68. The Prophet has said, (in a hadith recorded in the Sahihayn: Hussain):

مَنْ أَحْسَنَ فِى الإِسْلاَمِ لَمْ يُؤَاخَذْ بِمَا عَمِلَ فِى الْجَاهِلِيَّةِ وَمَنْ أَسَاءَ فِى الإِسْلاَمِ أُخِذَ بِالأَوَّلِ وَالآخِرِ

"Whoever did well in Islam will not be questioned about the sins of the pagan days. But whoever did badly in Islam will be questioned for the latter as well as the previous sins" (Ibn Kathir).

Ahmad, Muslim and others have entered the following report in their works: `Amr b. al-`As says, " When Islam had entered into my heart I went up to the Prophet (saws) and said:

فَقُلْتُ ابْسُطْ يَمِينَكَ فَلأُبَايِعْكَ. فَبَسَطَ يَمِينَهُ - قَالَ - فَقَبَضْتُ يَدِى. قَالَ « مَا لَكَ يَا عَمْرُو ». قَالَ قُلْتُ أَرَدْتُ أَنْ أَشْتَرِطَ فَقُلْتُ ابْسُطْ يَمِينَكَ فَلأُبَايِعْكَ. فَبَسَطَ يَمِينَهُ - قَالَ - فَقَبَضْتُ يَدِى. قَالَ « مَا لَكَ يَا عَمْرُو ». قَالَ قُلْتُ أَرَدْتُ أَنْ أَشْتَرِطَ قَالَ « تَشْتَرِطُ بِمَاذَا ». قُلْتُ أَنْ يُغْفَرَ لِى. قَالَ « أَمَا عَلِمْتَ أَنَّ الإِسْلاَمَ يَهْدِمُ مَا كَانَ قَبْلَهُ وَأَنَّ الْهِجْرَةَ تَهْدِمُ مَا كَانَ قَبْلَهَا وَأَنَّ الْحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ

‘Give me your hand so that I can swear allegiance.' When he stretched out his hand, I withdrew mine. He asked, ‘What's the matter with you?' I said, ‘I have a condition.' (`Amr did it twice stating that there was a condition). The Prophet said, ‘Spell it out.' I said, ‘That my previous sins be forgiven.' He said, ‘Have you not known that Islam obliterates previous sins, Hijrah obliterates previous sins, and Hajj obliterates previous sins?'" (Shawkani).

Going by this verse, Imam Abu Hanifah has ruled that if an apostate repents and re-enters into Islam, he does not need to do his Prayers of the days of apostasy (Razi).

This was the opinion of Imam Malik too. Accordingly, Hanafiyy books of fiqh say that someone returning to Islam after being apostate will not be punished for his crimes of murder, theft etc. However, people's rights cannot be forgiven. He will have to pay the blood-wit (if he murdered) or return people's property (if he stole), etc. (Alusi).

69. The fitnah of the text has been widely interpreted by the earliest scholars as polytheism (Ibn Jarir). Accordingly, when `Abdullah ibn `Umar b. al-Khattab was criticized for staying away from the political quarrels of his time, and was chided that he should be fighting until there was no fitnah, he replied: "That we did at the time of the Prophet: fighting until there was no fitnah and religion was Allah's. But today you fight so that there be fitnah and religion be for other than Allah" (Ibn Kathir).

In other words, the fight has to go on until polytheism is destroyed in all parts of the world, or until the Mahdi's appearance who will deal it the final death blow (Alusi).

If the Muslims do not, and drop their gauntlets, they will face a similar situation as in Spain: either Christianity, death, or exile (Shabbir). Or, as in Bosnia (during the last quarter of the 20th century), where their enemies operated under a different guise: ethnic cleansing and killed a million of them (Au.).

Thanwi adds: The fitnah, however, according to Imam Abu Hanifah and his followers, refers to the fitnah of Arabian Peninsula paganism. Armed struggle was to continue against them until they were annihilated.

Also see al-Baqarah, note 397 for further discussions.

