Surah Al-Anfal 8:1-10 - Quran Translation Commentary

(8:1) They ask you concerning the spoils of war.² Say, ‘The spoils of war belong to Allah and the Messenger.'³ Therefore, fear Allah, set things right between yourselves,⁴ and obey Allah and His Messenger, if you are believers.⁵

(8:2) Surely, believers are those whose hearts tremble when Allah is mentioned,⁶ and, when His revelations are read to them, they cause increase in their faith;⁷ and they place their trust in their Lord.⁸

(8:3) Those, who perform the Prayer (well)⁹ and expend of what We have provided them.

(8:4) These in truth are the believers.¹⁰ For them are ranks with their Lord,¹¹ forgiveness and noble provision.

(8:5) As¹² your Lord brought you out of your dwelling¹³ with truth, although a section of the believers were reluctant;¹⁴

(8:6) Arguing with you¹⁵ concerning the truth¹⁶ after it had become clear,¹⁷ as if they were being driven to death¹⁸ while they were looking on.¹⁹

(8:7) When Allah was promising you that one of the two parties will be yours²⁰ although you were wishing that the one unarmed²¹ should be yours.²² But Allah was wishing that He demonstrate the Truth by His Words, and cut off the roots of the unbelievers.²³

(8:8) So that He might confirm the Truth and prove Falsehood as falsehood, though the criminals should be averse to it.

(8:9) When you were beseeching your Lord,²⁴ He responded to you, ‘I shall extend help unto you with a thousand angels,²⁵ (coming down) in succession.'

(8:10) He granted that not but as a good tiding and so that your hearts might be comforted thereby.²⁶ Otherwise, help is from none but Allah. Surely, Allah is All-mighty, All-wise.

Commentary

2. Although various interpretations have been offered to the word "anfal" as occurring here, there is no difference of opinion that this verse came down on the occasion of the battle of Badr, in reference to a dispute that arose over the spoils. Ibn `Abbas, `Ikrimah, Mujahid, Dahhak and others are of the opinion that the term "anfal" is a generic term applicable to all kinds of spoils of war. (Here, in this verse, the term has been employed in this sense). However, Ibn `Abbas, along with `Ata, has also said that it applies to those of the enemy materials or man-power that are left over, or secured, after the division of the spoils of war. A third opinion is that the reference is to the fifth (khumus) of the spoils of war after four-fifths of it has been distributed among the mujahidin. The Prophet was entitled to dispose it the way he thought appropriate (Ibn Jarir).

Razi, Ibn Kathir and Shawkani quote authorities that since, [in the words of Asad] "nafl" (of which anfal is the plural) denotes, in its purely linguistic sense, "an accretion or addition received beyond one's due" or "something given in excess of one's obligation," (hence "nawafil" for supererogatory Prayers, and "We bestowed him Is-haq, and Ya`qub in addition [nafilah]", 21: 72), and since the spoils of war that had remained unlawful to previous nations were declared lawful to this Ummah, they have been designated as "anfal" - being an addition over the original commandments contained in previous Scriptures.

(Another term used in the Qur'an for spoils of war is "faiy." Alusi lists various opinions about the difference between this term and "ghanimah." One of the opinions is that ghanimah is that spoils of war which is secured by a fight [before or after the battle] whereas "faiy" is that spoils of war which is obtained without a fight).

The term "nafl" has a special meaning too. It is that spoils of war which the amir bestows on someone as a gift over and above his personal share (Shafi`).

Another explanation is that it means "one-fifth of the one-fifth" (Shanqiti).

As regards what occasioned the revelation of this verse, Imam Razi states the following as one of the several reasons: There were 3 men from the Muhajirun and 5 from the Ansar whom the Prophet gave shares in the booty although they had not participated in the battle of Badr: (1) Uthman b. `Affan: because the Prophet's daughter (`Uthman's wife) was sick, so he was left behind to look after her; (2) Talha and (3) Sa`id b. Zayd: the Prophet had sent these two toward the Syrian regions to gather news. [These were the three Muhajirun]; (4) Abu Lubabah b. Marwan: he was left in charge of Madinah; (5) `Asim: the Prophet had left him in charge of the uplands of Madinah; (6) Harth b. Hatib: when the Prophet had reached Rawha' he asked him to return to attend to some affair involving `Amr b. `Awf; (7) Harth b. al-Sumh: he fell sick by Rawha' and had to return on the Prophet’s order; and (8) Khuwat b. Jubayr. When the Prophet gave each of these a share in the spoils of war, others objected and this verse was revealed.

Other commentators however, such as Ibn Jarir, Ibn Kathir, Shawkani and others, do not mention the above report of Razi. They cite the following as the reason of revelation: Before the start of the battle of Badr, the Prophet had said that those who accomplished such and such feats would be rewarded in such and such a manner. Accordingly, the younger men advanced far afield but the older and matured ones stayed around the Prophet in fear of a rear attack. When the spoils were collected, those who had advanced said that they deserved it all to the exclusion of others, because it was they in truth who had defeated the enemy. The older ones maintained that if they had stayed behind, it was for the safety of the Prophet. A third group, the standard-bearers, also claimed their stake. Claims turned into arguments, in which, according to a version preserved in Musnad Ahmad, in the words of `Ubadah b. Samit, "we showed the evil side of our character" and Allah revealed this verse. (This report is in Abu Da'ud, Nasa'i, Ibn Hibban and Hakim, who declared it Sahih, as well as in other hadith collections: Shawkani).

Some contemporary commentators have thought that it was a serious failing on the part of the Companions to have quarreled over the booty. Someone has remarked, "matters went to such a head that ill feelings entered their hearts." They could have been misled by the reported words: "Our conduct was blameworthy." But the apparent words do not reflect the true situation. The fact should not be lost sight of that with the slightest of deviation from the norm, the Companions used strong words for themselves. Also, it should not be forgotten that those were a people who had either migrated leaving all their wealth and property behind them in Makkah, or those who had given them refuge in Madinah, giving them precedence over their own wives and children. They could not be fighting for booty in a cheap manner. However, that said, they were Arabs: keen on their rights. When they felt something was theirs, they vehemently claimed it. But once told it was not theirs, they would not look at it twice. Had they set an eye on another's property, or harbored ill-feelings for the companions, surely, a single command concerning whom the spoils of war belonged to in truth, would not have cured them of their moral failing. Their character was such that had some of them been given the loot while others denied, they would have promptly gifted others from their share no sooner had they got hold of it. They had not fought for loot. If they did, Hudhayfah would not have stood quiet while his father's corpse, killed in the same battle, was dragged by and thrown into a pit. No remark should be made about them, which does not agree with their general character, which was, without being over-generous with them, nothing less than noble (Au.).

