Surah Al-Anfal – Ayah No. 52-63

A.   TRANSLATION

٥٢  كَدَأْبِ آلِ فِرْعَوْنَ ۙ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ كَفَرُوا بِآيَاتِ اللَّهِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ ۗ إِنَّ اللَّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ

[Quran 8:52] This is Like Aa’le (آلِ) Fira’un (فِرْعَوْنَ) and those from before them Kufr (كَفَرُوا) with Ayaat (بِآيَاتِ) Allah. Then Akhazahumu (فَأَخَذَهُمُ) them Allah with their Zunuub (بِذُنُوبِهِمْ). Indeed, Allah Qawiyyun (قَوِيٌّ) Shadidu (شَدِيدُ) the A’eqaab (الْعِقَابِ).

 

٥٣  ذَٰلِكَ بِأَنَّ اللَّهَ لَمْ يَكُ مُغَيِّرًا نِعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ ۙ وَأَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

[Quran 8:53] That is with Izn (بِأَنَّ) Allah not Yaku (يَكُ) Mughayyiran (مُغَيِّرًا) Nai’matan (نِعْمَةً) An’amaha (أَنْعَمَهَا) A’la (عَلَى) Qawmin (قَوْمٍ) Hatta (حَتَّىٰ) they Yughayyiru (يُغَيِّرُوا) what with their Anfusehim (بِأَنْفُسِهِمْ). And indeed, Allah Samiu’n (سَمِيعٌ) A’leemun (عَلِيمٌ).

 

٥٤  كَدَأْبِ آلِ فِرْعَوْنَ ۙ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ كَذَّبُوا بِآيَاتِ رَبِّهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ ۚ وَكُلٌّ كَانُوا ظَالِمِينَ

[Quran 8:54] This is like Aa’le (آلِ) Fira’un (فِرْعَوْنَ) and those who from before them Kazabu (كَذَّبُوا) with Ayaat (بِآيَاتِ) their Rabbi (رَبِّهِمْ). Then Ahlaknahum (فَأَهْلَكْنَاهُمْ) them for their Zunuub (بِذُنُوبِهِمْ) and Aghraqna (وَأَغْرَقْنَا) Aaale (آلَ) Fira’un (فِرْعَوْنَ). And they Kulli (وَكُلٌّ) Kanu (كَانُوا) Zwalimeen (ظَالِمِينَ).

 

٥٥  إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الَّذِينَ كَفَرُوا فَهُمْ لَا يُؤْمِنُونَ

[Quran 8:55] Indeed, Sharra (شَرَّ) the Dawabi (الدَّوَابِّ) A’enda (عِنْدَ) Allah those who Kufar (كَفَرُوا). So they not Yuminoon (يُؤْمِنُونَ).

 

٥٦  الَّذِينَ عَاهَدْتَ مِنْهُمْ ثُمَّ يَنْقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ

[Quran 8:56] Those who A’hadta (عَاهَدْتَ) among them then they Yanquzuna (يَنْقُضُونَ) their A’hdahum (عَهْدَهُمْ) in Kulli (كُلِّ) Maratin (مَرَّةٍ) and they not Yattaquna (يَتَّقُونَ).

 

٥٧  فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ

[Quran 8:57] So if what you S’qafannahum (تَثْقَفَنَّهُمْ) in the Harbe (الْحَرْبِ). So Sharrid (فَشَرِّدْ) with them from Khalfehum (خَلْفَهُمْ) La’alahum (لَعَلَّهُمْ) Yazakkarun (يَذَّكَّرُونَ).

 

٥٨  وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ

[Quran 8:58] And if what Tukhafuna (تَخَافَنَّ) from Quomin (قَوْمٍ) Khiyanatan (خِيَانَةً) Fainbizh (فَانْبِذْ) to them A’ala (عَلَىٰ) Sawa’e (سَوَاءٍ). Indeed, Allah does not Yuhibbu (يُحِبُّ) the Khay’eneena (الْخَائِنِينَ).

 

٥٩  وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا سَبَقُوا ۚ إِنَّهُمْ لَا يُعْجِزُونَ

[Quran 8:59] And not Yahsabanna (يَحْسَبَنَّ) those who Kafaru (كَفَرُوا) Sabaqu (سَبَقُوا). Indeed, they not Yu’jezuna (يُعْجِزُونَ).

 

٦٠  وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِنْ دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ

[Quran 8:60] And Aiddu (وَأَعِدُّوا) for them what Istat’atum (اسْتَطَعْتُمْ) of Quwwaatin (قُوَّةٍ) and of Ribaat’i (رِبَاطِ) the Khayli (الْخَيْلِ) Turhabun (تُرْهِبُونَ) with it Aduwwa (عَدُوَّ) Allah and Adu’kum (وَعَدُوَّكُمْ) and Akhireena (وَآخَرِينَ) from Duonehim (دُونِهِمْ) not Ta’lamun (تَعْلَمُونَهُمُ) them Allah Ya’lamuhum (يَعْلَمُهُمْ) them. And what Tunfiqu (تُنْفِقُوا) from Shayyin (شَيْءٍ) in Sabeel (سَبِيلِ) Allah Yuwaffa (يُوَفَّ) upon you and you not Tuzlimoon (تُظْلَمُونَ).

 

٦١  وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

[Quran 8:61] And indeed, Janahu (جَنَحُوا) towards Salaami (لِلسَّلْمِ) then Ijnah (فَاجْنَحْ) to it and Tawakkal (وَتَوَكَّلْ) A’laa (عَلَى) Allah. Indeed Allah is the Same’eu (السَّمِيعُ) the A’leemun (الْعَلِيمُ).