Sayyid comments: "As we have stated earlier several times over, Islam has come to free man of everything that binds him to the slavery of his kind as well as from slavery to his own base desires. This is achieved by the proclamation of divinity for none but Allah, demanding the lordship for Him alone. Apparently, this kind of proclamation is a call to a revolution that culminates in the removal of all those from the positions of power who have established their own rule in lieu of Allah's - in whatever form they might be functioning. That is the meaning of making religion purely for Allah ..

"A doubt commonly raised at this point needs to be clarified. By saying, ‘until religion is Allah's,' what is meant is the removal of those impediments and obstacles that come in the way of Allah and His servants: obstacles that take the form of rules by those who do not implement the Divine law. When these obstacles are removed, the people would have achieved the full freedom they deserve as human beings. Thereafter they might choose, freely, acting under no constraint, their faith and beliefs. But the rule remains Allah's, which means power is taken away from those who would utilize it to influence the people into choosing other than what they would if they were free... Unto this end the believers must fight."

70. What it means when Allah says "know" is that, "know and act according to its demands," since mere knowledge is shared by the believers and unbelievers alike (Zamakhshari).

71. It has been said that the use of the word "whatever" (min shay'in) implies that every little thing, including a needle and thread of the spoils of war, should be handed over to the authorities (Zamakhshari).

Nevertheless, Qurtubi adds, the lands of the unbelievers are excluded by consensus. `Umar (ra) did not distribute the conquered lands amongst the mujahedin. It is only movable property (taken in the battle-field) that is classified as ghanimah.

Also, he writes further, several authorities believe that the bodily possessions of the enemy soldier is not the property of the one who slew him, unless the Amir announces to that effect, such as to say, ‘whoever killed one of the enemy will have such and such a reward, (or may keep his bodily belongings to himself: Au.).'

72. It has been reported as Qatadah’s opinion that this verse abrogates that verse of surah al-Hashr which says (59: 7):

مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ [الحشر : 7]

"Whatever Allah restored to His Messenger from the people of the towns, is for Allah, for the Messenger, for (his) relatives, the orphans, the destitute and the wayfarer..."

But the difficulty is that surah al-Hashr was revealed after the campaign of Banu Nadir which took place after Badr. (That is, an earlier verse cannot abrogate the one revealed later: Au.). Hence, some scholars have said that the verse of al-Hashr is speaking of "faiy," whereas this present one is speaking of spoils of war in general. Obviously, he who thinks that spoils of war and "faiy" are both at the discretion of the leader of the believers, obviously, he does not think there is any contradiction between the two verses (Ibn Jarir).

Qurtubi writes: There is no difference in opinion that "ghanimah" is that spoil of war which is obtained from the unbelievers by the believers overcoming their resistance: one requiring some efforts - even if a mere chase, (whether a fight took place or not), whereas, "faiy" is such materials which are obtained by the Muslims peacefully, without any effort on their part. These can be kharaj, jizyah, or one-fifth of the spoils of war. (There is no khumus over this latter kind, i.e., faiy: Rashid Rida).

73. The topic of spoils of war is dealt with quite extensively by the commentators. Here is a summary:

Spoils of War

Although reports and opinions vary, Ibn Jarir is inclined to believe in what has been reported as Qatadah's opinion. He said that when war spoils were brought to the Prophet, he divided them into five parts. Four-fifths went to those who had taken part in the battle. The remaining one-fifth was again divided into five parts. One-fifth thereof was for Allah and His Messenger, and the rest for the other four categories mentioned in the verse under discussion, viz., "the kin, the orphans, the needy, and the wayfarer." Thus, one-fifth of one-fifth alone was the share of Allah and His Messenger. And, out of this one-fifth of the one-fifth, the Prophet marked out a suitable share - as some reports suggest - for the Grand Mosque at Makkah. Or - as some other reports suggest - when he had divided the whole into five parts, he took out a handful of its one-fifth, and marked it for the Haram at Makkah, and then divided the rest into five equal parts. (That is, the one-fifth was divided into six parts, one of which went for the Grand Mosque: Shawkani). [The four-fifth remained untouched: Au.]. Of these five parts, one part went to the Prophet. Yet, he spent his own share, along with the one-fifth marked out for the kin, on his kinsfolk, keeping nothing of it for himself (Ibn Jarir). But according to other reports, he spent his share on his wives (Shawkani).

