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liyuḥiqqa
لِيُحِقَّ
That He might justify
l-ḥaqa
ٱلْحَقَّ
the truth
wayub'ṭila
وَيُبْطِلَ
and prove false
l-bāṭila
ٱلْبَٰطِلَ
the falsehood,
walaw
وَلَوْ
even if
kariha
كَرِهَ
disliked (it)
l-muj'rimūna
ٱلْمُجْرِمُونَ
the criminals.

Liyuhiqqal haqqa wa tubtilal baatila wa law karihal mujrimoon

Sahih International:

That He should establish the truth and abolish falsehood, even if the criminals disliked it.

1 A. J. Arberry

and that He might verify the truth and prove untrue the untrue, though the sinners were averse to it.

2 Abdul Haleem

to prove the Truth to be true, and the false to be false, much as the guilty might dislike it.

3 Abdul Majid Daryabadi

In order that he might justify the truth and falsify the false even though the guilty ones were averse.

4 Abdullah Yusuf Ali

That He might justify Truth and prove Falsehood false, distasteful though it be to those in guilt.

5 Abul Ala Maududi

that He might prove the truth to be true and the false to be false, however averse the evil-doers might be to it.

6 Ahmed Ali

So that Truth may be affirmed and falsehood negated, even though the sinners be averse.

7 Ahmed Raza Khan

In order that He may prove the truth and disprove falsehood, even if the criminals get annoyed.

8 Ali Quli Qarai

so that He may confirm the truth and bring falsehood to naught, though the guilty should be averse.

9 Ali Ünal

(He willed it so) so as to prove the truth to be true and make it triumphant, and the falsehood to be false, however hateful this might be to the disbelieving criminals.

10 Amatul Rahman Omar

So that He might establish the truth and wipe out the falsehood, though those who had cut their ties with Allâh considered it hard.

11 English Literal

To make correct the truth and waste/annul/cancel the falsehood , and even if the criminals/sinners hated (it).

12 Faridul Haque

In order that He may prove the truth and disprove falsehood, even if the criminals get annoyed.

13 Hamid S. Aziz

That He might cause Truth to triumph and make Falsehood vain, despite the aversion of the guilty.

14 Hilali & Khan

That He might cause the truth to triumph and bring falsehood to nothing, even though the Mujrimun (disbelievers, polytheists, sinners, criminals, etc.) hate it.

15 Maulana Mohammad Ali

And when Allah promised you one of the two parties that it should be yours, and you loved that the one not armed should be yours, and Allah desired to establish the Truth by His words, and to cut off the root of the disbelievers --

16 Mohammad Habib Shakir

That He may manifest the truth of what was true and show the falsehood of what was false, though the guilty disliked.

17 Mohammed Marmaduke William Pickthall

That He might cause the Truth to triumph and bring vanity to naught, however much the guilty might oppose;

18 Muhammad Sarwar

so that the truth would stand supreme and falsehood would exist no more, even though the criminals dislike it.

19 Qaribullah & Darwish

in order that He might verify the truth and annul the falsehood, even though the wrongdoers hated it.

20 Safi-ur-Rahman al-Mubarakpuri

That He might cause the truth to triumph and bring falsehood to nothing, even though the criminals hate it.

21 Wahiduddin Khan

so that He might prove the truth to be true and the false to be false, however much the wrongdoers might dislike it.

22 Talal Itani

In order to confirm the truth and nullify falsehood, even though the guilty dislike it.

23 Tafsir jalalayn

And that He might cause the truth to be realised and annul, efface, falsehood, disbelief, however much the sinners, the idolaters, were averse, to that.

24 Tafseer Ibn Kathir

And (remember) when Allah promised you (Muslims) one of the two parties, that it should be yours; you wished that the one not armed should be yours, but Allah willed to justify the truth by His Words and to cut off the roots of the disbelievers. That He might cause the truth to triumph and bring falsehood to nothing, even though the criminals hate it.

