يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَمَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنْظُرُونَ ﴿۶﴾ وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ ﴿۷﴾ لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ ﴿۸﴾

﴾6﴿ Yujaadiloonaka fil haqqi ba'da maa tabaiyana ka'annamaa yasaaqoona ilal mawti wa hum yanzuroon
﴾7﴿ Wa iz ya'idukumul laahu ihdat taaa'ifataini annahaa lakum wa tawaddoona anna ghaira zaatish shawkati takoonu lakum wa yureedul laahu ai yuhiqqal haqqa bikalimaatihee wa yaqta'a daabiral kaafireen
﴾8﴿ Liyuhiqqal haqqa wa yubtilal baatila wa law karihal mujrimoon

﴾6﴿ They argued with you about war after it had become apparent (it become obligatory), as if they were being led to death, while they were looking on
﴾7﴿ And when Allah Almighty promised you that one of these two groups would be for you, And you wished that this unarmed group would be for you, and Allah Almighty wished that He would manifest the truth through His promises and destroy the foundation of the disbelievers
﴾8﴿ To make the truth prevail and eliminate falsehood, even though the guilty people think it is bad

[6] The intended meaning of jidāl here is argument or debate, not fighting. It refers only to their words, as they said to the Messenger of Allah: “If you had informed us beforehand about the coming battle, we would have prepared ourselves properly.” The word (tabayyana) means that it became clear to them that Allah helps His Prophet, and likewise, whatever the Prophet says is through revelation. (Ka’annamā yusāqūn) — this is a metaphor for their dislike. So, it connects to the phrase "wa hum kārihūn" (while they were averse), and this is evidence that the dislike was natural (instinctive). Alternatively, it can be connected to "yujādilūnaka" (they argue with you), and there's an implied phrase: "they argue with you out of fear, as if they are being driven (to death)."
[7] This is the second reason for the first claim. The summary is that in a dream, Allah showed them (the believers) that they had gained victory over a group of disbelievers. However, they (the believers) desired that this group would be the caravan of Abu Sufyan. But Allah made that group the army of Abu Jahl and gave the believers victory over them. Therefore, Allah says: “Then why do you dispute about the spoils?” "Annahā lakum" means: “Their wealth will come into your possession, and you will be victorious over them.” "Ash-shawkah" refers to weapons and strength. Linguistically, shawkah means a thorn. The meaning of dhāt ash-shawkah is the army of Abu Jahl, and ghayr refers to the caravan of Abu Sufyan. "Wa yurīdu Allah" — this implies a hidden cause, meaning: “Allah intended to give you the army (dhāt ash-shawkah), because He willed...” "Li yuḥiqq al-ḥaqq" — this refers to manifesting and strengthening the true religion. "Dābir al-kāfirīn" — this indicates that Abu Jahl and those disbelievers who were killed at Badr were the root and foundation of disbelief, and by their death, the roots of disbelief were severed.
Note: During the Battle of Badr, there were two groups:
1. The caravan of Abu Sufyan, which had gone to Syria for trade and was returning near Madinah along the coast. They carried trade goods and had no war equipment.
2. The army of Abu Jahl, which came fully prepared for war and arrived at the battlefield of Badr. They were heavily armed and are referred to as nafeer (mobilized troops).
[8] This verse is connected to (wa yaqṭaʿ), meaning that the root of the disbelievers is cut off for the benefit that truth may prevail and falsehood be defeated.
Question: Why is there a repetition in "li yuḥiqqa al-ḥaqqa"?
Answer: This is not repetition, but rather it indicates the obligation of fighting against the polytheists (such as Abu Jahl and others). It also serves as the second reason for the cutting off of the roots of the wrongdoers. In the first occurrence of yuḥiqq al-ḥaqq, the purpose is to express the intent clearly, While in the second, the purpose is to establish and solidify the truth.