of Badr, among the polytheists, some were killed, like Abu Jahl and others, while some were captured, and others managed to escape, such as Abu Sufyan and others, those should never think that they escaped the punishment.

إِنَّهُمْ لَا يُعْجِزُونَ (Indeed, they will never be able to frustrate [His plan]): They are in the grasp of divine will, and they cannot escape the will of Allah, the Most High.

(وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً) (If you [have reason to] fear betrayal from a people,): Islam commands of the fulfillment of covenants. So, if it comes to your knowledge that they will be treacherous, do not attack them by surprise, rather:

( فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ ) (Throw [their treatry] back to them.): This means to inform them and make it clear to them that their treaty is annulled. This is because Islam is not limited only to Muslims, Allah (swt) says in the Quran:

 إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ ۚ وَلَا تَكُن لِّلْخَائِنِينَ خَصِيمًا

(We have sent down to you the Book in truth so you can judge between the people by what Allah has shown you. And do not be an advocate for the deceitful) (An-Nisaa’: 105)

Allah (swt) commands the Prophet (saws) have to judge among the people. So that, if you fear treachery from a party, send to them and clarify with them that they have violated the covenant before any attack against them.

(إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ) (Indeed, Allah does not like the treacherous.): Similar expression is found in many Quranic verses:

وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ

(And Allah does not like the wrongdoers) (Ali-Imran: 57)

إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

(Indeed, Allah does not like the aggressors) (Al-Baqarah: 190)

 فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ

(Indeed, Allah does not like the disbelievers) (Ali-‘Imran: 32)

Pondering upon those whom Allah does not like, we find them all characterized by elements of corruption and wrongdoing. What is expected of you is to always uphold righteousness, ethics, and values, even in dealing with those who have acted treacherously towards you. So, here, there is a responsibility to be firm, but you should, at the same time, convey to them that this covenant and agreement have been nullified due to theri treachery.

( فَإِمَّا ) (So, if): It is a conditional clause consists of two parts. This indicates that every time the condition comes about we are to fulfill the request as  Allah (swt) orders us.

( تَثْقَفَنَّهُمْ فِي الْحَرْبِ ) (Whenever you encounter them in battle): The phrase conveys that every time you come across them in a conflict or war.

( فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ ) (So, disperse those behind them): Meaning, make them an example for those who are behind them so that they do not regroup. Just as it is said: A powerful strike frightens others. So, if you encounter them, O Muhammad, you should disperse those behind them, referring to the Jews who were inciting and supplying them with weapons.

After talking about the events of the Battle of Badr, the verses move to talk about the Jewish conspiracy and their breach of covenants.

فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً ۖ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ ۙ وَنَسُوا حَظًّا مِّمَّا ذُكِّرُوا بِهِ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَائِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ ۖ فَاعْفُ عَنْهُمْ وَاصْفَحْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ

(Because of their violation of their covenant, We cursed them and made their hearts hard. They distort words from their proper meanings and forget a portion of what they were reminded of. You will continually find treachery among them, except for a few. Therefore, forgive them and overlook their transgressions. Indeed, Allah loves the doers of good) (Al-Ma’idah: 13)

( الَّذِينَ عَاهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ ) (Those with whom you made a covenant, then they break their covenant.): Who are the ones who broke the covenant? They are Banu Quraiza, who supplied the polytheists with weapons and informed them about the Prophet’s (saws) departure with his companions. They conspired from within the city of al-Madinah and even though there were covenants and agreements signed by the Prophet (saws) with them, they violated the covenant. In fact, the Jews have always been known for breaking agreements. They cannot be trusted with covenants, and there is no peace with them because they engage in treachery, as the Quran clearly states.

( فِي كُلِّ مَرَّةٍ ) (Everytime): This means not just in this particular instance, but on every occasion when agreements and covenants are made with them, they will violate them. Indeed, this happened in the Battle of the Trench (Al-Khandaq) when all the Jews conspired against the Prophet (saws).

( وَهُمْ لَا يَتَّقُونَ ) (And they do not have fear of Allah.): The Torah was revealed to them, and they are the People Scripture, so it is expected that they should fear Allah, the Most High, and stand by what they have agreed upon with the Messenger of Allah (saws). But they did not.