 

٦٢  وَإِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ ۚ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ

[Quran 8:62] And indeed Yuredu (يُرِيدُوا) that Yakhdauka (يَخْدَعُوكَ) then indeed, Husbaka (حَسْبَكَ) Allah. Allah is the one who A’edaka (أَيَّدَكَ) with Nas’rihi (بِنَصْرِهِ) and with the Momineena (وَبِالْمُؤْمِنِينَ).

 

٦٣  وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَٰكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُ عَزِيزٌ حَكِيمٌ

[Quran 8:63] And Allafa (وَأَلَّفَ) Bayna (بَيْنَ) their Quloobehim (قُلُوبِهِمْ). If Anfaqta (أَنْفَقْتَ) what is in the Arze (الْأَرْضِ) Jama’ean (جَمِيعًا) what Allafta (أَلَّفْتَ) Bayna (بَيْنَ) their Quloobehim (قُلُوبِهِمْ) Baynihum (بَيْنَهُمْ) them. Indeed, Allah is Azeezun (عَزِيزٌ) Hakim (حَكِيمٌ).

 

B.   THE CONCEPT:

THE CONTEXT

The earlier Ayahs of Surah Al- Anfaal offer a comprehensive framework for individual and collective alignment with Allah’s system, reminding us that true success (Falah) is never a matter of chance or external dominance, but the outcome of deep-rooted conviction, inner stability, moral clarity, unity, and sincere trust in divine guidance. They caution us against the traps of Shytan- ego, arrogance, and false alliances, and expose how beautifully packaged misguidance can lead to inner ruin. Above all, they reinforce a critical truth — that the system of Allah operates through precise cause and effect, where no one is punished unfairly, and no consequence is ever arbitrary. Whatever unfolds in our lives is a direct reflection of what we choose to pursue, enable, and uphold — and it is this divine justice that ensures both accountability and perfect recompense.

 

CONCEPT OF THESE AYAHS

 

Ayah 8:52, “This is Like Aa’le (آلِ) Fira’un (فِرْعَوْنَ) and those from before them Kufr (كَفَرُوا) with Ayaat (بِآيَاتِ) Allah. Then Akhazahumu (فَأَخَذَهُمُ) them Allah with their Zunuub (بِذُنُوبِهِمْ). Indeed, Allah Qawiyyun (قَوِيٌّ) Shadidu (شَدِيدُ) the A’eqaab (الْعِقَابِ).”

Ayah 8:53, “That is with Izn (بِأَنَّ) Allah not Yaku (يَكُ) Mughayyiran (مُغَيِّرًا) Nai’matan (نِعْمَةً) An’amaha (أَنْعَمَهَا) A’la (عَلَى) Qawmin (قَوْمٍ) Hatta (حَتَّىٰ) they Yughayyiru (يُغَيِّرُوا) what with their Anfusehim (بِأَنْفُسِهِمْ). And indeed, Allah Samiu’n (سَمِيعٌ) A’leemun (عَلِيمٌ).”

 

This is Like the people of (آلِ) Firaun/ any oppressor, dictator, or tormenter (فِرْعَوْنَ) and those from before them who conceal, hide, reject the Ayat of Allah, their own intellectual abilities due to blind following, and have become metaphoric dead, arrogant and self-righteous (كَفَرُوا) with signs of (بِآيَاتِ) Allah. Then seized and grabbed hold strongly (فَأَخَذَهُمُ) them Allah’s system with the consequences of their acts of injustices in the form of intense impacts such as sufferings, anguishes, distresses, or miseries (بِذُنُوبِهِمْ). Indeed, the strength, power, force, courage, ability and capabilities in all-encompassing manner of Allah’s system (قَوِيٌّ) concluding and perfecting (شَدِيدُ) the payback and recompense (الْعِقَابِ).

 

That is with announcement & proclamation of (بِأَنَّ) Allah’s system is never that it in the past (يَكُ) could ever be without, other than, except, to hide, change, amend or replace or go against or contradict (مُغَيِّرًا) all blessings, i.e. 1) Success & Prosperity in all walks of life; 2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc.; (3) Height, Benchmark, Inspiration and Role-model for others 4) Unity in terms of common purpose and same set of values and beliefs among people and nations (نِعْمَةً)  blessed upon them (أَنْعَمَهَا) at its maximum, as epitome and height (عَلَى) to establish and strengthen them (قَوْمٍ) until (حَتَّىٰ) they were without, other than, except, to hide, change, amend or replace or go against or contradict (يُغَيِّرُوا) what with their soul, the most basic essence of their being, Nafs-e-Mut’mainna, guiding and compelling them towards goodness (بِأَنْفُسِهِمْ). And indeed, Allah all perceiving (سَمِيعٌ) all-knowing (عَلِيمٌ).

 

These ayahs continue the same powerful discussion from the earlier ayahs (8:50–8:51) by now giving us living examples from history to help us understand how divine recompense and accountability always operate through clear cause-and-effect, never through arbitrariness or injustice. After explaining how the consequences of one’s own actions catch up with them (Yatawaffa), here the Quran draws parallels with Aa’le Firaun, i.e. the people of Firaun, as well as others before them who followed the same patterns of behavior. This is not just about one historical figure; this refers to anyone, at any time, who becomes an oppressor, a dictator, or a tormentor, showing similar behaviors as described throughout the Quran, such as arrogance, exploitation, injustice, and blocking others from resources and divine guidance.  These examples are given not as stories of the past but as a reflection of a universal law, that is whenever people choose to reject Allah’s Ayaat, conceal the truth, silence their own intellectual abilities, and engage in blind following, they disconnect from their own fitrat, from their own Nafs-e-Mut’mainna. They become morally and intellectually dead, arrogant, self-righteous, and out of alignment with divine principles. This leads to their downfall, not because of some external punishment imposed unfairly, but because the divine system (Allah’s laws) brings forth the natural consequences of their own actions, repeated acts of injustice, oppression, and corruption. The ayah reinforces that it is Allah’s system, with all its strength, force, and absolute power that perfectly completes the process of recompense (Shadid al-Aiqab). This means that the outcomes are always precise, strong, and aligned with what each group or individual has built and enabled for themselves. It is a confirmation that divine justice is firm, strong, and never fails to bring about the right consequence.