To take on the thread of the main discussion again, these verses were revealed to declare that "anfal" were primarily the right of Allah and His Messenger. The Prophet then distributed it equally among the participants. However, he gave away certain items to certain participants as special gifts. For instance, Sa`d b. Abi Waqqas says, "My brother `Umayr was killed during the battle of Badr. I slew (his killer) Sa`id b. al-`As and took possession of his sword. Then I went to the Prophet. He told me to deposit it along with other booty items. I obeyed, but Allah knows the thoughts that were passing through my mind. However, as I was returning Allah revealed these verses and the Prophet told me: "You may keep the sword." (This report is in Tirmidhi, who rated it Sahih, as well as in Nasa'i, Ibn Marduwayh and Hakim who has also declared it trustworthy: Alusi, Shawkani).

It should be obvious that Sa`d would not have desired after that particular sword but for the fact that it had been used to kill his brother, and hence a war-memorial rather than a piece of booty (Au.).

Similarly, the Prophet gave away swords of the fallen enemy heroes to Sa`d b. Malik and Arqam b. al-Arqam. Some have said that this verse is abrogated by another verse which reduced the amount under the Prophet's discretion to one-fifth (khumus). It said (8: 41):

وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ [الأنفال : 41]

"Know that of what you gain of the spoils of war, one-fifth belongs to Allah and the Messenger." Accordingly, in the battles that followed the Prophet divided four-fifths among the mujahedin and one-fifth among the poor and destitute class of the general population. But the abrogation idea is incorrect. Rather, all that this first verse is saying is that in principle the spoils belong to state authorities, who will dispense of it the way they deem fit.

After quoting the above from Ibn Jarir, Ibn Kathir shows that these reports are well preserved in Muslim, Abu Da'ud, Tirmidhi, Ibn Majah and others. Accordingly, Sa`id ibn al-Mussayyib used to say that after the Prophet there is no "nafl." The state authorities, Ibn Jarir notes, should decide, with the Prophet's practice as the guiding principle, about how the booty should be expended.

Qurtubi states that if there are many differences in opinion over the distribution of spoils of war, it is because the Prophet's practice varied on various occasions. However, there is no difference in opinion that in view of verse 41, one-fifth was for the Prophet to dispense off the way he deemed fit. That was the khumus referred to by the Qur'an. He said in a hadith,

إِنَّهُ لاَ يَحِلُّ لِي مِمَّا أَفَاءَ اللَّهُ عَلَيْكُمْ قَدْرَ هَذِهِ إِلاَّ الْخُمُسُ ، وَالْخُمُسُ مَرْدُودٌ عَلَيْكُمْ

"I have no share whatsoever in what Allah bestows on you except one-fifth, and this one-fifth is returned to you." (A hadith close to this meaning is in Muslim: Au.).

But, Rashid Rida adds, Ibn Zayd's opinion was that the Imam can give away anything from the spoils to anyone before the division, and before the one-fifth is separated out. This is the nafl spoken of in this first verse.

In any case, the anfal that were obtained at Badr consisted of, according to Miur, "115 camels, 14 horses, an endless store of vestments and carpets, articles of fine leather, with much equipage and armour" (Majid).

3. Mawdudi comments: "Before the advent of Islam, a soldier used to appropriate all that he could lay his hands on, claiming to be its rightful owner, or else the spoils were seized either by the king or the commander of the army. In the former case, mutual conflicts ensued among soldiers of the victorious army, with the frequent result that their victory turned into defeat. On the other hand, if the spoils were seized by the commander of the army or the ruler, soldiers often concealed and stole the spoils. By declaring that the spoils belong to Allah and His Messenger, the Qur'an made it obligatory on all soldiers to commit all spoils of war to the custody of the commander, concealing not even something as trivial as a sewing needle. Subsequently, the Qur'an laid down an elaborate set of laws to distribute the spoils of war. According to it, one-fifth of the spoils is to be deposited in the public treasure for public welfare and to provide support for the poor, while four-fifths is to be distributed among the soldiers."

4. Ibn Kathir writes: Abu Ya`lah has preserved a report worth reproducing. Anas b. Malik said,

بينا رسول الله صلى الله عليه و سلم جالس إذ رأيناه ضحك حتى بدت ثناياه فقال له عمر : ما أضحكك يا رسول الله بأبي أنت و أمي ؟ قال : رجلان من أمتي جثيا بين يدي رب العزة فقال أحدهما : يا رب خذلي مظلمتي من أخي فقال الله تبارك و تعالى للطالب : فكيف بأخيك و لم يبق من حسناته شيء ؟ قال : يا رب فليحمل من أوزاري قال : و فاضت عينا رسول الله صلى الله عليه و سلم بالبكاء ثم قال : إن ذاك اليوم عظيم يحتاج الناس أن يحمل عنهم من أوزارهم فقال الله تعالى للطالب ارفع بصرك فانظر في الجنان فرفع رأسه فقال : يا رب أرى مدائن من ذهب و قصورا من ذهب مكللة باللؤلؤ لأي نبي هذا أو لأي صديق هذا أو لأي شهيد هذا ؟ قال : هذا لمن أعطى الثمن قال : يا رب و من يملك ذلك ؟ قال : أنت تملكه قال : بماذا قال : بعفوك عن أخيك قال : يا رب فإني قد عفوت عنه قال الله عز و جل : فخد بيد أخيك فادخله الجنة

"Once, we were in the Prophet's company when he suddenly smiled widely. `Umar asked, ‘May my parents be sacrificed for you, what made you smile O Messenger of Allah?' The Prophet replied, ‘Two of my Ummah were presented to Allah. One of them said, "My Lord. Get him to compensate for the wrong he did to me." Allah said (to the other man), "Compensate him for the wrong you did to him." The man said, "My Lord. Nothing of my good deeds is left with me." At that, the other man said, "My Lord. In that case, let him bear some of my burden of sins."' At that the Prophet's eyes became wet. He said, "That would be a terrible day. People would be in need of someone to off-load their sins." ‘At that Allah said to the man, "Look up at the gardens." The man will look up and say, "My Lord. I see fields filled with silver, and palaces of gold embellished with pearls. To which Prophet are they assigned? For which Siddiq are they? For which martyr are they?" Allah will say, "They are for anyone who will pay the price." He will ask, "But who possesses its price?" Allah will say, "You do." He will ask, "What is it O my Lord?" Allah will say, "Forgive your brother." The man will say, "O my Lord. I have forgiven him." Allah will say, "Hold thy brother's hand and enter you two into Paradise."' Then the Prophet recited this verse, "Therefore, fear Allah, set things right between yourselves," for (if they do not, then) Allah will set things right between them on the Day of Judgment."

5. A clear inference is that he who did not fear Allah, and is not obedient to His and His Messenger's commands, is not a believer in any degree (Shawkani).

