وَإِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ فَإِنَّ حَسْبَكَ اللَّهُ هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ ﴿۶۲﴾ وَأَلَّفَ بَيْنَ قُلُوبِهِمْ لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ ﴿۶۳﴾ يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ ﴿۶۴﴾ يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ ﴿۶۵﴾

﴾62﴿ Wa iny yureedooo any-yakhda'ooka fainna hasbakal laah; Huwal lazeee aiyadaka binasrihee wa bilmu'mineen
﴾63﴿ Wa allafa baina quloobihim; law anfaqta maa fil ardi jamee'am maaa allafta baina quloobihim wa laakinnallaaha allafa bainahum; innaahoo 'Azeezun Hakeem
﴾64﴿ Yaaa aiyuhan Nabiyyu hasbukal laahu wa manittaba 'aka minal mu'mineen
﴾65﴿ Yaaa aiyuhan Nabiyyu harridil mu'mineena 'alal qitaal; iny-yakum minkum 'ishroona saabiroona yaghliboo mi'atayn; wa iny-yakum minkum mi'atuny yaghlibooo alfam minal lazeena kafaroo bi anahum qawmul laa yafqahoon

﴾62﴿ And if they intend to deceive you, then surely Allah is sufficient for you. Allah is the One who strengthened you with His help and with the support of the believers
﴾63﴿ And He has created love between their hearts. If you had spent all that is in the earth, you would not have created unity between their hearts. But Allah has created love between them. Indeed, Allah is the Almighty, the Wise
﴾64﴿ O Messenger, Allah is sufficient for you and for those who follow you from among the believers
﴾65﴿ O Prophet, may Allah bless him and grant him peace, if there are ten believers willing to fight, twenty of you who are patient will overcome two hundred And if there are a hundred of you, they will overcome a thousand of those who disbelieve. Indeed, they are a people who do not understand

[62] This verse is connected to the previous one: if the disbelievers intend to deceive through their offer of peace, then do not fear them.
The consequence (jazāʾ) is implied, not stated explicitly.
The phrase "He it is who..." (هُوَ الَّذِي) is mentioned without conjunction (ʿaṭf) because it serves as an explanation of Allah’s sufficiency (حسبیت الهیه).
Benefit: the phrase "with the believers" (بِالْمُؤْمِنِينَ) is a subtle praise of the noble Companions, similar to the hadith: “Allah has chosen for me my Companions”—meaning Allah, the Exalted, was pleased with them for the Prophet (May Allah bless him and give him peace).
[63] This verse explains that the unity and harmony among the believers is a form of divine support, which cannot be achieved merely by human effort.
The phrase "You did not unite" (مَا أَلَّفْتَ) indicates that the Prophet (May Allah bless him and give him peace) did not have control over the hearts of people, and thus he was not the disposer of all affairs (Mukhtār-e-Kull).
Note: This verse is proof that there was love and harmony among the noble Companions, and no enmity existed between them.
Therefore, any historical account that suggests hostility among the Companions contradicts this verse and holds no credibility.
Similar meanings are found in verse 103 of Surah Al-Imran and verse 29 of Surah Al-Fath.
[64] This is the tenth rule for the commander: reliance (tawakkul) on Allah, the Exalted, is necessary in every situation, because Allah is sufficient in all circumstances.
Question: Is this a repetition of verse 22?
Answer: No—there, Allah’s sufficiency (hasbiyah) was specifically in the context of repelling harm from the enemies.
But here, it refers to Allah’s sufficiency in all general states and conditions.
[65] This is the eleventh rule for the commander. Its essence is that it is obligatory upon the Prophet (May Allah bless him and give him peace), and then upon the commander, to encourage the fighters for jihad in such a way that one person is able to stand against ten.
If that's not possible, then at the very least, one should be able to stand against two—that becomes the minimum obligation.
So, the command "urge" (حَرِّضِ) introduces this rule, similar to verse 84 of Surah An-Nisā’. And with the phrase "and if there are among you..." (وَإِنْ يَكُنْ مِنْكُمْ), the method of encouragement is explained.
Question: If the aim of this verse is to say that one should face ten enemies, then why is the wording so lengthy?
Answer: In the early days of Islam, the number of Companions was small, and most of the expeditions (sariyyah) consisted of just 20 to 100 men.
The word "those who are patient" (صَابِرُونَ) is explained by Sharbīnī, who says that the condition for this ruling is ṣabr (patience).
Here, ṣabr means that the fighter must be physically strong, with sound limbs, a firm and brave heart, strong faith, and committed to the rules mentioned in this surah.
Since this attribute (ṣabr) was mentioned once, it wasn't necessary to repeat it in the second part where the ratio becomes one against a hundred.