 

The next ayah (8:53) takes this understanding even deeper by clarifying a critical truth, that Allah’s system never removes, contradicts or replaces the provision of blessings (Naimat) that were once given to people, unless they themselves corrupt it from within. These blessings are not limited to wealth or resources but include success in every walk of life, peace, protection, dignity, unity, and the strength of unity and shared purpose and values. The divine system does not arbitrarily snatch these away. Rather, it is people themselves who, through their own choices, behaviors, and actions, alter what is within their Nafs (their souls, their very essence), leading to the gradual loss of these blessings. This means that every fall from grace, every loss of peace, every collapse of unity, and every downfall of people begins from within, when they deviate from justice, become arrogant, reject the truth, and corrupt their own Nafs. Divine justice never acts randomly or unjustly. The shift happens only when people themselves stop honoring their own higher potential and start replacing it with blind following, arrogance, injustice, or Kufar with Allah’s Ayaat.

 

The closing part of these ayahs reminds us again that Allah’s system is always Sami’un (all-hearing, fully perceiving) and Aleemun (all-knowing, fully aware). This ensures that no misstep, no injustice, no act of arrogance ever escapes the divine system. Every choice is seen, every action is known, and every result is delivered exactly in line with what was chosen and built. It is this perfect alignment between choice and consequence that ensures both accountability and justice, at both the individual and collective levels.

 

Ayah 8:54, “This is like Aa’le (آلِ) Fira’un (فِرْعَوْنَ) and those who from before them Kazabu (كَذَّبُوا) with Ayaat (بِآيَاتِ) their Rabbi (رَبِّهِمْ). Then Ahlaknahum (فَأَهْلَكْنَاهُمْ) them for their Zunuub (بِذُنُوبِهِمْ) and Aghraqna (وَأَغْرَقْنَا) Aaale (آلَ) Fira’un (فِرْعَوْنَ). And they Kulli (وَكُلٌّ) Kanu (كَانُوا) Zwalimeen (ظَالِمِينَ).”

Ayah 8:55, “Indeed, Sharra (شَرَّ) the Dawabi (الدَّوَابِّ) A’enda (عِنْدَ) Allah those who Kufar (كَفَرُوا). So they not Yuminoon (يُؤْمِنُونَ).”

 

This is like people of (آلِ) Firaun/ any oppressor, dictator, or tormenter (فِرْعَوْنَ) and those who from before them rejected, denied, ridiculed, take lightly or as a joke (كَذَّبُوا) with Signs of (بِآيَاتِ) their Rabb who has been carrying out the process of rabobiat for them- who has not only created, fostered and brought them up, but also carried out the role of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until you have reached the stage of completion and perfection (رَبِّهِمْ). Then destroyed (فَأَهْلَكْنَاهُمْ) them for the consequences of their acts of injustices in the form of intense impacts such as sufferings, anguishes, distresses, or miseries (بِذُنُوبِهِمْ) and were drowned and got overwhelmed (وَأَغْرَقْنَا) people of (آلَ) Firaun, & any oppressor, dictator, or tormenter (فِرْعَوْنَ). And they were all in all aspects (وَكُلٌّ) aimed to reach the final destination through their conducts as those (كَانُوا) who commit extreme acts of injustices (ظَالِمِينَ).

 

Indeed, death, destruction, wastage or corruption of human efforts, faculties and potential (شَرَّ) of those who have gone stale – referring to the degradation and decomposition as a result of being advanced in Kufar and the metaphoric death of human beings, i.e. due to being engulfed in blind following and lack of use of their intellectual faculties and of seeking of knowledge, such human beings are so advanced in Kufar and Shirk that they are like metaphoric dead and thus have gone ‘stale’ instead of the human being as created by Allah (الدَّوَابِّ) as important and significant near (عِنْدَ) Allah’s system those who conceal and hide the Ayat of Allah, their own intellectual abilities due to blind following, and hence have become metaphoric dead (كَفَرُوا). So they do not use their intellect, seek knowledge, be at utter conviction with Allah, be grateful, be peaceful and upholders of their covenant with Alalh (يُؤْمِنُونَ).

 

These ayahs continue to build upon the earlier discussions by giving us more examples from history to show how the system of Allah never acts out of arbitrariness but always operates through precise cause and effect. After explaining how the people of Firaun and others before them destroyed themselves through their own actions of Kufar and Zulm, here the focus shifts to another critical aspect of their behavior, that is their deliberate acts of Kazabu with the Ayaat of their Rabb. This word Kazabu is not just about rejecting or denying; it also means mocking, taking lightly, making fun of, or ridiculing the Ayaat of Allah, whether it’s the divine guidance or the divine system and natural laws, that was there to help them grow, evolve, and reach their full human potential. These were recipients of the divine Rabubiyat, a process of nurturing, designing, sustaining, and guiding them toward completion and maturity. Yet, instead of honoring this process, they chose to ridicule it, discard it, and act unjustly against it. As a result of these repeated choices, these people, including the Aa’le Firaun and others who followed the same pattern, were destroyed, not by random punishment but through the natural consequences of their own behaviors. Their downfall was a direct result of their injustices, and they were drowned and overwhelmed, not physically but mentally and socially, completely consumed by the outcomes of their own actions. Their destruction was total, in every sense, because they themselves had committed extreme acts of injustice, not just against others but against their own soul, their own divine potential.