6. What is wajl? Shahar b. Hawshab reports in explanation that Umm Darda' said: "Trembling (wajl) of the heart is its burning: in the manner of the burning of a palm-leaf. Do you any time feel a trembling of that kind, O Shahar b. Hawshab?" I said, "Yes, I do." She said: "Supplicate then, at that moment, because that is the state in which supplications are likely to be accepted." It is reported of Thabit al-Bunani that he said: "So and so said, ‘I know when my Prayers would be answered.' It was asked, ‘How do you know?' He answered, ‘When my skin shivers, my heart trembles and the eyes are filled, then I know that it is one of those moments when my Prayers will be answered.'" `A'isha (ra) said: "Wajl can be likened to the spark of a burning palm-leaf. When one of you feels that, let him resort to supplications (Ibn Jarir, Alusi, Shawkani, Manar and others).

Discussing the term "wajl" Imam Razi points out that of "wajl" there are two kinds: fear of punishment, and the awe that rises out of one’s knowledge of Allah's Greatness and Magesty. A sinner experiences the first kind. As for the second kind, there is no escape from it for anyone, whether a Prophet or an angel close to Allah. Just about everyone experiences this in some degree or the other. The allusion here is to the first kind.

Suddi has said that that person is a believer who, when he intends a sin or a wrong, is reminded of Allah and told, "Fear Allah," his heart is shaken by fear and he desists (Qurtubi, Ibn Kathir).

Qurtubi adds: This then is the quality of true believers. The Qur'an said about them elsewhere (5: 83):

وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ [المائدة : 83]

"And when they hear what has been revealed to the Prophet, you will see their eyes overflowing with tears for what they have known of the Truth. They say, ‘Our Lord. We have believed and, therefore, write us down among the witnesses.'"

It is reported that,

روى مسلم عن أنس بن مالك أن الناس سألوا النبي صلى الله عليه وسلم حتى أحفوه في المسألة، فخرج ذات يوم فصعد المنبر

فقال: "سلوني لا تسألوني عن شئ إلا بينته لكم ما دمت في مقامي هذا ".فلما سمع ذلك القوم أرموا ورهبوا أن يكون بين (يدي) أمر قد حضر. قال أنس: فجعلت ألتفت يمينا وشمالا فإذا كل إنسان لاف رأسه في ثوبه يبكي.

Once, the people asked the Prophet questions going to extremes. So, one day he came out, climbed the pulpit and said, "Ask. You will not ask me a question but I will answer it so long as I am on this place." When they heard those words, they thought the world's end was at hand. Anas the reporter says I turned to look around at the audience, and did not find anyone but he had hid his face in his cloak and was crying.

‘Irbad b. Saiyyar has reported a Sahih hadith which he begins with words,

وعظنا رسول الله صلى الله عليه وسلم موعظة بليغة ذرفت منها العيون، ووجلت منها القلوب.

"Once, the Prophet admonished us in words that brought tears in our eyes and drove fear into our hearts." ‘Irbad did not say, (Qurtubi remarks), "We jumped with the Prophet's words," or, "We began to dance," or, "We began to sway," not even, "We rose up (in commotion)." Rather, he said, "We cried." Such were the reactions of those who are an example for us and not those, who, touched by some kind of madness, shout and dance and are considered pious by the masses.

7. Going by this verse and several others of similar meaning, the great majority of scholars have ruled that faith is liable to increase and decrease (Ibn Kathir). A few example of such verses are as follows. It was said after the battle of Uhud (3: 173):

الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ [آل عمران : 173]

"Those, to whom the people said, ‘Surely, the (enemy) forces have gathered against you, therefore fear them.' But that increased them in their faith and they said, ‘Allah is sufficient for us, an excellent Trustee (He is)."

It was said in surah al-Ahzab (33: 22):

وَلَمَّا رَأَى الْمُؤْمِنُونَ الْأَحْزَابَ قَالُوا هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَتَسْلِيمًا [الأحزاب : 22]

"When the believers saw the enemy troops they said, ‘This is what Allah and His Messenger had promised us. Allah and His Messenger spoke the truth. It did not cause them increase in anything but faith and obedience."

Or, (48: 4):

هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ [الفتح : 4]

"It is He who sent down Sakinah in the hearts of the believers so that they may add faith upon faith" (Manar).

`Umar b. `Abdul `Aziz wrote to someone:

إِنَّ لِلْإِيمَانِ فَرَائِضَ وَشَرَائِعَ وَحُدُودًا وَسُنَنًا فَمَنْ اسْتَكْمَلَهَا اسْتَكْمَلَ الْإِيمَانَ وَمَنْ لَمْ يَسْتَكْمِلْهَا لَمْ يَسْتَكْمِلْ الْإِيمَانَ

"Faith is (the other name of) supererogatory acts, obligatory acts, and (observation of) the Law. Whoever observed them faithfully, completed his faith. Whoever did not, did not complete his faith (Zamakhshari).

The words above are from Bukhari (Au.).

Razi about how Iman is to be increased: The strength and quantity of faith depends upon the evidences that one obtains, of which of course, there is no end. It is a shore-less ocean. Every time one discovers the wisdom behind a creation, he moves on to the wisdom behind the creation of another, and so on, each step causing increase in his faith.

Qurtubi remarks: That is because there are states, which depend upon one's application and knowledge. Someone asked Hasan al-Busri, "O Abu Sa`id, are you a believer?" He replied, "There are two kinds of beliefs. If you are asking me about belief in Allah, His angels, His Books, His Messengers and in Paradise, the Fire, Resurrection and Reckoning, then, yes, I am a believer. But if you ask me about the verse, ‘Surely, believers are those whose hearts tremble when Allah is mentioned (before them) .. until .. these are in truth the believers,' then I am not too sure whether I belong to this category" (Zamakhshari). Therefore, adds Qurtubi, the Ahl al-Sunnah say that true believer is he alone who is judged (in the Hereafter) as one deserving Paradise. Until then his state is a secret unto all but Allah, and, therefore, to refer to anyone as a true believer is incorrect.

Imam Abu Hanifah however disagreed that there could be any increase in faith. (He defined "iman" as "testimony" of which of course no divisions can be made. It is the strength of belief that can go up and down by a scale, but testimony is indivisible. Accordingly, Abu Hanifa's opinion that faith, which to him was equivalent of testimony, does not increase or decrease: Au.).

It is said that he asked Qatadah why he should say "I am a believer, if Allah willed?" (Instead of saying with certainty that he was in truth a believer: Au.). Qatadah replied, "Following Ibrahim (asws) who said (26: 82),

وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ [الشعراء : 82]

‘Of whom (i.e., Allah) I hope He will forgive me my sins.'"