It should be evident from the above, as well as other reports, that the Prophet dealt with the booty differently, on different occasions, depending perhaps on circumstances (Au.).

Ibn Kathir adds: The above is also the opinion of Ibrahim al-Nakha`i, Hasan b. Muhammad b. al-Hanafiyyah, Hasan al-Busri, Sha`bi, `Ata' ibn abi Rabah, Mughira and several others and is confirmed by a Sahih report of Bayhaqi which records that a man went up to the Prophet while he was in the Qura valley examining horses. He asked him about the spoils of war and the Prophet replied: "One-fifth is for Allah and four-fifth for those who participated in the battle." And Miqdam b. Ma`dikarab al-Kindi has reported that once he was in a company which included `Ubadah b. Samit, Abu Darda', and Harith b. Mu`awiyyah al-Kindi. Abu Darda' asked `Ubadah, “Do you recall what the Prophet said during such and such a campaign with regard to the one-fifth?" `Ubadah replied, "(Yes), the Prophet Prayed behind the camels that had been obtained as the spoils of war. Their load was still on them. After the Prayers, he got up with a ball of wool in his hand. He said,

أَلا إِنَّ هَذَا مِنْ غَنَائِمِكُمْ ، وَلَيْسَ لِي مِنْهُ إِلاَّ الْخُمُسُ ، وَالْخُمُسُ مَرْدُودٌ عَلَيْكُمْ فَأَدُّوا الْخَيْطَ ، وَالْمَخِيطَ ، وَأَصْغَرَ مِنْ ذَلِكَ ، وَأَكْبَرَ ، وَإِيَّاكُمْ وَالْغُلُولَ فَإِنَّ الْغُلُولَ عَارٌ عَلَى أَهْلِهِ فِي الدُّنْيَا ، وَالآخِرَةِ ، وَجَاهِدُوا النَّاسَ فِي اللَّهِ الْقَرِيبَ مِنْهُمْ وَالْبَعِيدَ ، وَلا يَأْخُذْكُمْ فِي اللَّهِ لَوْمَةُ لائِمٍ ، وَأَقِيمُوا حُدُودَ اللَّهِ فِي الْحَضَرِ ، وَالسَّفَرِ ، وَعَلَيْكُمْ بِالْجِهَادِ فَإِنَّهُ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ عَظِيمٌ يُنَجِّي اللَّهُ بِهِ مِنَ الْهَمِّ وَالْغَمِّ

‘Well. These are your spoils of war. I have no right in them but over one-fifth. And even that one-fifth will be returned to you. Therefore, hand over even thread and needle, anything smaller than that, or bigger, and deceive not. Anything obtained by deceit is a vile thing and constitutes a Fire for its owner in this world and the next. And fight the people in Allah’s cause; against those near, as well as those far away, and worry not about the criticism of the critic. Execute the punishments commanded by Allah at home and during journey. And fight in the way of Allah, for jihad is one out of several doors leading to Paradise: a great act, by which Allah gets you rid of anxieties and worries.'"

After narrating the hadith, Ibn Kathir adds: This is a great hadith and parts of it are reported in other narrations such as one in Nasa'i and another in Abu Da'ud. However, at other times the Prophet marked out some of the spoil of war for himself. (It was known as "Safiyy"). For example., the sword Dhu al-Fiqar, which he kept for himself after Badr, or Safyah (bint Huyayy b. Ukhtab) whom he reserved for himself. These reports are in Abu Da'ud and Nasa'i. Another narration in Ahmad, Abu Da'ud and Nasa'i reports Yezid b. `Abdullah as saying that once we were in cattle yard, when a man entered with a parchment in his hand. We read it. It said, "From Muhammad the Messenger of Allah to the tribe of Zuhayr b. Uqaysh. If you testify that there is no deity save Allah, and that Muhammad is His Messenger, establish the Prayers, pay the Zakah, and hand over one-fifth of the spoils of war as the Prophet's share, and the Prophet's choice (Safiyy), then you will be in peace granted by Allah and His Messenger." We asked the man, "Who wrote this to you?" He answered, "The Prophet." All these reports confirm the opinion stated above as that of the majority of scholars.