 

The next ayah (8:55) further explains the real reason behind such downfall, by describing these people as Sharra ad-Dawaab, referring to the state where human beings, despite being created as the most intellectual, honored and capable, end up living like the metaphoric dead, degraded, decomposed, and ‘stale.’ This staleness happens when people stop using their intellect, stop seeking knowledge, and get trapped in blind following. Instead of questioning, learning, or reflecting, they choose arrogance, rigidity, and denial. Their cognitive, emotional, and social faculties, all the beautiful tools Allah has given for growth and alignment, get wasted, corrupted, and rendered useless. Such people are no longer functioning as the fully aware, intellectually engaged, socially responsible human beings they were created to be. They degrade themselves to the point where they become a source of harm, not just for themselves but for others as well. Their downfall begins the moment they silence their own reasoning, dismiss the Ayaat of Allah, and make light of the divine guidance that was meant to elevate them. Their Kufar, their concealment and rejection of truth and their Kazaba, their ridicule and mockery of divine guidance, are not isolated acts, but become a pattern of life for them, leading them further into darkness and disconnection.

 

The divine system tells us very clearly, such people never Amanu- They do not use their intellect, do not seek knowledge, do not develop deep conviction or gratitude, and do not live in peace, nor do they uphold their covenant with Allah. This is not because Allah’s system withholds anything from them, but because they themselves have chosen to kill their own potential, to silence their own Nafs-e-Mut’mainna, and to shut down the very path that could have led them to success, growth, and peace.

 

Ayah 8:56, “Those who A’hadta (عَاهَدْتَ) among them then they Yanquzuna (يَنْقُضُونَ) their A’hdahum (عَهْدَهُمْ) in Kulli (كُلِّ) Maratin (مَرَّةٍ) and they not Yattaquna (يَتَّقُونَ).”

Ayah 8:57, “So if what you S’qafannahum (تَثْقَفَنَّهُمْ) in the Harbe (الْحَرْبِ). So Sharrid (فَشَرِّدْ) with them from Khalfehum (خَلْفَهُمْ) La’alahum (لَعَلَّهُمْ) Yazakkarun (يَذَّكَّرُونَ).”

 

Those who enter into the covenant with Allah’s system (عَاهَدْتَ) among them then they fraudulently alter or make false, breach, break or infringe, proving wrong in terms of crushing, smashing or nullification, abolition, overruling, repudiation, abrogation, annulment, or quashing (يَنْقُضُونَ) their covenant (عَهْدَهُمْ) in complete, in all aspects and until its complete repudiation (كُلِّ) that could have been their strength and power (مَرَّةٍ) and they not observe Taqwa- i.e. they do not remain cautious and careful in following the laws of Allah (يَتَّقُونَ).

 

So if what you are encountering, becoming fully skilled, educated, and proficient, comprehend thoroughly, be well-informed, to cultivate understanding (تَثْقَفَنَّهُمْ) about their tactics, strategies, and approaches (الْحَرْبِ). Then create distance, to break their networks (فَشَرِّدْ) with them from others (خَلْفَهُمْ) so that they (لَعَلَّهُمْ) do Zikr- remember all the blessings of Allah as Allah’s Fazal and being grateful as a Shaakir, in order to follow Allah’s laws and perform the required deeds in utter and deep gratitude; understand, seek knowledge of and implement Ayaat of Allah by utilization of all God-Given Faculties, and take lessons (Ibrat) from narrated stories in Quran (يَذَّكَّرُونَ).

 

These ayahs continue to build on the earlier divine discourse by showing us exactly how and why individuals or communities lose their access to Allah’s Naimat, i.e. the divine blessings of success, peace, growth, dignity, and unity. After firmly establishing that these blessings are never removed unjustly or arbitrarily, and that the process of Rabubiyat, i.e. Allah’s role as Rabb, the nurturer, sustainer, and guide towards perfection, operates with complete fairness and alignment with human choices, these ayahs now focus on the deliberate actions of those who undermine this divine system of Naimat and Rabibobiat. The ayah (8:56) introduces us to the behavior of those who, even after entering into a covenant with Allah’s system, repeatedly breach, alter, and nullify that commitment. The word used here, Yanquzuna, points to more than just breaking a promise, it refers to an active and repeated crushing, abolishing, and overruling of the very covenant that could have been their strength. Instead of honoring their agreement with Allah’s system, which calls for upholding justice, truth, and collective well-being, they choose to sabotage it, disregarding the boundaries and guidance that were meant to support their success. At the root of this betrayal is their failure to observe Taqwa, that is, their lack of mindfulness, caution, and careful alignment with divine principles. Taqwa here serves as the protective shield, the self-regulating conscience that keeps individuals and communities from falling into destructive behaviors. But these people choose to dismiss it entirely, leaving themselves wide open to injustice, arrogance, and self-destruction.

 

The next ayah (8:57) offers clear guidance on how to deal with such individuals or systems that repeatedly breach their covenant with Allah. The divine instruction is not to confront them emotionally or impulsively, but rather with full intellectual readiness and strategic understanding. The phrase S’aqafannahum signifies the importance of becoming fully skilled, well-informed, and deeply aware of their tactics, methods, and strategies (Harabe). This is a profound lesson in handling opposition, that before taking any action, one must educate oneself thoroughly, understand the mindset and mechanisms of those who undermine divine values, and approach the situation with knowledge-based preparedness. Once this clarity and comprehension are achieved, the instruction is to Sharid, to create distance, disband their influence, break their networks, and disconnect them from the collective strength they may be using to perpetuate harm. The purpose of this distancing is clearly stated, i.e. La’allahum Yazakkarun, so that they may reflect, realign, and return to Allah’s Zikr. The hope is that by removing their associations with each other, their toxic influences and breaking their oppressive systems, they may be able to recognize the blessings of Allah, remember the divine guidance, and return to the path of gratitude, learning, and alignment. This is an act of principled resistance aimed at restoring justice and giving even the wrongdoers a chance to wake up from their arrogance and disconnection.