Abu Hanifah replied, "Why did he not you follow him in those of his words which report to us that when Allah asked him, (2: 260),

أَوَلَمْ تُؤْمِنْ قَالَ بَلَى [البقرة : 260]

‘Have you not believed? He replied, ‘Indeed (I have).'" (That is, he did not add, "insha Allah") - Zamakhshari.

Although one should not fail to miss the point in Allah's words above, viz., "when His Revelations are recited to them, they cause increase in faith," that is, Revelations alone cause increase in faith; even before any action is taken, (in fact, not all revelations contain commandments), Mawdudi goes one step aside to explain how faith could be increased through deeds. He writes: "A man's faith grows as he is able to confirm and submit to the command of God which he comes across. This is especially so where he submits to commands which go against his own personal predilections. A man's faith attains great heights if instead of trying to twist and distort the commands of God and the Prophet (peace be on him), he develops the habit of accepting and submitting to all the commands of God and the Prophet (peace be on him); if he strives to shape his conduct to the teaching which go against his personal opinions and conceptions, which are contrary to his habits, interests and conveniences, which are not in consonance with his loyalties and friendships. For, if he hesitates to respond positively to God's commands, his faith is diminished. One thus learns that faith is not a static, immobile object. Nor is every act of belief or unbelief, of the same quality. An act of belief may be better or worse than another act of belief. Likewise, an act of unbelief may differ in quality from another.

"All this concerns the essence of belief or unbelief. However, when belief and unbelief are mentioned as a basis for membership of the Muslim community or in connection with legal rights and responsibilities as necessary corollaries of that membership, a clear line of demarcation has to be drawn between those who believe and those who do not. In this respect the determination of who is a believer and who is not will depend on the basic minimum of belief, regardless of the quality of belief."

8. Accordingly, (whenever something unpleasant results aftermath of an act of obedience), a believer's words should be: "Allah and His Messenger spoke the truth." His reaction should not be like that of the hypocrites who said: "Allah and His Messenger did not make but false promises to us." Further, the three states in order may be noted: (i) Fear of Allah (ii) His obedience (iii) Trust in Him alone (Razi).

Ibn Kathir writes: True believers pin their hopes on none but Allah, aim at pleasing none but Him, seek refuge with none but Him, seek the help of none but Him, incline toward none but Him, and know that what He willed, happened and what He did not will, did not happen, and that He alone is the Decision-maker in His Kingdom, the One God besides whom there is no other god, whose command cannot be repelled, and Who is quick at reckoning. Hence Sa`id b. Jubayr has said that trust in Allah is the sum and substance of faith in Him.

Ibn `Abbas has said in explanation of the whole verse: Nothing by way of Allah's remembrance enters the heart of a hypocrite at the time of Prayers. They do not believe in any of Allah's revelation. They have no trust in Him. They do not Pray when out of sight of the people and do not expend in charity. Allah has informed us that they are not believers. Rather, "believers are those whose hearts tremble when Allah is mentioned (before them). And when His Revelations are recited to them, they cause increase in their faith, and they place their trust in their Lord" (Ibn Jarir, Ibn Kathir).

Sayyid adds: Resorting to means is not - as the common belief goes - against having trust in Allah (tawakkul). Resorting to the means, within the limits imposed by the Shari`ah, is part of the deeds of obedience. It is indeed obedience in itself. This, despite the fact, that the believer does not depend on the means as affecting the outcome. The resorting to means is for rewards. Outcome rests with Allah alone, coming down by His decree, who does not depend on the means that were adopted to execute His will, nor is affected by the quantity or quality of the measures taken. His will is independent. This is a religious truth that modern thought is also prepared to accept it - after centuries of confidence in the rigid law of cause and effect. Today, no one claims that cause "A" will definitely lead to effect "B". Rather, they are saying that cause "A" will most probably lead to effect "B" but the possibilities of effects "C", "D", or whatever, cannot be ruled out. We do not live in a world of certainties but that of possibilities.

Sayyid's could have been referring to the famous "uncertainty principle" of the Quantum mechanics, which holds that both the speed and position of a (sub-atomic) particle cannot be determined at any particular moment of time. It is in a state of uncertainty or, in other words, possibilities. Although little understood, because of its complication, but often quoted, the concept, first proposed by Heisenberg in 1927, involves "the principle that it is meaningless to speak of a particle's position, momentum or other parameters, except as a result of measurements. Measuring, however, involves an interaction (such as a photon of light bouncing off the particle under study), that must disturb the particle, though the disturbance is noticeable only at an atomic scale. The principle implies that one cannot, even in theory, predict the moment-to-moment behavior of such a system." (The New American Desk Encyclopedia).

It should be obvious from the above that the principle essentially holds good at the micro level, because of the minute scale of interaction. However, and generally speaking, although the principle remains true at the macro level also, the results are predictable in view of previous observations. Hence, the insistence by the Shari`ah of Islam, on the adoption of means, since, after all, from a steady state, one will only get a steady state, if no action was initiated. Nevertheless, since, the reactions are only predictable, but impossible of precise determination, the balancing act of dependence not on the means, rather on Allah, i.e., the state of tawakkul has been suggested, both of which Muslim scholars always emphasize, as does Sayyid here (Au.).

9. Qatadah has said that "iqamatu al-salah" means to wait for the time the Prayers in anticipation, do the ablution thoroughly, as well as the bows and prostrations, while Muqatil added: “recite the Qur’an therein, recite the testimony (during the sitting posture), and send peace to the Prophet:” these are all acts that constitute iqamah (Ibn Kathir).

10. Thus we have four qualities of true believers mentioned here: two external and two internal. Prayers and charity are two external qualities, while trembling of the heart and trust in Allah are internal ones (Thanwi).

Tabarani has preserved a report which says that Haritha b. Malik happened to pass by the Prophet He asked him,

كيف أصبحت يا حارثة قال : أصبحت مؤمنا حقا قال : فقال رسول الله صلى الله عليه و سلم : انظر ما تقول فإن لكل حق حقيقة إيمانك قال : فقال : عزفت نفسي عن الدنيا فأسهرت ليلي و أظمأت نهاري و كأني أنظر إلى عرش ربي بارزا و كأني أنظر إلى أهل الجنة كيف يتزاورون فيها و كأني انظر إلى أهل النار كيف يتعادون فيها فقال : فقال له النبي صلى الله عليه و سلم : أبصرت فالزم مرتين (و قال) مؤمن نور الله قلبه

"In what condition have you done this morning O Haritha?" He replied, "This morning I am a true believer." The Prophet said, "Consider what you say. Everything has a reality. What is the reality of your faith?" He replied, "I have become averse to this world. So I keep vigil in the nights and keep myself thirsty during the days. And, as if I can see the `Arsh of my Lord right above me; as if I see the people of Paradise visiting each other therein, and, as if I can see the people of the Fire therein." The Prophet said, "O Harith. You have known. Now, remain steady," saying that twice. Then he added, “A believer whose heart Allah filled with light” (Ibn Kathir).

