Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Even as thy Lord caused thee to go forth) proceed, O Muhammad, in that which your Lord has caused you to go forth (from thy home) from Medina (with the Truth) with the Qur'an; it is also said that this means: with war, (and lo! a party) a group (of the believers were averse (to it)) to fighting,
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:
As your Lord brought you forth: in other words, this state, meaning, the state in which they are objecting to you, in terms of translocation, is like their objection when your Lord brought you forth [from your home], because they, having veiled themselves from the act of God with their acts, saw both acts as issuing from you and so were averse to your going forth just as they were averse to your being granted the spoils of war [by God]. Nor did they understand [the significance of] your Lord's bringing you forth, from your home with the truth, that is, garbed in the truth, going forth with it and not with your soul. In this way bi'l-ḥaqq ('with the truth') is a circumstantial qualifier of the direct object of [the verb] akhrajaka ('brough you forth'); or [it means] a going forth garbed in what is the correct action and wisdom.
Following the Messenger is Better for the Believers
كَمَآ أَخْرَجَكَ رَبُّكَ
(As your Lord caused you to go out...) After Allah described the believers as fearing their Lord, resolving matters of dispute between themselves and obeying Allah and His Messenger, He then said here, "since you disputed about dividing war spoils and differed with each other about them, Allah took them away from you. He and His Messenger then divided them in truth and justice, thus ensuring continued benefit for all of you. Similarly, you disliked meeting the armed enemy in battle, who marched in support of their religion and to protect their caravan. You disliked fighting, so Allah decided that battle should occur and made you meet your enemy, without planning to do so on your part.' This incident carried guidance, light, victory and triumph. Allah said;
(And verily, a party among the believers disliked) to meet the armed idolators. ''
يُجَـدِلُونَكَ فِي الْحَقِّ بَعْدَمَا تَبَيَّنَ
(Disputing with you concerning the truth after it was made manifest,)
Some have commented, "(Allah says:) they ask and argue with you about Al-Anfal just as they argued with you when you went out for the battle of Badr, saying, `You marched with us to confiscate the caravan. You did not inform us that there will be fighting and that we should prepare for it.'''
(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,'
(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,
(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,
("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,
(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.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
The promise, that the shortcomings of the believers shall be forgiven, gives great solace to them, for everyone, however great and good he may be, is liable to commit offenses and it is not at all possible that a human being will always do such deeds as conform in every case to the highest standard and are absolutely free from defect, deficiency and fault. Allah, however, shows one of His greatest blessings to those who perform obligatory duties, and forgives their shortcomings by His grace, and rewards His servants with a far greater recompense than the one they deserve. Otherwise, if His rule had been to reward and punish each and every virtue and vice separately, then even the most righteous people could not have escaped punishment.
The verse may mean either of the two things: as translated it means at that time the Truth required that they should go to the fight but they were afraid of this; and now the Truth required that they should not argue concerning the spoils of war and wait for the Command, but they did not seem to submit to this for the sake of the Truth. The second meaning will be this: "In the Battle of Badr, you have seen with your own eyes the good results of following the Truth. Although you were afraid of going to the fight as if you were being driven towards death, yet by obeying Allah and His Messenger, you won a great victory: likewise, if you now abide by the Truth in regard to the division of the spoils and submit to the Command of Allah and obey the decision of the Holy Prophet instead of yielding to the desires of your hearts, you will see good results with your own eyes".
Incidentally, verses 5-6 refute all those traditions about the Battle of Badr that are related in the books on the life of the Holy Prophet and his wars. They say that the real plan of the Holy Prophet and his followers was to plunder the caravan and accordingly they had marched out of AI-Madinah for the same purpose. But when they had traveled some distance, they learned that an army of the Quraish was corning for the protection of the caravan, and they held a council to decide whether to attack the caravan or the army. The Qur'an, however, contradicts this. It says that Allah brought forth the Holy Prophet from his home with the Truth at the very beginning and he had this Truth before him that they should meet the army of the Quraish in a decisive battle. For these consultations were held before they had started from AI-Madinah and not after. It was then that some Muslims were arguing with the Holy Prophet concerning the Truth that they should go to meet the army of the Quraish, though it had become quite evident to them. That was why these people felt as though they were being driven towards death, when they were commanded to march out of Al-Madinah at the very start of the expedition.