 

Ayah 8:58, “And if what Tukhafuna (تَخَافَنَّ) from Quomin (قَوْمٍ) Khiyanatan (خِيَانَةً) Fainbizh (فَانْبِذْ) to them A’ala (عَلَىٰ) Sawa’e (سَوَاءٍ). Indeed, Allah does not Yuhibbu (يُحِبُّ) the Khay’eneena (الْخَائِنِينَ).”

Ayah 8:59, “And not Yahsabanna (يَحْسَبَنَّ) those who Kafaru (كَفَرُوا) Sabaqu (سَبَقُوا). Indeed, they not Yu’jezuna (يُعْجِزُونَ).”

 

And if what you are worried or concerned (تَخَافَنَّ) from those who establish and strengthen (قَوْمٍ) betrayal, deceit, disloyalty and treason (خِيَانَةً) Then disregard, eliminate and abandon (فَانْبِذْ) towards them at its maximum (عَلَىٰ) at equal footings (سَوَاءٍ). Indeed, Allah’s system does not align with, support and strengthen (يُحِبُّ) those who conduct acts of betrayal, deceit, disloyalty and treason (الْخَائِنِينَ).

 

And they are not to be taken, understood and assumed (يَحْسَبَنَّ) those who conceal, hide, reject the Ayat of Allah, their own intellectual abilities due to blind following, and have become metaphoric dead, arrogant and self-righteous (كَفَرُوا) as if they have surpassed, exceeded or exceled in anything, won or have gained dominion, power, victory or triumph over others in any manner (سَبَقُوا). Indeed, they do not have the ability to do that since they have lack in their abilities, powers or resources (يُعْجِزُونَ).

 

After offering us a framework for how to handle repeated breaches of covenant and unjust tactics by those who undermine divine alignment, these ayahs now take the guidance even further, directly addressing the concerns and worries that often arise when standing firm against such people and systems. One of the most common concerns for anyone working to uphold justice and divine values is the worry that those operating in betrayal, deceit, and treason (Khiyanat) might gain strength, build influence, and succeed in harming the collective mission. The Quran, in these ayahs, acknowledges this very real concern, but then responds with precise divine instruction on how to address such situations with clarity and conviction, rather than emotional reaction. The divine advice begins with the acknowledgment: “If you have reason to worry Khiyanat…”, that is, if there is a concern, suspicion, or reasonable assessment that a certain people or system may be working toward betrayal, deceit, or disloyalty against Allah’s system, the course of action is not to wait passively or be caught unprepared. Instead, the instruction is to Anbiz A’ala Sawa’a, i.e. to eliminate, disengage, disregard, and abandon them entirely, and to do so on equal, just, and transparent terms. The use of the word Sawa’a here is powerful, it calls for an approach that is not based on bias, emotion, or blind retaliation, but on fairness, clarity, and balance. It reminds us that while we are to distance ourselves and sever harmful connections, we must do so through a principled and just method, not through personal vendetta.

 

This instruction also reinforces a fundamental truth: Allah’s system does not align with, support, or strengthen those who commit acts of Khiyanat. Those who operate through betrayal, deception, or treachery stand outside the fold of divine support. Their methods may appear clever or strategic on the surface, but they are never aligned with the enduring strength that comes from divine justice and truth. Their disloyalty is not just toward other people, it is a betrayal of their own potential, their own Nafs, and their own chance to remain connected with the system of Allah.

 

The following ayah (8:59) directly confronts the psychological trap that such oppressors, manipulators, or deceivers may project, i.e. the illusion that they have gained victory, dominion, or control. The divine guidance firmly declares: “Do not let those who do Kufar make you think that they have triumphed, excelled, or surpassed.” The phrase Sabaqu is significant here, as it addresses the perception that those who reject, conceal, and ridicule the Ayaat of Allah, whether divine principles, natural laws, or intellectual truth, could somehow overpower those who stand in alignment with Haqq. But this is a false assumption. The ayah clarifies that these individuals or groups, who are entrenched in Kufar, lack the true power, ability, or resourcefulness to dominate, succeed, or disrupt the divine system.

 

This is an important reassurance for those who Amanu, that no matter how powerful or influential such people may seem externally, they are, in reality, devoid of the very strength, capability, and sustainability needed to truly succeed. Their apparent victories are illusions, built on betrayal, arrogance, and disconnection from divine alignment and such foundations can never hold firm.

 

Ayah 8:60, “And Aiddu (وَأَعِدُّوا) for them what Istat’atum (اسْتَطَعْتُمْ) of Quwwaatin (قُوَّةٍ) and of Ribaat’i (رِبَاطِ) the Khayli (الْخَيْلِ) Turhabun (تُرْهِبُونَ) with it Aduwwa (عَدُوَّ) Allah and Adu’kum (وَعَدُوَّكُمْ) and Akhireena (وَآخَرِينَ) from Duonehim (دُونِهِمْ) not Ta’lamun (تَعْلَمُونَهُمُ) them Allah Ya’lamuhum (يَعْلَمُهُمْ) them. And what Tunfiqu (تُنْفِقُوا) from Shayyin (شَيْءٍ) in Sabeel (سَبِيلِ) Allah Yuwaffa (يُوَفَّ) upon you and you not Tuzlimoon (تُظْلَمُونَ).”

 

And create distance, animosity, remoteness, detachment and dissociation (وَأَعِدُّوا) for them whatever abilities, power, strength, resources and capabilities (اسْتَطَعْتُمْ) of the strength, power, force, courage, ability and capabilities in all-encompassing manner (قُوَّةٍ) and of any connection, cooperation, union or association (رِبَاطِ) the confusion, assumptions, or vague uncertainties (الْخَيْلِ) situations of fear, hopelessness, or disempowerment (تُرْهِبُونَ) with it- This is like Animosity of Allah and going against (عَدُوَّ) Allah’s system and you should fight, go against and have animosity against you (وَعَدُوَّكُمْ) and against those other than (وَآخَرِينَ) from besides them (دُونِهِمْ)- you are not aware about (تَعْلَمُونَهُمُ) them but Allah has knowledge about (يَعْلَمُهُمْ) them. And whatever you become active you’re your deeds and actions (تُنْفِقُوا) of anything (شَيْءٍ) in the path (سَبِيلِ) of Allah of accountability, payback, or facing the recompense of own actions and deeds in terms of one’s due right (يُوَفَّ) upon you and you will face any injustices nor commit any acts of injustices (تُظْلَمُونَ).