The hadith has weak narrators, but has a few lessons (Manar).

But, Haritha’s later behavior confirmed his state of iman. The same sources (Bayhaqi: Shu`ab) reports the following:

فنودي يوما في الخيل يا خيل الله إركبي فكان أول فارس ركب و أول فارس استشهد فجاءت أمه إلى النبي صلى الله عليه و سلم فقالت : يا رسول الله أخبرني عن ابني حارثة أين هو إن يكن في الجنة لم أبك و لم أحزن و إن يكن في النار بكيت ما عشت في الدنيا قال : فقال : لها رسول الله صلى الله عليه و سلم يا أم حارثه إنها ليست بجنة و لكنها جنان و حارثة في الفردوس الأعلى قال : فانصرفت و هي تضحك

“Then, one of those days it was announced, ‘O soldiers of Allah, unto your horse.’ He (Haritha) was the first to respond, and the first to be martyred. His mother came to the Prophet and said, ‘Messenger of Allah. Let me know about Kharijah. Where is he? If he is in the Garden, let me not cry and let me not be sorry. But if he is the Fire, I shall cry for the rest of my life.’ The Prophet answered, ‘O mother of Haritha. It is not a Garden but Gardens. Haritha is in the Firdaws.’ She returned smiling.”

Imam Razi adds: Imam Shafe`i has said that if asked, one might not say that he is a true believer. Rather, he should say, "Insha Allah, I am;" not out of any doubt, but rather out of humbleness. Such as if one is asked, "Are you brave?" He would reply, "Insha Allah, I am." In contrast, Imam Abu Hanifah has said that he should say, "Yes. I am a true believer." The difference in opinion between the two is that Imam Shafe`i includes deeds in the definition of the term iman, whereas, to Imam Abu Hanifah, testimony alone is iman, which can neither increase nor decrease.

Imam Razi sides with Imam Shafe`i and adduces several arguments. (So does Alusi, who, being a Hanafiyy, says that to follow an Imam's opinion in such matters is suitable for the laity alone). Thawri however has put forward a litmus test. He said whoever said that he is surely a believer, but did not claim that he is of the Paradise, believed in only half of the verse.

11. Ibn Kathir writes: Referring to this verse, Dahhak has said that some of the people of Paradise will be over and above others in position. Those above will see those below. But those below will not be able to see those above, to regret that someone has been preferred over them. In fact, Ibn Kathir adds, there is a hadith in the Sahihayn which says that the Prophet said:

إِنَّ أَهْلَ عِلِّيِّينَ لَيَرَاهُمْ مَنْ هُوَ أَسْفَلَ مِنْهُمْ كَمَا يُرَى الْكَوْكَبُ فِي أُفُقِ السَّمَاءِ

"Those of the higher ranks in Paradise (`Illiyyun) will be seen by those below them as you see the stars above you."

Another report (of the Sahihayn: Au.) says,

إِنَّ أَهْلَ الْجَنَّةِ يَتَرَاءَوْنَ أَهْلَ الْغُرَفِ مِنْ فَوْقِهِمْ كَمَا يَتَرَاءَوْنَ الْكَوْكَبَ الدُّرِّيَّ الْغَابِرَ فِي الْأُفُقِ مِنْ الْمَشْرِقِ أَوْ الْمَغْرِبِ لِتَفَاضُلِ مَا بَيْنَهُمْ قَالُوا يَا رَسُولَ اللَّهِ تِلْكَ مَنَازِلُ الْأَنْبِيَاءِ لَا يَبْلُغُهَا غَيْرُهُمْ قَالَ بَلَى وَالَّذِي نَفْسِي بِيَدِهِ رِجَالٌ آمَنُوا بِاللَّهِ وَصَدَّقُوا الْمُرْسَلِينَ

"The people of Paradise will see those above them in the higher ranks as you see the stars as you see the lone shining star in the horizon, in the east or the west. This is because of the differences in levels between them. The Companions asked, "Are those the abodes of the Prophets, not the share of the common people?" He replied, "Nay, by Him in whose hands is my life. They are for people who believed in Allah and testified to the Messengers.

According to another hadith in Ahmad, narrated by Abu Sa`id, he said,

وَإِنَّ أَبَا بَكْرٍ وَعُمَرَ لَمِنْهُمْ وَأَنْعَمَا

“And Abu Bakr and `Umar would be of those blessed (that way)."

12. One of the many explanations, as for example that of `Ikrimah, for starting the verse in this abrupt manner would render the meaning as follows: ‘As your Lord brought you out of your dwelling in truth - despite the fact that a party of the believers was averse to it - so were a party of the believers arguing with you over the Truth after it had become apparent' (Ibn Jarir, Ibn Kathir).

Qurtubi quotes Zajjaj as of opinion that the ellipsis is, ‘As did Allah declare the spoils for you, O Muhammad, ... (so did He bring you out of your dwelling, although a group of believers was reluctant).' There are, of course, several other explanations possible. Another being, "As your Lord brought you out ... as He did this, and that, and that, .. so, now you ought to thank Him."

13. Although the textual word is "bayt", the allusion is to Madinah, since that was the Prophet's hometown (Razi).

14. Ibn Is-haq quotes the opinion of the Companions that when the Prophet (saws) had started the journey hoping to catch on the trade caravan headed by Abu Sufyan, they learnt on the way that the Quraysh had already started off from Makkah and were on their way to resist his attempt. Since - being unarmed, having come out with the intention only to intercept the trade caravan - they were unprepared for an encounter with the best of fighters of the day, and a section of the believers were reluctant that they should continue with their onward march (Ibn Jarir, Razi).

15. The point of argument of those who did not advise a fight was that they had not come out but to waylay the caravan (hence not in the best shape to fight) -Razi.

Such disagreement with the Prophet, when his own inclination was known, was something unacceptable. Hence the use of the stronger term "argument" (based on a hint from Thanwi).

16. The words "concerning the Truth" allude to the fact of being told that they had missed the caravan and had to, instead, confront the Quraysh troops (Razi). In other words, they had heard the Prophet say that they will have to fight the Quraysh - and will never encounter the caravan - but they were reluctant to believe (that they had missed the caravan), although they knew that a Prophet speaks only the truth (Ibn Kathir).

17. In explanation of the words, ‘after it had become clear,' Ibn Jarir writes: That is, after it had become clear that in such affairs (of importance) the Prophet did not act by himself, rather, he followed the commands from on High.

