Medinan, [except from verse 30 to the end of verse 36 which is Meccan] and it consists of seventy-five verses [revealed after Al-Baqarah] 'In the name of Allah, the Most Gracious, the Most Merciful'.

The nafl: the spoils, because it is from the bounty of Allah, the Exalted, and His giving. Labid said:

"Indeed, the piety of our Lord is the best nafl."

[Indeed, the piety of our Lord is the best nafl ... And by the permission of Allah, slow and quick.

I praise Allah, for there is none like Him ... In His hands is good; He does what He wills.

Whoever He guides to the paths of good is guided ... at peace of mind, and whoever He wills to mislead, He misleads.

This is by Labid ibn Rabiah Al-Amiri, who likened the reward that Allah promised His servants for piety to nafl - with the movement - which the Imam Al-Mujahid considers a provocation to engage in war, so he borrowed nafl for it in a declarative manner and informed about piety because it is its cause. It is permissible to borrow nafl for piety, which combines benefit, and by the permission of Allah and His facilitation. Slow: meaning slow, and quick: meaning fast, so the letter 'ya' of the addition was omitted for the sake of meter. There is none like Him: meaning there is no equivalent to Him, in His hands: meaning by His power, which is like a tool in His actions, like hands for our actions. It is possible that he likened His treasures, glorified and exalted is He, to the hand in which there is something, for ease of His action in what is in it and His exclusivity to it, so the preposition 'bi' means 'in'. The dual form of hand is for emphasis in the comparison, and there is no objection to considering it a refinement of the metaphor in both ways. "He does what He wills" means what He intends to do, and this is clarified by His saying, "Whoever He guides to the paths of good is guided" certainly while he is of good character. And whoever He wills to mislead, He misleads certainly, meaning He leaves him and his soul and prevents him from His kindness, until he is misled while he is of a troubled mind, meaning a sad heart in the end; this is a state that is expected, or a bad state and character, and this is omitted but known from the contrast with what preceded it.

The nafl is what the warrior is given, meaning it is given to him in addition to his share from the spoils, which is that the Imam says as an encouragement to endure hardship in war: "Whoever kills a man, for him is his spoils." Or he said to a detachment: "What you have obtained is yours," or "For you is half of it or a quarter of it." The nafl is not to be divided, and the Imam is obligated to fulfill what he promised of it. And according to Al-Shafi'i, may Allah have mercy on him, in one of his opinions: it is not obligatory.

There was indeed a disagreement among the Muslims regarding the spoils of Badr, and in its division, they asked the Messenger of Allah, blessings and peace be upon him, how it should be divided, and who has the authority in its division? Is it for the emigrants or for the helpers? Or for both of them?

It was said to him: Say to them, it is for the Messenger of Allah, blessings and peace be upon him.

[Reported by Ahmad, Ishaq, Ibn Hibban, and Al-Hakim from the hadith of Abu Umamah from Ubadah ibn Al-Samit. He said: We went out with the Prophet, blessings and peace be upon him, and witnessed Badr with him. The people met, and Allah defeated the enemy. He mentioned the hadith about their disagreement in the division of the spoils. He said: Then was revealed, "And they ask you about the spoils - the verse." The Prophet, blessings and peace be upon him, divided it among the Muslims.]

He is the one who has authority in it specifically; he rules in it as he wishes; no one else has authority in it. And it was said that it is a condition for whoever had hardship on that day to be given nafl, so the young men rushed forward until they killed seventy and captured seventy. When Allah facilitated for them the victory, they disagreed among themselves and quarreled. The young men said:

"We are the fighters," and the elders and the leaders who were by the banners said: "We were your support and a group you would retreat to if you were defeated."

[Reported by Abu Dawood, Al-Nasa'i, Ibn Hibban, and Al-Hakim from the narration of Dawood ibn Abi Hind from Ikrimah from Ibn Abbas, who said that the Messenger of Allah, blessings and peace be upon him, said: "Whoever comes to such and such a place, for him is such and such nafl." The young men rushed to it, and the elders stood firm under the banners - the hadith.]

I say: As for his saying, "Until they killed seventy and captured seventy," this is not in this hadith.

And the Messenger of Allah, blessings and peace be upon him, was told: "The spoils are few and the people are many: if you give these what you promised them, you will deprive your companions." Then was revealed. And from Sa'd ibn Abi Waqqas: My brother Umayr was killed on the day of Badr, so I killed Sa'id ibn Al-Aas.

["His saying, 'So I killed Sa'id ibn Al-Aas' in the margins of Al-Baydawi: He is Al-Aas ibn Sa'id."]

And I took his sword, and I liked it, so I came with it to the Messenger of Allah, blessings and peace be upon him, and said: "Indeed, Allah has relieved my heart from the polytheists, so grant me this sword." He said:

This is neither for me nor for you. Throw it into the possession [of it: the received wealth]. So I threw it away, and there is a matter known only to Allah, the Most High, regarding the killing of my brother and taking my belongings. I had not gone far when the Messenger of Allah, blessings and peace be upon him, came to me, and the Surah of Al-Anfal had been revealed. He said: O Sa'd, you asked me for the sword, and it was not mine, but it has now become mine, so go and take it. [Narrated by Ahmad, Ibn Abi Shaybah, Abu Shaybah, Abu Ubaid in Al-Amwal, and Sa'id ibn Mansur, all of whom said: Abu Muawiyah narrated from Al-Shaybani from Muhammad ibn Ubaid ibn Abi Awn from him. Abu Ubaid said: Thus says Sa'id ibn Al-Aasi. The correct name is Al-Aas ibn Sa'id. In their narration, I said Sa'id ibn Al-Aasi; they did not say it.] And from Ubadah ibn Al-Samit: It was revealed about us, O group of the companions of Badr, when we disagreed about the spoils and our morals became bad regarding it. So Allah took it from our hands and gave it to the Messenger of Allah, blessings and peace be upon him, who divided it equally among the Muslims. In that was the fear of Allah, obedience to His Messenger, and reconciliation among the people. [Narrated by Ahmad, Ishaq, and Al-Tabari through Ibn Ishaq from Abdul Rahman from Al-Harith from Sulayman ibn Makhlul from Abu Umamah from him.] And Ibn Muhaisin read: They ask you about the spoils, omitting the hamzah and placing its movement on the lam, and merging the noon of 'an' into the lam. And Ibn Mas'ud read: They ask you about the spoils, meaning the youth ask you what you have stipulated for them regarding the spoils. If you say: What is the meaning of mentioning Allah and the Messenger together in the saying, Say: The spoils are for Allah and the Messenger? I say: Its meaning is that its ruling is exclusive to Allah and His Messenger. Allah commands its division according to what His wisdom requires, and the Messenger obeys Allah's command regarding it. The matter of its division is not entrusted to the opinion of anyone. The intended meaning is that what Allah's wisdom necessitated and what He commanded His Messenger is that the fighters who were promised the spoils should share equally with the elders who were at the banners, and they should not take more than what was stipulated for them. If they do so, it is feared that it will cause discord among the Muslims regarding love and harmony. So fear Allah in disagreement and disputes, and be united and brotherly in Allah, and reconcile among yourselves, and support one another in what Allah has provided you and bestowed upon you. And from 'Ata: The reconciliation among them was that he called them and said: Divide your spoils justly. They said: We have eaten and spent. He said: Let each of you return to one another. If you say: What is the reality of His saying, 'the affairs among you'? I say: The conditions among you, meaning what is between you of conditions, so that they are conditions of affection, love, and agreement, as in His saying, 'the affairs of the hearts,' which are their hidden matters. When the conditions are intertwined with the affairs, it is said: the affairs among you, as they say: Give me that from your vessel, meaning what is in the vessel of drink. And He has made fear of Allah, reconciliation of the affairs among you, and obedience to Allah and His Messenger from the necessities of faith and its obligations, to make them aware that the perfection of faith is contingent upon adhering to them. And the meaning of His saying, If you are believers, is: If you are complete in faith. And the lam in His saying, Indeed, the believers, is an indication to them. That is, only the ones who are complete in faith are those who possess such and such qualities. The evidence for this is His saying, Those are the true believers. And their hearts trembled in fear. And from Umm Al-Darda: The trembling in the heart is like the burning of the palm frond. [The saying 'like the burning of the palm frond' means the branch of the palm tree, as in Al-Sihah.] Do you not find it has a shiver? He said: Yes. She said: Then pray to Allah, for supplication removes it, meaning it trembles at His mention in awe of Him and fear of His majesty, might, and punishment of the sinners. This mention is different from the mention in His saying, Then their skins and their hearts soften to the remembrance of Allah, for that is the mention of His mercy, compassion, and reward. And it was said: It is the man who intends to wrong or is about to commit a sin, and he is told: Fear Allah, and he refrains. And it was read: Wajilat, with a fathah, which is a language similar to 'Wabaq' in 'Wabaq'.

And in the reading of Abdullah: 'It increased them in faith, and they became more certain and tranquil in themselves, because the manifestation of the evidence is stronger for what it indicates and more established for its precedence, and it has been carried upon increasing action.' And from Abu Huraira, may Allah be pleased with him: 'Faith has seventy-seven branches, the highest of which is the testimony that there is no deity but Allah, and the lowest of which is removing harm from the road, and modesty is a branch of faith.' [[Narrated by Muslim and the Companions of the Sunnah and Ibn Hibban through the narration of Abu Salih from Abu Huraira, and it is in Bukhari in brief.]] And from Umar ibn Abdul Aziz, may Allah be pleased with him: 'Indeed, faith has its traditions, obligations, and laws. Whoever completes them has completed faith, and whoever does not complete them has not completed faith.' And they rely upon their Lord and do not entrust their affairs to anyone other than their Lord; they do not fear or hope except in Him.

He combined the actions of the hearts, such as fear, sincerity, and reliance, with the actions of the limbs, such as prayer and charity, truly a description of the omitted source, meaning those are the believers in truth, or it is a confirming source for the sentence that is 'Those are the believers.' Like saying: 'He is truly Abdullah,' meaning that is truly the truth.

And from Al-Hasan, that a man asked him: 'Are you a believer?' He said: 'Faith is of two kinds. If you are asking me about faith in Allah, His angels, His books, His messengers, the Last Day, Paradise, Hell, resurrection, and reckoning, then I am a believer. And if you are asking me about His saying: 'Indeed, the believers,' by Allah, I do not know if I am one of them or not.' And from Al-Thawri: 'Whoever claims to be a believer in Allah truly, then does not testify that he is among the people of Paradise, has believed in half of the verse.' This is an obligation from him, meaning just as he does not assert that he is among the reward of the true believers, he does not assert that he is truly a believer. And with this, those who make exceptions in faith are attached. And Abu Hanifa, may Allah be pleased with him, was among those who do not make exceptions in it. It is narrated from him that he said to Qatadah: 'Why did you not make an exception in your faith?' He said: 'Following Ibrahim, peace be upon him, in his saying: 'And I hope that He will forgive me my sin on the Day of Judgment.' He said to him: 'Why did you not follow him in his saying: 'Did you not believe?' He said: 'Yes.' Degrees of honor, dignity, and high status, and forgiveness and pardon for their misdeeds, and generous provision, the bliss of Paradise. Meaning for them are lasting good benefits in a manner of glorification, and this is the meaning of reward.