As regards Allah’s share, that of His Messenger, and that of his kinsfolk, the opinion of Ibn `Abbas is that after the Prophet’s death, it is to be spent on defense and for public welfare. We find Abu Bakr and `Umar spending them on such causes. Someone asked Hasan b. Muhammad b. al-Hanafiyyah, (a great grandson of `Ali: Au.), whether `Ali agreed with that. He replied, "Well, `Ali applied it more rigorously" (Ibn Jarir, Ibn Kathir).

In fact, Qurtubi writes, all the four Khulafa' spent it that way. (This is also the opinion stated in the famous Hanafiyy fiqh work, Hidayah: Shafi`).

However, Ibn Kathir adds, some scholars have ruled that the share of the Prophet's kinsfolk should go to Banu Hashim and Banu al-Muttalib; for, as a hadith of Muslim says (as well as one in Bukhari: S. Ibrahim), they are a united body in Islam, as they were a united body during paganism, when they supported the Prophet, despite remaining unbelievers themselves. Nevertheless, there are reports in Muslim, Abu Da'ud, Tirmidhi and Nasa'i that mention Ibn `Abbas as saying in reply to a question: "It is we (who are the kinsfolk, deserving the share of the ‘relatives'). But the people would not agree to it."

Ibn Kathir's commentary - most of which is also in Kashshaf and Razi - ends here.

Rashid Rida adds the note that when the Prophet was boycotted in Makkah and barricaded for three years in a valley, Banu `Abdul Muttalib stayed with them, while Banu `Abd Shams and Banu Nawfal did not. (This is the meaning of the Prophet's words, "a united body during paganism": Au.).

Shawkani writes: Hakim has a report that he declared Sahih. It quotes `Ali as saying: "The Prophet had deputed me to distribute the share of his kinsfolk. I did that during his lifetime and continued during the time of Abu Bakr and `Umar." (Shafi` adds: It is quite possible that the share of the kinsfolk of the Prophet, of which `Ali was given the charge of distribution during the time of Abu Bakr and `Umar, was taken out from the share of the poor).

Zamakhshari writes: Abu Hanifa's opinion with regard to the spoils of war is that during the time of the Prophet one-fifth of one-fifth was for the Prophet, one-fifth for his kinsfolk that went to the Banu Hashim and Banu `Abdul Muttalib (excluding Banu `Abd Shams and Banu Nawfal, since the former two had stayed together both during paganism as well as in Islam). The rest of the three shares were for the orphans, the poor, and the wayfarer. After the death of the Prophet, his share stands canceled, and so does the share of his kinsfolk. (This portion is now to be used for general welfare purposes). As for the kinsfolk of the Prophet, they might be given as any poor is given, but not if they are rich. (This is how `Umar did during his caliphate: Shafi`). It is reported of Abu Bakr that he did not divide the share of the Prophet's kinsfolk among everyone of the Banu Hashim saying, "It is only your poor who will get a share, and not the rich." Zayd b. `Ali is also reported to have said, "It is not for us to build palaces out of it." (Alusi states that although the textual word is "qurba" meaning kinsfolk, the Prophet's own practice of not giving to everyone of his kinsfolk [such as, Banu `Abd Shams but giving to Banu `Abdul Muttalib, although they did not convert in Makkah: Au.], leads us to believe that the meaning of the term "qurba" is, "those who helped." Now, since, after the Prophet, there is no need of that kind of help, their share is written off).