Ibn Zayd however has said that this verse is in reference to the unbelievers, who argued with the Prophet over the truth as if by encouraging them to accept Islam he was driving them to death. But, Ibn Jarir adds, such an interpretation does not fit the context. The reference here is clearly to a party of the believers who, when told to fight the Quraysh, reacted as if they were being driven to death.

Imam Razi says that the words, "after it had become clear" allude to the fact that their reluctance was despite the fact that the Prophet had promised them that they would receive help from Allah.

The promise that Razi alludes to, was contained in Allah's words that one of the two: either the caravan or the troops, would be theirs (Au.).

18. They were fearful because (i) they were greatly outnumbered (ii) they were on their feet, (with just a horse or two) and (iii) they had no arms to fight with (Razi).

19. Prompted by the Orientalists' attack on the life of the Prophet, some contemporary commentators and writers disregarded the reports about the Prophet's intention to intercept Abu Sufyan's caravan. But, if their proposition is accepted, we face the following problems:

(i) If we reject the relevant ahadith as untrustworthy, what shall we do with dozens of Sirah, Maghazi and history works, which do not always depend on hadith sources, and which unanimously report that the Prophet's original intention was to intercept the trade caravan? Are we going to re-write Islamic history in the manner of other nations who re-write their histories every hundred years?

(ii) Had the Prophet) started off only after learning of the Quraysh advance, he could not have arrived at Badr earlier than them. He would have lost a few days in the communication of the news (by the prevalent slow means of transport) and, a few more days in preparations at Madinah. By that time the Quraysh would have been at the gates of Madinah.

(iii) There is a report in Muslim that the Prophet had sent a Companion to gather news about Abu Sufyan's caravan. But there are no reports to the effect that he had sent men to gather news about the Quraysh preparations at Makkah. Why did the Prophet think it unnecessary to be abreast of news about Quraysh movements on this important occasion, when he had kept an eye on them all along?

(iv) How can one explain the Prophet's refusal to allow time to some of his Companions to get ready and join him for the campaign? The report narrated by Anas b. Malik in Muslim (no. 3520) runs as follows: The Prophet sent Busaysah to bring news about Abu Sufyan's caravan. When he had returned and reported to the Prophet in private, he went out to speak to those in the mosque. He told them: "We have a campaign before us. Therefore, whoever has his mount ready with him may join us." Some people sought his permission to get their beasts from the uplands of Madinah. He told them, "No. Let only those accompany us who have their mounts ready at hand."

(v) If there was no intention to intercept Abu Sufyan's caravan, why had the Quraysh come out of Makkah with a hastily assembled army? Surely, they'd have known that Muslims would not be less than a couple of thousands at Madinah, and so a thousand against them, in their own territory, would be quite risky. Moreover, there was no hurry. They could have prepared themselves well before leaving, just as they did later, for the Uhud campaign.

(vi) If the Prophet had learnt of the Quraysh advance at Madinah itself, why is it that he did not consult his Companions whether they should fight off the on-coming Quraysh from within the city or go out and meet them in the open? If it was necessary to consult them at the time of Uhud, why was it not so at the time of Badr?

(vii) If the Prophet had informed his Companions at Madinah itself (and not later, on the way to Badr), that he intended to confront the Quraysh army, (something that made some of them feel that "they were being driven to death"), then, why had they started off without arms and beasts to ride?

(viii) What shall one do with the hadith in Bukhari, Muslim, Tirmidhi, Ahmad and others which reports Ka`b b. Malik as saying (in connection with his failure to participate in the Tabuk expedition): "I had not participated in the Badr battle; but those who had not were not censured because the Prophet had intended only to intercept Abu Sufyan's caravan?"

(ix) How do we explain the narration in Abu Da'ud, Ahmad, and Bazzar, declared trustworthy by Haythamiyy, which says that arriving at Badr the Muslims caught two bedouins collecting water for the Quraysh? They beat them for saying that they were working for the Quraysh army, but spared them when they said they were Abu Sufyan's men. If they had started off from Madinah with the knowledge that they were to fight the Quraysh, why would they not believe that a huge Quraysh army was advancing toward them?

(x) How does one explain the following report? Tirmidhi, who declared the report Hasan Sahih, recorded that after the Badr battle was over the Prophet intended to chase Abu Sufyan's caravan. When ‘Abbas learnt of it he said that that would not be right since Allah had promised him one of the two groups and had already given him victory over one. Now, if the Prophet had intended to chase the caravan after the battle of Badr, why could he did not do that before?

(xi) Prefixed ideas blind. The Qur'an itself said in verse seven of this chapter, "Behold, when Allah promised you that one of the two parties will be yours." Should Allah promise one of the two parties, but we should claim that the Prophet intended only one, because the cunning Orientalists do not approve of it?

Now, if it is asked, is it becoming of a Prophet that he should attack a trade-caravan for loot? The answer is, it has to be ascertained whether it is a Prophet we are talking of. If he is, then it is right of him to do that. Whatever a Prophet does, if proven by authentic reports, is right. Further, should we allow the Quraysh to raid and loot Muslim property and kill whoever of them they encounter, but refuse the Muslims retaliation of the same nature? Again, it was not loot. It was an attempt at weakening the enemy strength by confiscating his wealth. Had not the USA confiscated the Iranian assets (in the 80s) in the American banks without even a war between them?

Finally, with his usual subtlety, Shabbir places his finger on the core of the issue: "It is strange that some people would allow the Muslims to attack the lives of the enemy, but would not allow their property to be attacked. That is, in retaliation to their enemy rendering their lives, property, and honor unsafe, the Muslims could make their lives too unsafe, but not their property!"

20. Yahya b. Bukayr and `Abdul Razzaq both have preserved with reliable chain of narrators that when the battle of Badr was over and the captives taken, someone suggested that they should now go after the Abu Sufyan caravan. But `Abbas b. Muttalib, (who was taken prisoner and had overheard the conversation between the Muslims: Qurtubi), spoke out, "That would not be right of you." The Prophet asked him why. He replied, "Allah had promised you one of the two groups and has already helped you overpower one of them" (Ibn Kathir).

21. The textual word is "ghayra dhatis-shawkati." Abu `Ubayd has said that "shawkah" is any vegetational growth that has a sharp end (such as a thorn). Hence arms are known as shawkah.

22. The background story of this Qur'anic passage is as follows. Badr is one of the most important events in the history of Islam. Indeed, it is one of the most important battles in human history. The outcome changed the course of history, giving it an entirely new direction and influencing every major event since then. Allah Himself called it (8: 41),

يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ [الأنفال : 41]

"the Day of Criterion, the day the two forces met."

Also see note 39 below for Asad's remarks.

