Al-Anfal (The Spoils of War): Verses 7-8

The grammatical structure of {إذ} (when): It is in the accusative case (mansūb) due to an implied verb, such as udhkur (mention). It functions as a substitute for one of the two parties mentioned.

Linguistic Precedents (as stated by al-Farrā’ and al-Zajjāj): This structure is similar to:

1. {Do they await aught but the Hour that it should come upon them suddenly?} (Az-Zukhruf: 66). Here, an ta’tiyahum (that it should come upon them) is in the accusative case, just as as-sā‘ah (the Hour) is accusative.
2. {And were it not for believing men and believing women whom you did not know [to be believers]...} (Al-Fatḥ: 25). Here, ḥamīmun (a protector) is in the nominative case (marfū‘) because of lawlā (were it not for).

The Two Parties (الطائفتان): They are ‘Ir (the caravan/merchandise) and Nafīr (the armed force/army).

• The ‘Ir (Caravan): This was the party without ash-shawkah (force/might), as it only consisted of about forty horsemen.
• The Nafīr (Army): This was the party possessing ash-shawkah due to its numbers and equipment.
  • Ash-Shawkah (force/might) is derived from shawk (thorn), meaning sharpness or severity. It is metaphorically used for the spearhead (sinān) and is also seen in the phrase shākī as-silāḥ (one well-armed).

The Desire of the Believers: You wished for the ‘Ir because it was the party lacking severity and strength. You did not desire the other party (the army).

The Will of Allah: However, Allah willed to direct you toward the other party (the army) so that He might establish the Truth by His Words.

First Inquiry: Is the statement {يُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ} (Allah wills to establish the Truth by His Words) followed by {لِيُحِقَّ الْحَقَّ} (to establish the Truth) mere repetition?

Answer: It is not mere repetition.

1. The first instance refers to the immediate outcome promised in this specific event: victory and triumph over the enemies.
2. The second instance refers to the strengthening of the Qur’an, the religion (Islam), and the victory of this divine Law (Sharī‘ah). The events of Badr served as a cause for the glory and strength of the religion. This is why it is paired with {وَيُبْطِلَ الْبَاطِلَ} (and to nullify falsehood), where al-ḥaqq (the Truth) is contrasted with al-bāṭil (falsehood), which is polytheism (shirk).

Second Inquiry: Truth (al-Ḥaqq) is true by its very essence, and falsehood (al-Bāṭil) is false by its very essence. That which is established by its essence cannot be brought into existence by a creator or an actor. So, what is meant by establishing the Truth and nullifying falsehood?

Answer: Establishing the Truth and nullifying falsehood means demonstrating that the former is indeed true and that the latter is indeed false. This demonstration occurs in two ways:

1. By revealing clear proofs and evidence (bayyināt).
2. By strengthening the leaders of the Truth and overpowering the leaders of falsehood.

Ash‘arī Position on the Creation of Actions: Our scholars (Ash‘arīs) use this verse to support their view on the creation of actions. They argue that {لِيُحِقَّ الْحَقَّ} must mean that Allah brings the Truth into existence and creates it. Since the Truth is belief (al-i‘tiqād), this proves that true belief can only come about through Allah’s creation (takwīn).

They further argue:

• The establishment of Truth cannot mean merely manifesting its effects, because those effects occurred through the actions of the servants (al-‘ibād), making it impossible to attribute that manifestation solely to Allah.
• It cannot mean placing the proofs for it, because this meaning was already present for both the disbeliever and the Muslim, both before and after this event. Therefore, specifying this event with that meaning would be pointless.

Mu‘tazilī Position on the Verse: The Mu‘tazilites also use this very verse to support their doctrine. They argue that this verse proves Allah never wills to establish falsehood or nullify the Truth. Rather, Allah always wills to establish the Truth and nullify falsehood. This refutes the view of those who claim that Allah wills everything, including all disbelief and falsehood.

Rebuttal by Ash‘arīs: Our scholars respond: It is established in the principles of jurisprudence (Uṣūl al-Fiqh) that a definite noun preceded by the definite article al- (the) refers to a previously known or specific instance (al-ma‘hūd as-sābiq). Therefore, this verse only proves that Allah willed to establish the Truth and nullify falsehood in this specific situation (Badr). Why do you (Mu‘tazilites) claim this applies to all situations? Indeed, we have already proven through evidence that this verse supports our position.

Meaning of {وَيَقْطَعَ دَابِرَ الْكَافِرِينَ} (and to cut off the roots of the disbelievers): Ad-Dābir means the last part, derived from adbara (to turn one's back). It is also used for the tail of a bird (dābirat aṭ-ṭā’ir). Cutting off the roots (qaṭ‘ ad-dābir) is an idiom for utter annihilation or extirpation.

Conclusion: You (believers) desired the caravan for the sake of wealth, but Allah willed that you proceed toward the army because that path involved exalting the true religion and annihilating the disbelievers.