وَيُرِيدُ اللّهُ أَن يُحِقَّ الحَقَّ بِكَلِمَاتِهِ
(but Allah willed to justify the truth by His Words),

Allah says,

`He willed for you to meet the armed enemy (rather than the caravan) so that He makes you prevail above them and gain victory over them, making His religion apparent and Islam victorious and dominant above all religions. He has perfect knowledge of the consequences of all things; you are surrounded by His wise planning, although people only like what appears favorable to them,'

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَى أَن تَكْرَهُواْ شَيْيًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْيًا وَهُوَ شَرٌّ لَّكُمْ
Jihad (fighting in Allah's cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. (2;216)

Muhammad bin Ishaq reported that Abdullah bin Abbas said,

"When the Messenger of Allah heard that Abu Sufyan had left the Sham area (headed towards Makkah with Quraysh's caravan), he encouraged the Muslims to march forth to intercept them, saying,

هَذِهِ عِيرُ قُرَيْشٍ فِيهَا أَمْوَالُهُمْ فَاخْرُجُوا إِلَيْهَا لَعَلَّ اللهَ أَن يُّنَفِّلَكُمُوهَا

This is the caravan of Quraysh carrying their property, so march forth to intercept it; Allah might make it as war spoils for you.

The people started mobilizing Muslims, although some of them did not mobilize, thinking that the Prophet would not have to fight.

Abu Sufyan was cautiously gathering information on the latest news spying on travelers he met, out of fear for the caravan, especially upon entering the area of Hijaz (Western Arabia). Some travelers told him that Muhammad had mobilized his companions for his caravan. He was anxious and hired Damdam bin Amr Al-Ghifari to go to Makkah and mobilize the Quraysh to protect their caravan, informing them that Muhammad had mobilized his Companions to intercept the caravan.

Damdam bin Amr went in a hurry to Makkah. Meanwhile, the Messenger of Allah marched with his companions until he reached a valley called Dhafiran. When he left the valley, he camped and was informed that the Quraysh had marched to protect their caravan.

The Messenger of Allah consulted the people for advice and conveyed the news about Quraysh to them. Abu Bakr stood up and said something good, and so did Umar.

Al-Miqdad bin Amr stood up and said,

`O Allah's Messenger! March to what Allah has commanded you, for we are with you. By Allah! We will not say to you what the Children of Israel said to Musa,

فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِل إِنَّا هَـهُنَا قَـعِدُونَ
("So go you and your Lord and fight you two, we are sitting right here"). (5;24)

Rather, go you and Your Lord and fight, we will be fighting along with you both. By He Who has sent you with Truth! If you decide to take us to Birk-ul-Ghimad, we will fight along with you until you reach it.'

The Messenger of Allah said good words to Al-Miqdad and invoked Allah for his benefit. The Messenger of Allah again said,

أَشِيرُوا عَلَيَّ أَيُّهَا النَّاس

Give me your opinion, O people!

wanting to hear from the Ansar. This is because the majority of the people with him then were the Ansar.

When the Ansar gave the Prophet their pledge of obedience at Al-Aqabah, they proclaimed, `O Allah's Messenger! We are not bound by this pledge unless, and until, you arrive in our land. When you have arrived in our area, you are under our protection, and we shall protect you in the same manner we protect our children and wives.'

The Messenger of Allah feared that the Ansar might think that they are not obliged to support him except from his enemies who attack Al-Madinah, not to march with him to an enemy in other areas. When the Prophet said this, Sa`d bin Mu`adh asked him, `O Allah's Messenger! Is it us whom you meant?'

The Prophet answered in the positive.

Sa`d said, `We have faith and believed in you, testified that what you brought is the truth, and gave you our pledges and promises of allegiance and obedience. Therefore, march, O Allah's Messenger, for what Allah has commanded you. Verily, by He Who has sent you in Truth, if you decided to cross this sea (the Red Sea), we will follow you in it, and none among us would stay behind. We do not dislike that we meet our enemy tomorrow. Verily, we are patient in war, fierce in battle. May Allah make you witness what makes your eyes pleased with us. Therefore, march with us with the blessing of Allah.'

The Messenger of Allah was pleased with what Sa`d said and was encouraged by it. He proclaimed,

سِيرُوا عَلَى بَرَكَةِ اللهِ وَأَبْشِرُوا فَإِنَّ اللهَ قَدْ وَعَدَنِي إِحْدَى الطَّايِفَتَيْنِ وَاللهِ لَكَأَنِّي الاْنَ أَنْظُرُ إِلَى مَصَارِعِ الْقَوم

March with the blessing of Allah and receive the good news. For Allah has indeed promised me one of the two camps (confiscating the caravan or defeating the Quraysh army. By Allah! It is as if I am now looking at the demise of the people (the Quraysh)."

Al-Awfi reported similar from Ibn Abbas.

As-Suddi, Qatadah, Abdur-Rahman bin Zayd bin Aslam; and several others among the Salaf and later generations mentioned similarly, We have just summarized the story as Muhammad bin Ishaq briefed it