Conditions for acceptance of Daily Prayers which is a complete manifestation of Divine obligation in which not only the human heart is involved but all the organs physical of his are affected. If this obligation is defective there is no other obligation, which takes up with the heart. If this obligation is defective there is no other obligation which takes up with the heart, all physical organs in discharge of Divine obligation. Thus, then, failure to perform prayers as per requirement disqualifies a faithful to admission to paradise owing to defective faith. First condition needed is purity of soul and body with this, half duty is discharged. Now realization of Divine Deity, as per His real Entity can only be realized by him, whom Divinity guides. This is, in the first instance, Prophet Mohammad and his Immaculate Family followed by all other Prophets and their successors from Adam downwards who were heaven born and Divine trained, termed as Divine Lights. Thus anyone who prays to God without their medium is an Associator and his prayers will not be deemed admissible. Second condition is piety enforced by God who demands fulfilment of rights and those of the individual relating to self. With association, which disqualifies acceptance of prayers, are included, despondence, intrigue against Divine Lights or breach of fealty to them, disregard to Divine Commands, i.e. transgression, flight from crusade without justification, hypocrisy, pride, postponing without justification fasts and pilgrimage, misguiding others or preventing them from following Divine Path, disrespecting Holy sanctuary of Mecca. These can be rectified by due penance to God. Regarding rights of men (faithful especially) unless latter forgive and punishment received on behalf of others (non-faithful) in this world, prayers are not accepted. In this are included tithe loans, backbite, murder, parents obligations and due obedience unto them, interest taking, swallowing rights of others, barring their rights, disaffection, sodomy, theft, deceit under-measure, tale-bearing, fornication and like transgressing. Rights of self are: drinking, eating the dead, bacon, gambling, lie extravagance, wasteful games, music, and cinema, illicit earning, hiding religious facts. These relating to soul are: delusion, love for power and self, self-estimation. All these render man faithless and incapable of getting his virtues accepted. ******** 1. Lands surrendered to the Prophet without actual march thereon fall under Divine Discretion to be partitioned as per His Prophet and legal successor’s desire, for Badr, the Prophet did not separate Khums, but there after he did so before distributing the booty in three sections. 2. True and faithful are qualified by 3. God helped the Prophet at Badr with 1,000 angels to encourage followers of His Prophet, else His help was enough. Was not angels’ coming as Divine help enough to convince the Prophet’s companions on his genuine claim to Prophetship? 4. Regarding word of God, see St. John 1:1, “In the beginning was the ‘word’ and the ‘word’ was with God. Again in 1:4, and the ‘word was made flesh and dwelt among “Us (and we beheld His glory) i.e. in that ‘word’ these “divine Lights” are known as sons of God (John, 1:12) not literally as it would not only be misnomer but infidelity taken as light or guidance is admissible as per the Glorious Qur’an.

[Pooya/Ali Commentary 8:5] See commentary of Ali Imran: 10 to 13; 123 to 127 for the battle of Badr which has been referred to in these verses. The Holy Prophet learnt that a caravan of the Quraysh laden with merchandise, under Abu Sufyan, was coming from Syria. Abu Sufyan sent a message to Abu Jahl that the Muslims were planning to attack his caravan in order to seize the merchandise he was bringing from Syria. The Holy Prophet, as guided by Allah, decided to leave the caravan and march out boldly against the well-armed and well equipped Quraysh army coming from Makka under the command of Abu Jahl in order to destroy the Muslims in Madina, even though some of the very close companions opposed this policy. There was a party which was not wholeheartedly submissive to the divine order, but Sad bin Ma-adh and Miqdad said: "We will do as the Holy Prophet commands." The Quraysh army, full of zeal and fury, advanced to annihilate from the face of the earth the meagre band of 313 ill-fed and poorly equipped Muslims. The Holy Prophet met the advancing army of Quraysh at Badr situated at a three day's journey from Madina. Those who were averse to fighting were not convinced that it was a wise or prudent decision, therefore, they felt as if they were being driven to death while death was staring them in the face. They were frightened and perturbed. It was the first trial Muslims were put to in order to prove their faith in the truth. It was also a clear proof that the Holy Prophet was the true messenger of Allah, because unless it was so he would have not risked total annihilation of the handful of Muslims, certain to take place if Allah had not assured him that they would win the battle. By Allah's help they won a splendid victory and the standard of truth was established, never to be lowered again. Hamza, Ubaydah and Ali were sent by the Holy Prophet to fight against Utbah, Shaybah and Walid in single combat. Ali and Hamza killed all the three combatants but Ubaydah was seriously wounded and succumbed to his injuries. He is the first martyr. Then the general combat began. Ali and Hamza destroyed the army of Quraysh beyond recovery. They ran away to Makka. See commentary of Ali Imran 123 to 127. While Ali and Hamza were in the battlefield, a large number of the Holy Prophet's companions, acclaimed as the heroes of Islam, after his departure from this world, watched the fighting from a safe distance as unconcerned spectators. In addition to the decision the Holy Prophet took (not to attack the caravan and take possession of the rich booty but to fight against the Quraysh army), the other facts which clearly show that it was the pagans of Makka who took the initiative to attack the Muslims are: the 13 days distance between Makka and Madina-the Muslim travelled 3 days to meet the pagans of Makka at Badr, who had already left Makka 10 days before with full readiness to destroy the Muslims; and the material as well as the mental condition of the Muslims who were so unprepared for such an encounter that they saw nothing but death waiting for them.