According to Imam Shafe`i the division should be in the following manner: One-fifth of the one-fifth to the Prophet, which, after him, on defense, general welfare, etc.; another one-fifth to his kinsfolk as was the practice during his life-time, and the rest of the three-fifths to the orphans, the poor and the wayfarer.

Imam Malik's opinion about the Prophet's share and that of his kinsfolk was that the matter should be left to the discretion of the leader of the faithful. Hasan b. `Ali had the same opinion about the ‘share of the Prophet' after his death.

Zamakhshari's notes end here.

Qurtubi writes: The practice during paganism was that the leader of the tribe kept one-fourth of the choicest of the booty for himself. Islam did away with that practice. He also writes: Following a hadith in Bukhari, the four-fifths that is the share of the mujahedin who participated in a battle, is to be divided in the ratio of two shares for the horse and one share for the rider, while the foot-soldier gets only one share. (The government then did not provide the mujahedin with arms or beasts for ride: Au.). Abu Hanifah has ruled, however, that the horse gets a share, the rider one, and the foot-soldier one. Alusi adds that Imam Abu Hanifah's rule is based on a report of Ibn `Abbas that the Prophet gave two shares to the rider and one to the non-rider. (A hadith in Muslim transmitted by Ibn `Umar confirms that the Prophet gave two shares to the horsemen and one to the foot soldier: Au.).

Those that accompany a Muslim army as non-combatants, (such as civil service employees), they do not have any right in the spoils of war.

If women and slaves participate in a battle, then, the majority opinion is that although they are not entitled to receive a share in the booty equal to the male fighters - since women and children have been spared from fighting - yet they may be given suitable gifts.

There are differences in opinion over the unbeliever's share if he fought along with the Muslims, or those of the Muslims who wished to join but could not because of a good reason. But, with regards to those who did not participate at all, there is no difference in opinion, that they have no share at all. If the Prophet gave a few non-participants shares from the Khyber spoils, it was only to those who had participated in Hudaybiyyah, since those who had participated in that campaign, were promised spoils of war by Allah in words (48: 20): "Allah promises you great amount of spoils of war that you will be taking." As for those at Badr, who did not participate in the battle, but received shares there, there were good reasons for that. (See note 2 above: Au.).

Qurtubi's remarks end here.

74. Shafi` writes: As pointed out by Tahawi, the introduction of a “lam” over the first three heads of expenditure: (li)Allah, (li)rrasul and (li)dhi 'l qurba, (while it is missing from the rest of the other three categories (al-yatama, al-masakin, and, ibn al-sabil) carries the hint that the Prophet enjoyed discretion on the whole. That is, he could spend on any of the six categories, in any proportion he thought fit. He could, for instance, spend on maybe four of the six categories mentioned here (or spend the whole amount on one category alone: Thanwi). Accordingly, we find that when Fatimah (ra) came to him seeking a slave out of the khumus, the Prophet told her that he could not give her anything because of the pressing need of the As-haab al-Suffa (those of the Platform: a group of indigent Muslims living on a platform in the Prophet’s mosque).

[The above implies that the Prophet gave away from the share of his kinsfolk to the As-haab al-Suffah because of their greater need: Au.].

75. Ibn `Abbas has said that by the term "wayfarer," the allusion is to those Muslim travelers who arrive at the towns in a state of destitution (Ibn Jarir).

Alusi points out that the Shi`ah interpretation of the above verse is that the one-fifth of the spoils of war should be divided into six parts. The (three) parts meant for Allah, His Messenger and his kinsfolk, should be given to the Imam (a direct descendant of Fatimah: Au.) while the three remaining parts should be divided among the orphans, the poor and wayfarer of the kinsfolk of the Prophet (and not to the orphans, the poor and the wayfarer of the Muslims in general: Au.). Alusi then suggests that if the first three parts of (Allah, His Messenger and his kinsfolk), are supposedly to be given to the Imam, then perhaps, these are now to be buried in the ground since the twelfth Imam has gone underground!

