The Quran

إِن تَستَفتِحوا فَقَد جاءَكُمُ الفَتحُ ۖ وَإِن تَنتَهوا فَهُوَ خَيرٌ لَكُم ۖ وَإِن تَعودوا نَعُد وَلَن تُغنِيَ عَنكُم فِئَتُكُم شَيئًا وَلَو كَثُرَت وَأَنَّ اللَّهَ مَعَ المُؤمِنينَ

Muhammad Asad

If you have been praying for victory, [O believers] - victory has now indeed come unto you. And if you abstain [from sinning], it will be for your own good; but if you revert to it, We shall revoke [Our promise of aid] - and never will your community be of any avail to you, however great its numbers: for, behold, God is [only] with those who believe!¹

There is no unanimity among the commentators as to whether this verse is addressed to the believers or to their opponents at Badr, that is, the pagan Quraysh. While some of the commentators (e.g., Razi) are of the opinion that it is an admonition to the believers and understand it in the sense rendered by me above, others maintain that it is a warning addressed to the Quraysh. In order to justify this view, they give to the word fath (lit., "opening") occurring in the first sentence the meaning of "judgment" or "decision" (which is undoubtedly permissible from the linguistic point of view), and arrive at the following rendering: "If you have been seeking a decision [O unbelievers] - a decision has now indeed come unto you. And if you abstain [from making war on God and His Apostle], it will be for your own good; but if you revert to it, We shall revert [to defeating you] - and never will your army be of any avail to you, however great its numbers: for, behold, God is with the believers!" As can be seen from this alternative rendering, the difference in interpretation pivots on the tropical meaning which one gives to the words fath ("decision" or "victory") and fi'ah ("army" or "community"). As regards the latter, it is to be borne in mind that its primary significance is "a group" or "a congregated body of men" - more or less synonymous with ta'ifah or jama'ah; it can, therefore, be used to denote "an army" as well as "a community". Similarly, the expression na'ud can be understood in either of two ways: namely, as meaning "We shall revert [to defeating you]" - or, as in my rendering, "We shall revoke [Our promise of aid]" - addressed, in the one instance to the unbelievers, and in the other, to the believers. (For the use of the verb 'ada in the sense of "he revoked", see Taj al-'Arus; also Lane V, 2189.) But while both interpretations of the above verse are linguistically justified, the one adopted by me (and supported, according to Ibn Kathir, by Ubayy ibn Ka'b) is in greater harmony with the context, inasmuch as both the preceding and subsequent passages are unmistakably addressed to the believers. Thus, the verse must be understood as a reminder to the Muslims that God will be with them only so long as they remain firm in faith and righteous in action, and that, however large their community may be in the future, they will be powerless unless they are true believers.