As your Lord brought you out, there are two aspects. [Mawood said: "In 'as' there are two aspects, one of which is that the position of the 'kaf' is raised..." Ahmad said: "My grandfather Abu Abbas Ahmad the jurist, may Allah have mercy on him, used to mention in the meaning of the verse an aspect more than these two, which is that the intended meaning is the comparison of his exclusivity, peace be upon him, with the spoils of war, and the delegation of their matter to his judgment regarding reward and recompense, to his being brought out of his house obedient to Allah, listening to His command, and content with His judgment despite the dislike of the believers for that in obedience. So Allah, glorified and exalted is He, likened His reward for this virtue to his pleasing obedience. Just as his obedience reached the utmost in the types of obedience, so too did Allah's recompense for him reach the utmost in the types of rewards. The essence of this meaning is referred to in his saying, peace be upon him, 'The reward is according to the effort.' You can, on this meaning, make the 'kaf' raised or lowered according to the estimation. And Allah is the Grantor of success."] One aspect is that the position of the 'kaf' is raised as it is the predicate of an omitted subject, its estimation being: this situation is like your being brought out. It means that their situation in disliking what you saw of the spoiling of the warriors is like their situation in disliking your going out to war. The second aspect is that it is lowered as it is an adjective for the source of the implied action in the saying: 'The spoils belong to Allah and the Messenger,' meaning the spoils are established for Allah and the Messenger, and they remained established despite their dislike, just as your Lord brought you out of your house while they were disliking it. 'From your house' refers to your house in Medina, or the city itself, as it is his place of migration and residence. It is in its exclusivity to him like the exclusivity of the house to its inhabitant. 'With truth' means an exit intertwined with wisdom and correctness that cannot be avoided. 'And indeed a group of the believers were disliking' is in the position of a state, meaning He brought you out while they were disliking it. This is because a caravan of Quraysh came from the Levant with great trade. [This story is taken from the Seerah of Ibn Hisham except for his saying: 'Indeed, among the people of the caravan is Amr ibn Hisham,' for Amr ibn Hisham is Abu Jahl and he was not in the caravan, rather he was in the call to arms, and Al-Tabari narrated it from the saying of Ibn Ishaq, and some of it from Ibn Abbas and from Urwah and from Al-Suddi with some additions and omissions, and in the Maghazi of Al-Waqidi from Mahmood ibn Labid some of it. And from Sa'id ibn Al-Mussab some of it.] With them were forty riders, among them Abu Sufyan and Amr ibn Al-Aas and Amr ibn Hisham. Gabriel informed the Messenger of Allah, blessings and peace be upon him, and he informed the Muslims. They were pleased with intercepting the caravan due to the abundance of wealth and the small number of people. When they went out, the people of Mecca heard of their departure. Abu Jahl called out from the Kaaba: 'O people of Mecca, flee, flee on every tough and easy mount! Your caravan is your wealth. If Muhammad seizes it, you will never prosper after that.' And the sister of Abbas ibn Abd al-Muttalib saw a vision and said to her brother: 'I saw something amazing. I saw as if a king descended from the sky and took a stone from the mountain and then flew with it, and no house in Mecca was left except that a stone from that rock struck it.' Abbas narrated this, and Abu Jahl said: 'The men are not pleased for their women to prophesy until their women prophesy.' Abu Jahl went out with all the people of Mecca, and they were the call to arms. In the common saying: 'Neither in the caravan nor in the call to arms,' it was said to him: 'The caravan took the coastal route and escaped. Return the people to Mecca.' He said: 'No, by Allah, that will never be until we slaughter the camel, drink the wines, and establish the singers and musicians at Badr, so that all the Arabs hear of our departure, and if Muhammad does not seize the caravan, we have cornered him.' [The saying 'and we have cornered him' in the dictionaries: I cornered it, meaning I bit it. And in the hadith: 'So corner him with his father.' And it is said:]

I struck him with my sword, meaning I hit him with it. And the people are biting. I ate from their bite, and it is with a dhamma the fodder of the cities, and with a kasra the small thorn. (A) Then he went with them to Badr - and Badr is a water place where the Arabs used to gather for their market once a year - and Gabriel, peace be upon him, descended and said: O Muhammad, indeed Allah has promised you one of the two groups: either the caravan or Quraysh. So the Prophet, blessings and peace be upon him, consulted his companions and said: What do you say? The people have come out of Mecca on every tough and easy mount, so is the caravan more beloved to you than the enemy? They said: Rather, the caravan is more beloved to us than meeting the enemy. The face of the Messenger of Allah, blessings and peace be upon him, changed. Then he repeated to them: The caravan has passed along the coast of the sea, and here comes Abu Jahl. They said: O Messenger of Allah, go for the caravan and leave the enemy. Then Abu Bakr and Umar, may Allah be pleased with them, stood up in anger at the Prophet, blessings and peace be upon him, and they did well. Then Sa'd ibn 'Ubadah stood up and said: Look to your matter and proceed. By Allah, if you were to march to Aden Abayn, no man from the Ansar would remain behind you. Then Al-Miqdad ibn 'Amr said: O Messenger of Allah, proceed with what Allah has commanded you, for we are with you wherever you wish. We do not say to you as the Children of Israel said to Moses: Go you and your Lord and fight; indeed, we are sitting here. But rather: Go you and your Lord and fight; indeed, we are fighters with you, as long as one of our eyes blinks. The Messenger of Allah, blessings and peace be upon him, laughed and then said: Advise me, O people, and he meant the Ansar, because they had said to him when they pledged allegiance to him at Al-Aqabah: We are free from your protection until you reach our lands. When you reach us, you are in our protection; we will protect you from what we protect our fathers and our women from. So the Prophet, blessings and peace be upon him, feared that the Ansar would not see his support except against an enemy that attacked him in Medina. Then Sa'd ibn Mu'adh stood up and said: It seems you are referring to us, O Messenger of Allah? He said: Yes. He said: We have believed in you and confirmed you, and we bear witness that what you have brought is the truth. We have given you our pledges and covenants for hearing and obedience. So proceed, O Messenger of Allah, with what you intend. By the One who sent you with the truth, if you were to cross this sea, we would cross it with you; no man among us would remain behind. And we do not dislike to meet our enemy; we are patient in war, truthful in meeting. Perhaps Allah will show you what pleases your eyes from us. So march with the blessing of Allah. The Messenger of Allah, blessings and peace be upon him, was pleased with the words of Sa'd, then said: March with the blessing of Allah and rejoice, for indeed Allah has promised me one of the two groups, and by Allah, I feel as if I am now looking at the places of the people. It has been narrated that it was said to the Messenger of Allah, blessings and peace be upon him, when he finished from Badr: Go for the caravan; there is nothing before it. Al-Abbas called to him while he was in his bonds: It is not appropriate. [It was narrated by Al-Tirmidhi, Ahmad, Ishaq, Abu Ya'la, Al-Bazzar, Ibn Hayan, and Al-Hakim from the narration of Israel from Samak from 'Ikrimah from Ibn 'Abbas, may Allah be pleased with them.] The Prophet, blessings and peace be upon him, said to him: Why? He said: Because Allah has promised you one of the two groups, and He has given you what He promised you. And the dislike from some of them was due to His saying: And indeed, a group of the believers are indeed averse.