 

These ayahs continue the divine guidance by now moving from the internal state of conviction and external clarity about betrayal (as discussed in the previous ayahs) toward practical, action-based instructions. After addressing the concern of dealing with those who breach covenants, those who do Kufar and Kazaba with Allah’s Ayaat, and those who engage in Khiyanat (betrayal), the focus now shifts toward the essential strategy of disconnection, distancing, and preparedness, not only from such people but also from any internal doubts, assumptions, or unclear thoughts within ourselves that can lead us toward fear, hopelessness, or disempowerment.  The ayah begins with the clear command: “Aiddu, i.e. create distance, disassociate, prepare”, instructing us to actively maintain a firm boundary. But this distancing is not just physical separation from the external enemy. It also includes cutting ties from any form of connectedness, cooperation, association, or alliance (Ribaat) with such people as well as disassociating from any vague uncertainties, confusion, assumptions, or doubts (Khayl) inside ourselves. These internal and external associations are not neutral, they are what make us vulnerable to psychological defeat, manipulation, and weakening of conviction. By staying attached to such influences, we risk allowing ourselves to be led into a state of Turhabun, situations of fear, helplessness, and powerlessness. This instruction draws a powerful connection between three layers of animosity or opposition, which are 1) Against Allah and Allah’s system, because staying aligned or connected with such people or vagueness is a direct rejection of divine principles and laws. This is not passive; it is an active opposition to the very system that was meant to guide and protect us. 2) Against one’s own self (Nafs), because by maintaining these connections, we are working against our own soul, our basic essence, damaging our Nafs-e-Mut’mainna, and silencing the potential for intellectual and moral growth within us. And 3) Against others (Akhareena Duonehim), referring to those around us, society at large, current or future generations who could have benefited from our steadfastness. By not breaking these harmful ties, we deprive others of the strength, clarity, and guidance that could have come through our alignment with Haqq.

 

The ayah also reminds us that while we may only see the surface, Allah’s system is fully aware of these dynamics, including those external entities we may not even realize are operating against divine alignment. What remains hidden from our understanding is fully known within the divine system. This is a profound reminder that decisions made on the path of Allah require trust not only in our assessments but in the all-encompassing knowledge of Allah’s system. Finally, the closing part of this ayah reinforces a fundamental principle of divine justice, that every action taken in alignment with divine laws, no matter how small or how difficult, will return to us in the form of perfect accountability and recompense. There is no room for fear of loss, unfairness, or injustice, the divine system operates with flawless justice, ensuring that no effort toward Haqq is ever wasted.

 

Ayah 8:61, “And indeed, Janahu (جَنَحُوا) towards Salaami (لِلسَّلْمِ) then Ijnah (فَاجْنَحْ) to it and Tawakkal (وَتَوَكَّلْ) A’laa (عَلَى) Allah. Indeed Allah is the Same’eu (السَّمِيعُ) the A’leemun (الْعَلِيمُ).”

Ayah 8:62, “And indeed Yuredu (يُرِيدُوا) that Yakhdauka (يَخْدَعُوكَ) then indeed, Husbaka (حَسْبَكَ) Allah. Allah is the one who A’edaka (أَيَّدَكَ) with Nas’rihi (بِنَصْرِهِ) and with the Momineena (وَبِالْمُؤْمِنِينَ).”

 

And indeed, if powers or abilities are used and utilized in humbly submissive manner as per Allah’s commands (جَنَحُوا) to get pure and clean from all sorts of impurities, insufficiencies and faults, to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected, to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care; and by submitting and obeying in complete submission and obedience, to the laws of Allah (لِلسَّلْمِ) then use powers or abilities in humbly submissive manner as per Allah’s commands (فَاجْنَحْ) towards it and put trusts on and reply (وَتَوَكَّلْ) up to maximum and epitome (عَلَى) on Allah’s system. Indeed, Allah is the all-perceiving (السَّمِيعُ) the all-knowing (الْعَلِيمُ).

 

And indeed, their desired end targeted destination was (يُرِيدُوا) that in the past they could blind from the reality, so that people are unable to see the reality- the absolute truth (يَخْدَعُوكَ) then indeed, brought about the recompense (حَسْبَكَ) Allah. Allah is the one who provided resources (أَيَّدَكَ) with help, support, and assistance (بِنَصْرِهِ) and with those who are peaceful, who use their intellect to seek knowledge and remain in a state of utter conviction with Allah (وَبِالْمُؤْمِنِينَ).

 

After giving us clear divine instructions to distance ourselves from those who engage in betrayal, Kufar, and Kazaba with Allah’s Ayaat, and after explaining the consequences of such animosity, not only against Allah’s system but also against our own Nafs and the wider society; these ayahs now move forward to offer us the positive strategy and divine roadmap of what to focus on instead. The message here is that it is not enough to merely disconnect from the wrong alliances; we must also consciously direct our powers, abilities, and strengths toward constructive, aligned action on the path of Allah. The guidance given in these ayahs is beautifully action-based: we are told to “Salim the Junaha towards its Kulle Aala”, meaning to use and apply our powers and abilities in a humbly submissive manner, fully aligned with Allah’s laws and commands, with utmost sincerity and dedication. The word Salim here is profound. It calls upon us to engage in this alignment with three key layers of intention: first, to purify ourselves, to be clean, upright, and free from impurities, faults, insufficiencies, and corrupt inclinations; second, to maintain peace, harmony, care, and cooperation with others, ensuring safety, protection, and law and order for all, contributing to social well-being and collective peace; and third, to remain fully submissive to Allah’s system, by obeying and aligning with divine laws wholeheartedly, not out of compulsion but through conscious, willing dedication.