The Shi`ah say that the above division is based on a report in Tabari which has `Abdullah b. Muhammad b. `Ali as saying that when Allah said "the orphans, the poor and the wayfarer," He meant those of the Prophet's kinsfolk. It is true that the report is in Tabari. But, firstly, the report is of dubious authenticity. Secondly, it is a single report against a dozen others in the same work which say that it is the orphan, the poor and the wayfarer of the Muslims in general that have been given their share by the Qur'an. Thirdly, `Ali himself did not distribute it according to the Shi`ah interpretation. Further, the Shi`ah claim that the above "ghana'im" include all the earnings of the life-time of a Shi`a Muslim, and that the whole of it must be handed over to the Imam. This is their Zakah, See "Tafsir Hasan al-`Askari," by Imam Hasan al `Askari, "Tafsir Majma`ul Bayan" by `Ali b. Ibrahim al-Qummi, and others (Au.).

76. Allah (swt) emphasized belief in the distribution-ratio of the spoils as part of belief in Him and His Messenger. Accordingly, we find that when the `Abd al Qays delegation came to the Prophet he told them:

آمُرُكُمْ بِأَرْبَعٍ وَأَنْهَاكُمْ عَنْ أَرْبَعٍ آمُرُكُمْ بِالإِيمَانِ بِاللَّهِ وَحْدَهُ أَتَدْرُونَ مَا الإِيمَانُ بِاللَّهِ؟ شَهَادَةُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَإِقَامُ الصَّلاَةِ وَإِيتَاءُ الزَّكَاةِ وَصَوْمُ رَمَضَانَ وَأَنْ تُعْطُوا مِنَ الْمَغَانِمِ الْخُمُسَ

"I order you four things and forbid you four things. The four things I order you are: (i) Belief in Allah. Now, do you know what is belief in Allah? Well, it is to testify that there is no deity save Allah, and that Muhammad is Allah's Messenger, (ii) to Pray, (iii) pay the Zakah and (iv) fasts in Ramada; and, in addition, that you should remit one-fifth of war spoils (to the state)."

It can be seen in this hadith that following this verse the Prophet counted paying up one-fifth of the spoils as part of iman (faith) - Ibn Kathir.

77. According to `Ali ibn Abi Talib, Ibn `Abbas, Dahhak, Qatadah, Muqatil, and many others, the allusion is to the day of Badr when Allah distinguished between Truth and falsehood (Ibn Jarir, Ibn Kathir, Shawkani). It was, according to most reports, the seventeenth of Ramadan, and a Friday. Some have said it was the nineteenth. A report in Hakim, of the same status as reports of the Sahihayn, has Ibn Mas`ud saying that the Muslims ought to look for Laylatu al-Qadr (the Night of Power) when 11 days of Ramadan are left, since the next day of this date was the Day of Badr (Ibn Kathir, Shawkani).

Majid comments: "It is not for nothing that the Qur'an has characterized this battle as the ‘Day of Distinction'. A different result would have changed the entire fate of mankind. If there is any single episode in history of which it can be said that on it depended the march of the world's events, it was this. Even skeptics and rejecters have not entirely failed to grasp this significance. The day ‘both for internal and external policies was of incalculable advantage to Islam.' (EBr. XV. p. 648) ‘Seldom has such an insignificant conflict had such far-reaching consequences .. The Prophet had received undeniable proof that God was on his side.' (Andrae, p. 205) ‘Not only was a most decisive victory gained over a force three times his own in number, but the slain on the enemy's side included in a remarkable manner many of his most influential opponents' (Muir, p. 236)."

78. Qatadah, Ibn Is-haq and others have explained that (before the two forces confronted each other: Au.) the Muslims were initially at one end of the valley, with their backs to Madinah while the Makkans at the other end, with their backs to Makkah. On the other hand the trade-caravan of Abu Sufyan was travelling by the sea-shore and hence at a much lower level (Ibn Jarir, Shawkani).