The Background

With the prophetic mission made impossible to carry out at Makkah, and the hopes of the Makkans ever embracing Islam reduced to zero, the Prophet was ordered to move out 500 km to a conglomeration of settlings called Yethrib. Henceforth it would be known as Madinah, a short form of "Madinatu al-Nabiyy" (the Prophet's city). If the migrant Muslims, deprived of their wealth, property, personal possessions, and livelihood, were hoping to re-build their shattered lives at Madinah, quietly and peacefully, even if painfully, they were soon to receive a few rude shocks. Whatever else, there was not going to be peace around them for some time. The Quraysh threatened the Yethrebites that if they did not evict the Prophet and his Companions to the expanses of the deserts, they, the Quraysh, would be obliged to carry out the ugly, but the necessary operation themselves. In the process they might disassemble every brick of the Yethrebite hamlets. Did the Yethrebites doubt the ability of the Quraysh to accomplish it? If they did, they'd soon be counting not the fallen bricks, but corpses in the battle fields and damsels carried back by the mighty Quraysh. After a day's work, the Quraysh would have some fun in the evening. Would the Yethribites then, dare to resist?

(Islam had no choice. Either it resisted, or went the way Nicaragua, Honduras, Panama, Guatemala in Central America went in the fifties, sixties and seventies of the last century, at the hands of the Americans, who brought horrendous death and destruction to these countries when their democratically elected governments refused the Americans continuous exploitation of their people and lands).

Those were not empty words of the Quraysh. When the Ansar evinced every intention to keep the words of promise they had made to the Prophet at `Aqabah, to the effect that they would defend him as they defended their wives and children, the Quraysh began to send warning signals to them. A skirmish here, an attack there, and, consequently, the trade routes were closed for the Madinans. When the Quraysh came, they would find bony structures staring at them from their hollow eyes, as starving as to be glad to be killed.

(Again, to find a parallel: Iraq after 13 years of relentless bombing by the Americans and British who well knew that Iraq had no weapons of Mass Destruction and that it did not have any connection with the bogey called Al-Qa’idah).

But, although few were the people that the Prophet had under his command, he displayed great courage and determination. He replied skirmish with skirmish, attack with attack and blocking of trade-routes with blocking of trade routes. Any reason he should have acted differently? One may ask the Orientalists, sitting pretty on the booty amassed over last two hundred years of scorch-earth policy in the East, whether a prophetic mission was unbecoming, because it employed a sword in its defense? With the erudition of past three centuries on their backs, a load aptly described by the Qur'an in 62: 5, they would all but furnish the humanity the specifications of a Prophetic mission. Would they not?

Never the less, seventeen months after the migration the Quraysh sent a huge caravan carrying prized goods to the Roman markets in Syria. It was heading back to Makkah with hundreds of camels loaded with all kinds of merchandise, under the leadership of Abu Sufyan, escorted by some forty to seventy men, one of them `Amr b. al-`As (Au.).

Ibn Jarir presents several reports on the authority of several narrators. Here is a summary: When the Prophet heard of Abu Sufyan heading back from Syria, he summoned the Muslims and told them: ‘This is the Quraysh caravan coming from Syria. So, go out and attack it. Maybe Allah will bestow it on you as booty. The people responded positively. Some of them came out armed, others took it lightly. This is because they were not expecting that a fight worth the name would ensue. On his part, when Abu Sufyan reached Hijaz he spread out his spies and personally went around questioning every traveler if he had noticed something unusual. He got wind that the Prophet and his followers were on their way to attack him. Immediately he hired a man called Damdam b. `Amr al-Ghiffari to rush up to Makkah and inform the Quraysh about it. (During those very days a sister of `Abbas saw a dream in which she saw an angel from the heaven hurling a huge rock at Makkah. Not a house of the town escaped its fragments. When Abbas spoke of the dream to Abu Jahl he quipped: "Is it not enough for Banu Hashim that one of their men should claim prophethood, that they should now claim that they have a Prophetess also?": Razi). Damdam on the other hand, did a good job. He went to Makkah and put up such a show as to give the impression that all was lost, not only for the caravan, but also for the Quraysh, if they did not rise to answer the challenge. The panic however was understandable since there was not a family in Quraysh which had not invested some money or goods in Abu Sufyan's caravan. It is estimated that the merchandise it was carrying was worth 50,000 Dinars, equivalent of a couple of millions today (Shafi`).

Consequently, within two or three days the Quraysh managed to raise a sizable force towards the expenses of which the rich contributed handsomely. `Abdullah ibn Rabi`ah donated 500 Dinars. Huwaytab b. `Abdul `Uzza contributed a similar sum. To`aymah b. `Adiyy offered 20 camels laden with provision. Whosoever could not go when the army marched out, replaced another, fully equipped fighter in his stead (Sayyid from Al-Miqrizi).

In the meanwhile, the Prophet kept on marching. (On the second or third day of march he ordered a count. They told him they were 313. He was pleased. He said, "The same numbers as the Companions of Talut.": Shawkani). He kept on going until he reached a valley called Zufran. He had not crossed it but received the news of the Quraysh contingent that had left Makkah to face him in defense of their caravan. They were about 950 men, a hundred on horse back with seven hundred camels in command. They were accompanied by musicians and singers who sang and danced for them at every halt. According to some reports, it was at that time that the Prophet received the revelation that Allah had promised him one of the two groups: one loaded with goods, and the other heavily armed. On the other side, Abu Sufyan changed his route and (traveling day and night without stoppage: Au.) managed to dodge the Muslims and escape unmolested. Once out of reach of the Muslims, Abu Sufyan sent word to the Quraysh that they could return. But Abu Jahal refused. He said they would march up to Badr, camp there for three days, slaughter animals, drink wine, sing, and dance until the news spread that the Quraysh had fitfully responded to the Prophet's challenge. When Abu Sufyan came to know of the Quraysh decision to continue marching forward, despite the safe return of the caravan, he disagreed and expressed the fear that the Prophet and his Companions could slaughter them. (Probably he had no idea of the small numbers with the Prophet and that they were unarmed: Au.). Banu Zuhra, however, returned, finding no reason for confrontation. At that point Abu Jahl made a remark against Talib b. Abi Talib, saying he suspected the loyalty of Banu Hashim. So Talib b. Abu Talib also returned along with those who returned: Sayyid and others).