تفسیر

اس سورہ کی پہلی آیت میں ہم پڑھ چکے ہیں کہ نئے مسلمانوں میں کچھ لوگ جنگ بدر کے غنائم کی تقسیم کی کیقیت سے ناراض تھے یہاں تک کہ زیر بحث آیات میں بھی خداوندعالم انھیں کہتا ہے کہ یہ کوئی نئی بات نہیں ہے کہ کوئی چیز تمھیں اچھی نہ لگے چاہے تمھاری مصلحت اسی میں ہو جیسا کہ خود جنگ بدر تم میں سے بعض کو ناپسند تھی کہ جس کے مالِ غنیمت کے بارے میں اب تم گفتگو کررہے ہو لیکن تم نے دیکھا کہ آخرکار وہ مسلمانوں کے لئے درخشاں نتائج کی حامل ہوئی لہٰذا احکام الٰہی کو اپنی کوتاہ نظر سے نہ دیکھو بلکہ ان کے سامنے سرتسلیم خم کرو اور ان کے اصلی نتائج سے فائدہ اٹھاؤ۔ پہلی آیت میں ارشاد فرمایا گیا ہے : غنائمِ بدر پر کچھ افراد کی یہ ناگواری ایسے ہی ہے جیسے خدا نے تجھے تیرے گھر اور مقام مدینہ سے حق کے ساتھ باہر نکالا جبکہ کچھ مومنین اس سے کراہت کررہے تھے اور اسے ناپسند کرتے تھے (کَمَا اٴَخْرَجَکَ رَبُّکَ مِنْ بَیْتِکَ بِالْحَقِّ وَإِنَّ فَرِیقًا مِنَ الْمُؤْمِنِینَ لَکَارِھُونَ)۔ ”بِالْحَقِّ“ اس طرف اشارہ ہے کہ خروج کا یہ حکم الٰہی اور پیغامِ آسمانی کے مطابق دیا گیا تھا کہ جس کا نتیجہ اسلامی معاشرے کے حق میں تھا۔ یہ ظاہر بین اور کم حوصلہ لوگ بدر کی طرف جاتے ہوئے راستے میں اس فرمانِ حق کے بارے میں مسلسل تجھ سے مجادلہ اور گفتگو کرتے رہے اگرچہ وہ جانتے تھے کہ یہ حکم خدا ہے پھر بھی اعتراض سے باز نہیں آتے تھے(یُجَادِلُونَکَ فِی الْحَقِّ بَعْدَ مَا تَبَیَّنَ)۔ اور انھیں خوف وہراس نے یوں گھیر رکھا تھا جیسے انھیں موت کی طرف دھکیلا جارہا ہو اور گویا وہ اپنی موت اور نابودی کو اپنی آنکھوں سے دیکھ رہے ہوں (کَاٴَنَّمَا یُسَاقُونَ إِلَی الْمَوْتِ وَھُمْ یَنظُرُونَ)۔ بعد کے واقعات نے ثابت کیا کہ وہ کس قدر غلط فہمی کا شکار تھے اور بلاوجہ خوف وہراس میں گرفتار تھے اور جنگ بدر مسلمانوں کے لئے کیسی درخشاں کامیابی لے کر آئی تو یہ سب کچھ دیکھنے کے باوجود انھوں نے جنگ بدر کے بعد مالِ غنیمت کے سلسلے میں زبان اعتراض کیوں دراز کی ہے۔ ضمنی طور پر ”فَرِیقًا مِنَ الْمُؤْمِنِینَ“ کی تعبیر سے واضح ہوتا ہے کہ اوّل تو یہ جھگڑا اور گفتگو منافقت اور بے ایمانی کی وجہ سے نہ تھی بلکہ ایمان کی کمزوری اور اسلامی مسائل کے بارے میں کافی دانش وبینش نہ ہونے کی وجہ سے تھی۔ دوسری بات یہ کہ صرف چند افراد ہی ایسی فکر رکھتے تھے اورمسلمانوں کی اکثریت جو سچّے مجاہدوں پر مشتمل تھی فرمانِ پیغمبر اور ان کے اوامر کے سامنے سرتسلیم خم کئے ہوئے تھی۔ ۷- وَإِذْ یَعِدُکُمْ اللهُ إِحْدیٰ الطَّائِفَتَیْنِ اٴَنَّھَا لَکُمْ وَتَوَدُّونَ اٴَنَّ غَیْرَ ذَاتِ الشَّوْکَةِ تَکُونُ لَکُمْ وَیُرِیدُ اللهُ اٴَنْ یُحِقَّ الْحَقَّ بِکَلِمَاتِہِ وَیَقْطَعَ دَابِرَ الْکَافِرِینَ- ۸- لِیُحِقَّ الْحَقَّ وَیُبْطِلَ الْبَاطِلَ وَلَوْ کَرِہَ الْمُجْرِمُونَ- ترجمہ ۷۔ اور وہ وقت یاد کرو جب خدا نے تم سے وعدہ کیا کہ قریش کے تجارتی قافلے اور (ان کا لشکر، ان) دوگروہوں میں سے تمھارے لئے ایک ہوگا (اور تم اس پر کامیاب ہوجاؤگے) لیکن خدا چاہتا ہے کہ اپنے کلمات سے حق کو تقویت دے اور کافروں کی جڑ کاٹ دے (لہٰذا لشکر قریش سے تمھاری مڈبھیڑ کروادی) ۸۔ تاکہ حقثابت ہوجائے اور باطل ختم ہوجائے اگرچہ مجرم اسے ناپسند کرتے ہوں اور اس سے کراہت کرتے ہوں۔