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كَمَآ أَخْرَجَكَ رَبُّكَ مِن بَيْتِكَ بِٱلْحَقِّ وَإِنَّ فَرِيقاً مِّنَ ٱلْمُؤْمِنِينَ لَكَارِهُونَ
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-Al-Anfâl ( الأنفال )

Tafsir al-Jalalayn

As your Lord brought you forth from your home with the truth (bi’l-haqq is semantically connected to akhraja, ‘He brought forth’), and indeed a party of the believers were averse, to going forth (the [last] sentence is a circumstantial qualifier referring to the [suffixed pronoun] kāf in akhrajaka, ‘He brought you forth’; kamā, ‘as’, is the predicate of an omitted subject, in other words: their aversion to this state [of affairs of the booty being God’s and the Prophet’s] is similar to their aversion when you were brought forth [to fight], which had actually been better for them: likewise is this [state of affairs better for them]). It happened that Abū Sufyān was returning from Syria with a caravan. The Prophet (s) and his followers went forth to plunder it; but Quraysh became aware of this, and so Abū Jahl and some Meccan fighters rode out to defend it — these constituted the ‘band’. Abū Sufyān drove the caravan via the coastal route and it managed to escape. Abū Jahl was then advised to return, but he refused and marched on towards Badr. The Prophet (s) consulted with his followers, saying to them, ‘God has promised me one of the two parties’. So they agreed with him to attack the [Meccan] band, but some of them were averse to this, complaining, ‘We have not come prepared for this!’, as God, exalted be He, says:


Tafsir al-Jalalayn, trans. Feras Hamza
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