Qurtubi comments: The word in the original, "rakb," is employed for a caravan of camels. If it is of horses then this word cannot be used.

79. Ibn Is-haq explained: That is to say, if you had, O Muslims, agreed on a date and place for a battle, then, on learning of the heavy tilt of balance in favor of the pagans in terms of man-power and equipment, you would have backed off. Instead, as it should happen, both were surprised to find each other at the waters of Badr, staring into each other's face with disbelief (Ibn Jarir).

Ibn Is-haq has also written in his Sirah: When the Prophet reached the waters of Safra', he sent Basbas b. `Amr and `Adiyy b. abi Zaghba' to bring news about Abu Sufyan. The two went up until Badr and took position on a hill. Then they descended to the waters with an old water-skin. At the well they overheard two girls talking to each other. One was demanding her money back. The other was saying, "Look, tomorrow, or maybe day after, Abu Sufyan should be here. I will work for them and promise you I'll pay back the money." Another man called Majdi b. `Amr happened to be there. He interjected, "Yes, you are right." When the two heard those words, they mounted their camels and rode off to inform the Prophet. A little later Abu Sufyan showed up at the well, sniffing around for the Prophet's men. He asked if anyone had noticed anything unusual. Majdi told him that he had not noticed anything except for two riders who had tied their camels yonder there and had come down to collect water. Abu Sufyan went up to the spot, picked up fresh dung and broke it. He found it had date-stones. He said, "By God. This is Madinan fodder," and hurried away. Hitting the sea-shore, he changed the direction of his caravan and leaving Badr on his left, travelled away at a quick pace. Once in safe territory, he sent word to the Quraysh that he had escaped and that they could return. Some time later, the Prophet sent across `Ali ibn Abi Talib, Sa`d b. Abi Waqqas and Zubayr ibn al-`Awwam to gather fresh news. They came up to the waters and chanced upon two young chaps drawing water for the Quraysh. They escorted them to the Prophet. He was Praying. In the meantime the Companions began questioning them. They said they had been hired by the Quraysh. The Companions were not pleased with those words. They wished to hear that they were Abu Sufyan's men. So they beat them up. When they beat them, the two knew that they could only escape by saying that they were Abu Sufyan's men. So they said they belonged to Abu Sufyan. When they said that, the Companions let them alone. When the Prophet finished his Prayers, he remarked that they beat them when they spoke the truth and spared them when they lied. Then he enquired them about the Quraysh numbers. They said a great many but could not give the exact figure. So he asked them about the number of camels they slaughtered everyday. They said, "One day nine and the next day ten." So the Prophet knew they were between nine hundred and a thousand. Then he enquired about the nobles and the chieftains as to how many had come along. They named `Utbah b. Rabi`ah, Shaybah b. Rabi`ah, Abu al-Bakhtari b. Hisham, Hakim b. Hizam, Nawfal b. Khuwaylid, Harith b. `Amir, Tu`aymah ibn `Adiyy, Nadr b. al-Harith, Zam`ah b. al-Aswad, Abu Jahl b. Hisham, Umayyah b. Khalaf, Nabih and Munabbih the sons of Hajjaj, Suhayl b. `Amr and `Amr b. Abd Wudd. The Prophet told his Companions, "Makkah has thrown out pieces of its liver to you." (Meaning: the best of its men).

Ibn Is-haq has also reported that before the two forces met, Sa`d b. Muadh suggested to the Prophet that they build a hut or a booth (`Arish in Arabic) for him and station a few fast beasts around so that, ‘if we overcome the enemy, well and good; but if we are defeated, you could use the mounts to go back to the people we have left behind in Madinah whose love for you is no lesser than their love for their own selves. They will help you continue with your mission.' The proposal was accepted with thanks and supplications, and a kind of booth was erected for him. The Prophet and Abu Bakr stayed in it, and no one else (Ibn Kathir).