 

The concept of Junaha, humbly using one’s strengths and abilities, is not about passive surrender or avoidance of action. It is about consciously channeling our courage, resources, and power toward Salm, toward alignment with divine system. The ayah then emphasizes that in doing so, we are to place complete Tawakkul, reliance, trust, and assurance, upon Allah’s system. This is the real foundation, the true source of strength and stability. Trusting Allah here means understanding that success, protection, and outcomes are governed not by human manipulation but by the perfect system of cause and effect embedded within divine laws. This assurance comes with the reminder that Allah is Same’eu (all-perceiving) and A’leemun (all-knowing), i.e. fully perceptive and aware of every effort, intention, and action.

 

The next ayah (8:62) further reveals the deeper reality behind those whom we are advised to distance from. Despite any appearances of cooperation or peace from their side, the true intention, their Yureedu, has always been to mislead, to blind us from reality, to create deception so that we are unable to perceive the truth with clarity. Their method of Yakhdauka is not simply lying, it is the deliberate attempt to obscure the truth, to manipulate perceptions, and to divert us away from the clear path of Haqq. But here, once again, the divine assurance is clear and powerful: “Hasbaka Allah”, i.e. Allah’s system operates with perfect justice and brings about the exact recompense for every act. And this support is not abstract, it manifests both through Nasrihi, divine help, and through the companionship and reinforcement of the Momineen, those who have Amanu, who live peacefully, seek knowledge, use their intellect, and remain deeply committed to the divine system with utter conviction.

 

These ayahs, therefore, give us the complete divine strategy: cut ties from betrayal and falsehood, but not to stand isolated or reactionary. Instead, re-center your abilities, your strengths, and your resources toward Salm, supported by divine Tawakkul, and grounded in the unshakeable assurance that true help comes from Allah’s system and the aligned collective of the Momineen.

 

Ayah 8:63, “And Allafa (وَأَلَّفَ) Bayna (بَيْنَ) their Quloobehim (قُلُوبِهِمْ). If Anfaqta (أَنْفَقْتَ) what is in the Arze (الْأَرْضِ) Jama’ean (جَمِيعًا) what Allafta (أَلَّفْتَ) Bayna (بَيْنَ) their Quloobehim (قُلُوبِهِمْ) Baynihum (بَيْنَهُمْ) them. Indeed, Allah is Azeezun (عَزِيزٌ) Hakim (حَكِيمٌ).”

 

And put together, combine, connect, integrate, join, merge and unite (وَأَلَّفَ) Between (بَيْنَ) the foundations of their perception and decisions (قُلُوبِهِمْ). If disconnect (أَنْفَقْتَ) what is in the planet earth as well as one’s specific habitat, country, area, city or nation (الْأَرْضِ) altogether (جَمِيعًا) what put together, combine, connect, integrate, join, merge and unite (أَلَّفْتَ) between (بَيْنَ) the foundations of their perception and decisions (قُلُوبِهِمْ) between (بَيْنَهُمْ) them. Indeed, Allah is source of all honor, pride, status, power, reputation or prestige (عَزِيزٌ) Judge, lawmaker, wise, authority and source of all wisdom and laws (حَكِيمٌ).

 

After giving us the divine roadmap to remain steadfast on the path of Allah, to place complete Tawakkul on Allah’s system, and to stay committed to perfect accountability and recompense through our own actions and choices, this final ayah in the set brings the conversation to its natural conclusion, i.e. the profound and timeless message of how true unity is created and sustained. The ayah now shifts the focus toward the collective, social, and communal well-being of the Momineen, reminding us that the essence of divine success is not in isolation or individual effort alone but in the power of collective alignment on the foundations of shared values, beliefs, and principles.

 

The ayah highlights that it is Allah’s system that Allafa Bayna Quloobihim, that brings together, connects, integrates, unites, and merges between the Quloob of people. Here, Quloob is not ‘hearts’ but refers to the very foundations of human perception, decision-making, convictions, and belief systems. The unification of Quloob means the alignment of people’s judgments, intentions, and actions on the basis of common divine values. These are the same divine values that define justice, peace, accountability, dignity, and mutual care. The message here is that unity among people, whether within families, communities, nations, or globally, cannot be established through force, material wealth, or political power. It is only possible when people come together on the same set of divine principles that govern human conduct, relationships, and responsibilities.

 

The ayah then beautifully emphasizes that “even if you Anfaqta (expended, disconnected, sacrificed) all that is on the Arz (the planet earth, your nation, your land, your community) altogether,” such unity could never have been achieved by mere human effort. True connection at the level of Quloob is only possible through alignment with Allah’s laws, through the divine system that fosters intellectual, ethical, and social harmony. This is a critical divine principle: that the power to unite, to integrate human beings across divisions, to dissolve ego-based conflicts, and to bring coherence and peace among differing groups does not lie in wealth, force, or political means. It lies in the collective return to divine guidance, i.e., in the shared acceptance of Allah’s system as the common framework for decisions, behaviors, and relationships. This connectedness is not superficial; it is deeply rooted in the shared alignment of beliefs and values, becoming the foundation of every decision, every interaction, and every collective goal.