At all events, the Prophet also learnt of Abu Sufyan's escape. But he continued to march. They had seventy camels in all and one or two horses. They rode the camels in turns. The Prophet shared a camel with `Ali ibn Abi Talib and Marthad ibn Abi Marthad (i.e., Abu Lubabah. When the two suggested to the Prophet that he continue riding in their place as they could easily walk, he declined, saying, "Neither I am weaker than you, nor lesser in need of rewards": Shafi`). Hamza b. `Abdul Muttalib, Zayd b. Haritha and Abu Kabsha shared a camel. Abu Bakr, `Umar and `Abdul Rahman b. `Awf shared another camel ... and so on. His Companions, however, hoped to encounter only Abu Sufyan's caravan. The Prophet sought the counsel of his Companions, informing them of the Quraysh contingent. (According to a report in Ibn Marduwayh, the Prophet asked: "What do you think of fighting those who have been informed about you and are heading toward you?" We said: "No, O Messenger of Allah. We do not have the strength to fight them. We came out for the caravan." The Prophet repeated: "What do you think of fighting the Quraysh?" We repeated our answer. (This is what the Qur'an was referring to when it said, "Arguing with you concerning the truth after it had become clear, as if they were being driven into death while they were looking on”: Au.).

According to some other reports, the Prophet evinced signs during consultations that he was losing his cool with them. (Companions close to him noticed that, and guessed that he was inclined to fight them and so), Abu Bakr got up and spoke out. And he spoke well. Then `Umar got up and also spoke well. Then Miqdad b. `Amr got up and said: "Messenger of Allah. Go up to where you will. We are with you. By Allah, we will not tell you as the Israelites told Musa: ‘Go, you and your Lord, and fight. We shall remain seated where we are.' Rather, we say, ‘Go, you and your Lord, and fight, we are right with you. By Allah, if you went up to an Abyssinian town we shall not abandon your company." At that the Prophet spoke well of him and prayed for him. However, he continued to seek opinions saying, ‘People! Advise me.' It was apparent that he was seeking to know the Ansar's mind. That is because they were in the majority. (According to one report, out of the three hundred and odd men with him, 270 were of the Ansar and the rest Muhajirun). That was also because when they had entered into allegiance at `Aqabah, they had pledged that ‘they would be only responsible for his safety once he had set foot in Madinah.' From those words the Prophet had deduced that the Ansar were not obliged to fight in his defense outside Madinah. They were not bound by their pledge to go out into the enemy territory and fight for him. Even as the Prophet was thinking along those lines, Sa`d b. Mu`adh (a leader of the Ansar) rose up and asked: "As if you intend us O Messenger of Allah!" The Prophet replied, "That's right." Sa`d said, "We believe in you, testify to you, and bear witness that what you have brought is the Truth. We have pledged our hands on that, and that, we shall hear and obey. Therefore, go ahead, O Messenger of Allah, and attempt what you will. For, by Him Who sent you with the Truth, if you asked us to plunge into the sea, yourself plunging into it, surely, we shall plunge down too. None of us will remain behind. We are not at all averse that we shall meet with the enemy tomorrow. Indeed, we are patient in the battle-field and true to the word when we meet the enemy. Maybe Allah will show you something of us that will prove to be the cool of your eyes. Therefore, start off with us, with Allah's mercy." Those words of Sa`d pleased the Prophet. He praised him and said, "Go, with Allah's mercy, and be glad to hear that Allah has promised me one of the two groups. By Allah, as if I can see the places where the members of the enemy forces will fall tomorrow." It was at that point that he handed over the standards to `Ali, Mus`ab b. `Umayr, and Sa`d b. Mu`adh, and ordered them to display their arms. He arrived at Badr on the night of a Friday, seventeenth of Ramadan.

What happened there onward is perhaps well known. In a couple of hours the pagans were fleeing in every direction and the Muslims cutting their stalwarts of war, men known for their courage, famed warriors, like carrots.

23. Zamakhshari placed a nice remark here: “That is to say, ‘You look for immediate and superficial gains. You would like to avoid what would cause a hurt to your body or your wealth. But Allah aimed loftier ends: that which would lead to the establishment of this religion, victory for the Truth, raising aloft of the Word, and success in both the worlds. The two objectives then, (yours and His), had a great gulf between them. Accordingly, He chose for your encounter the well-armed group, destroying their strength by your weakness, overcoming their big numbers by your small numbers, humiliating them and honoring you, and He gave you what cannot be compared with what the trade-caravan was carrying.'”

With reference to the words, "And cut off the roots of the unbelievers" one could say that although not all of the Quraysh were killed at Badr, the most avowed enemies of Islam were eliminated, rendering the rest decimated. The following were some of the stalwarts to fall: Abu Jahl, `Uqbah ibn Abi Mu`ayt, `Utbah b. Rabi`ah, Shaybah b. Rabi`ah, Walid b. `Utbah, Harith b. `Amir, Zam`a b. al-Aswad, Harith b. Zam`a, Nadr b. al-Harith, `Aas ibn Hisham, Umayyah ibn Khalaf and several others (Au.).

24. `Umar (ra) is reported to have said: "When the Prophet looked at the Quraysh and their numbers comparing them with his outnumbered followers, he turned toward the Qiblah and began to supplicate, ‘O Allah. Keep the promise You made me. O Allah. If this band of believers perishes, You will not be worshiped anymore.' He kept beseeching Allah until his cloak slipped down. Abu Bakr put it back on his shoulders. Then he came up from the rear and said, ‘Enough, Messenger of Allah. May my parents be sacrificed for you. Allah will keep the word He gave you.' And Allah revealed the words, ‘When you were beseeching your Lord ..'" to the end of the verse (Ibn Jarir). The hadith is in Ahmad also (Ibn Kathir).

Imam Razi points out that usage of the plural form in "when you were beseeching" is an indicator that just as the Prophet was beseeching his Lord, many others were also doing so (although not from behind him: Au.).

Rashid Rida comments: That day, the Prophet also supplicated in words: "O My Lord. Here are the Quraysh. They have come with their horses, full of arrogance, challenging You, and rejecting Your Messenger. O Lord. Send me the help that You had promised": Manar).

25. According to reports in Abu Ya`la and Bazzar’s collections, declared trustworthy by Haythamiyy, a sign of the angels was powerful gusts of wind that accompanied their descent (Au.).

Some commentators have thought that although the angels did descend as promised by Allah, they did not participate in the combat. None the less, a report originating from Ibn `Abbas says that Jibril and Mika'il each were at the head of 500 angels in front of the Muslim army. According to another report of Ibn `Abbas in Muslim, as one of the Muslims was hotly chasing a pagan, he heard the sound of a whip and that of a horse-rider from above saying, "Advance, O Hayzoom." When he looked at the pagan again, he found him fallen with a deep green whip mark running across his face. The Ansari reported to the Prophet. He told him, "You spoke the truth. That was the help from the third heaven." So they killed 70 that day and captured 70 (Ibn Kathir).

The above hadith is in the chapter titled, "Angels' help" in the Sahih of Muslim (Au.).

26. Abu Sa`id (al-Khudri) used to say in his old-age when he had lost his eye sight: "Were I to be with you at Badr now, and were I not to be blind, I would show you the gorge from which the angels emerged" (Alusi).