Today, that spot has a mosque called Masjid al-`Arish. It overlooks a valley, pretty deep at about 10-12 meters, where a spring throws out enough water for a palm grove that covers the wide trapezoidal-shaped valley. This is the valley where the battle took place. Although when first visited in 1980, there were a few houses around, the `Arish mosque was way out of the town of Badr. But, in recent times residential quarters have sprung up all around, and the old mosque has been replaced by a new and much larger one. The cemetery where the thirteen martyrs of Badr lie buried, is about a kilometer away from the spot and is now a town cemetery. Although it is enclosed with a full-height wall, with a guard at the gate, the graves of the thirteen Companions within it are further enclosed with a meter high block-work. There are no markings, no tomb stone, nothing: just plain sand. But an awe-inspiring sight that steals a heart beat. With the new highway to Madinah that avoids to mention the exit for Badr, one must now, after about 150 km. on the highway, take the road to Rabigh and then, after about another 30-40 km. enter into the Badr lane (Au.).

80. Ibn Is-haq once again explained: That is, the event of Badr was accompanied by such irrefutable signs of the truth as truth, and falsehood as falsehood, that whoever died after that should die on a clear evidence (of falsehood as falsehood: Zamakhshari), and whoever lived after that should live assured that he follows the truth (Ibn Jarir).

Another explanation is: So that, whoever wished to disbelieve, could disbelieve, and whoever wished to believe could believe after he had seen the great signs at Badr (Ibn Kathir).

81. Thanwi, himself a Sufi, brings out a subtle point for the followers of the Sufis: In this verse is a lesson for the over-zealot followers of the Sufi Shuyukh. They seem to place great trust in the so called "inspirations" or "the inner revelations" and the (esoteric) meanings derived from their dreams. How much more they would not believe in their Shuyukh were their Shuyukh to experience those things in real life situations? Yet, here we have a verse concerning no less than the Prophet himself, saying: "When Allah was showing them to you (O Messenger) in your dream as few!"

(That is, although they were not few but Allah was showing them few. How then can one put his blind faith into what the Shuyukh claim they experience in their dreams: Au.)?

82. Mujahid has said that Allah showed the Prophet the enemy few in number. When he woke up he told his Companions that he thought they were not very large in numbers. That acted as morale booster (Ibn Jarir).

83. `Abdullah ibn Mas`ud said: "At Badr we reckoned that the pagans were a small bunch. I turned to the Companion by my side and asked, ‘Do you think they are 70.' He replied, ‘Nope. I believe they are a hundred.' It was only when we had captured one of them that he told us about their real numbers" (Ibn Jarir, Zamakhshari, Qurtubi). The report is in Ibn Abi Hatim (Ibn Kathir, Shawkani).

84. So that the pagans said to each other about the Muslims: "These (few) should prove an easy fodder (for us)" - Zamakhshari, Qurtubi.

Suddi has reported that someone suggested to the Quraysh that since Abu Sufyan had escaped unmolested, they should return. Abu Jahl vehemently opposed the move and suggested that they should use the opportunity to destroy the Muslims root and branch. He also said: "When you meet them in combat, spare the use of your arms. Instead, rope them in (so as to carry them as slaves)" - Ibn Jarir.

Majid writes: "The actual strength of the two armies according to Muir was as follows:

Muslim Pagan

Men 302 905

Camels 70 700

Horses 2 100

(Quraysh horsemen were all mail-clad).

85. Ibn Kathir writes: There is no contradiction between this verse and the verse in Al-`Imran which says (3: 13):

قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَى كَافِرَةٌ يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ [آل عمران : 13]

"There was a sign for you in the two forces that met (at Badr). One group fighting in Allah's cause, and the other, the unbelievers, (fighting in the Devil's cause). They saw them - as the eye sees - twice themselves (in numbers)."

To explain, initially, when they came face to face with each other, both saw each other as lesser than actually they were. This was to encourage both to a good fight. But when the combat began, and the angels descended, the unbelievers began to see the Muslims as twice their own numbers. That disheartened them and reduced their morale.

For an alternative explanation see note 23 of Al-`Imran (Au.).