 

The closing statement of the ayah seals this understanding by reminding us why this system works so perfectly: because Allah is Azeez (the ultimate source of dignity, honor, power, and status) and Hakim (the lawmaker, the source of all wisdom, justice, and balance). It is this divine attribute of being Azeez that ensures no force or power can disrupt the system of unity established on these principles. And it is through Allah as Hakim, the source of laws and wisdom, that every aspect of human interaction finds its rightful place and proportion. This ayah, therefore, is not simply about peace in the ritualistic sense but about the highest form of unity, the intellectual, moral, and social coherence of humanity through divine alignment. It teaches us that only through shared adherence to Allah’s guidance can people, no matter how different their backgrounds or histories, come together meaningfully. This is the divine formula for building strong, peaceful, and aligned communities where success, dignity, and stability are not temporary outcomes but lasting results of being connected through the divine system.

 

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah Al-Anfal give us the following lessons that we can implement in our daily lives

 

• THE DIVINE SYSTEM OF ACCOUNTABILITY OPERATES THROUGH CAUSE AND EFFECT, NOT RANDOMNESS: The fundamental lesson from these ayahs is the unshakeable principle that divine justice always works through precise cause and effect. There is no room for randomness or injustice within the system of Allah. Whatever happens in the life of individuals or communities, whether success or downfall, is always the direct outcome of the choices they make, the actions they pursue, and the paths they enable for themselves. Those who engage in injustice, exploitation, arrogance, and corruption, like the examples from history of Firaun or other tyrants and oppressors, are not punished arbitrarily. Rather, their own repeated choices to conceal truth, reject divine guidance, and silence their intellectual abilities and those of their people bring about their downfall. This downfall is not external punishment but a natural, self-inflicted collapse caused by disconnection from their own essence, soul and their Nafs-e-Mut’mainna.

 

• REMOVAL OF NAI’MAT/ BLESSINGS: One of the most critical truths emphasized is that Nai’mat- divine blessings, including success, peace, dignity, unity, and shared strength, are never removed unjustly. These blessings remain intact as long as people remain aligned with divine principles. But the moment people deviate from truth, become arrogant, ignore justice, and reject Ayaat of Allah, they begin to corrupt these blessings from within themselves. The system of Allah does not take away Naimat; people themselves, through their own behaviors and choices, bring about its gradual loss. Every collapse of peace, every fracture of unity, every downfall of communities originates from this internal decay, when the soul, the very essence of being, drifts away from the principles that could have sustained and uplifted them.

 

• KAZABA OF AYAAT OF ALLAH LEADS TO SELF-DESTRUCTION: These ayahs also expose another key reason behind downfall, the acts of Kazaba. This is not just about denial but includes mocking, ridiculing, making fun of, or taking lightly the divine system, whether it’s the Quranic guidance, natural laws, or the nurturing process of Rabubiyat. Those who ridicule or dismiss these laws sabotage their own journey toward growth and completion. Instead of benefiting from the divine system designed to help them evolve and reach their potential, they turn away from it and choose injustice. This consistent rejection leads to total destruction, mentally, intellectually, morally and socially. Their collapse is not limited to external loss but extends deeply into their own soul, stripping away their dignity, stability, and the possibility of alignment with Haqq.

 

• INTELLECTUAL STAGNATION AND BLIND FOLLOWING BREEDS DAWAAB- DECOMPOSITION: A powerful reminder within these lessons is that the downfall of individuals or groups happens when they stop using their intellect, give up learning, and fall into blind following. The divine system describes such people as having gone ‘stale’, not functioning as the conscious, reasoning, and responsible human beings they were created to be. Instead of questioning, seeking knowledge, and reflecting, they choose rigidity, arrogance, and denial. This intellectual and moral stagnation degrades them into a state where their faculties become wasted and corrupted. They not only harm themselves but also become harmful to others, contributing to disunity and injustice. Their life becomes a continuous pattern of rejection, ridicule, and resistance against divine alignment, further deepening their disconnection.

 

• KHAYANAT AND BREACHING COVENANTS AS ACTS OF INJUSTICES: The lessons also highlight the destructive nature of breaking covenants with Allah’s system. Those who repeatedly breach their commitment, nullify their agreements, and deliberately undermine the divine framework are not just committing injustice against others, they are committing zulm against their own soul. The guidance here shows us that breaching a covenant is not merely a contractual issue; it is a violation of the very laws that protect, sustain, and nurture human success and well-being. The absence of Taqwa, the conscious mindfulness and caution that keeps one aligned with these laws, becomes the root cause of their betrayal. Without this inner shield, people become exposed to injustice, corruption, and eventual downfall.

 

• TRUE STRENGHT, SUCCESS AND UNITY COME ONLY THROUGH DIVINE ALLIGNMENT: The closing message from these ayahs is a profound affirmation that real strength, lasting success, and true unity cannot be achieved through material means, force, or manipulation. They come only through alignment with Allah’s system, through the unification of Quloob, the shared values, intentions, and decisions of people. This unity is not superficial; it is deep, rooted in common beliefs and divine principles that guide human behavior and relationships. Even if all the resources of the earth were spent toward achieving unity, it would still be impossible without this divine alignment. The power to connect people meaningfully comes from Allah’s system as Azeez, the source of dignity and strength and as Hakim, the ultimate authority of wisdom and law. This is the divine formula for peace, dignity, and collective success: disconnection from injustice and betrayal, and wholehearted alignment with truth, justice, and the system of Allah.

 

• CONCLUSION: In summary, these ayahs underscore that Allah’s system runs on unerring cause and effect: every blessing or downfall flows from the choices people make. When individuals hide truth, mock or ignore divine guidance, surrender their intellect to blind following, or betray their covenants, they corrode their own Nai’mat and slip into self-inflicted collapse, intellectually, morally, and socially. Such khayanat is zulm against their own Nafs, dissolving the protective consciousness of Taqwa and leaving them stagnant like dawaab. By contrast, lasting strength, dignity, and true communal unity arise only when the human foundations of values, perceptions and beliefs align with the divine framework, for no material force can forge the depth of connection granted through alignment with Allah’s Azeez-Hakim system.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link

https://quranthinkers.com/keyword-vocabulary-by-wqt/