Verse:11 Commentary - - - Verse:12 Commentary Commentary

Being enumerated from the very beginning are blessings of Allah Ta` ala which descended upon His obedient servants. The events of the battle of Badr are parts of the same chain. Out of the many blessings bestowed by Allah Ta` ala during the battle of Badr, the very first blessing is the bringing out of Muslims for this Jihad, which finds mention in: كَمَا أَخْرَ‌جَكَ رَ‌بُّكَ (When your Lord made you leave your home - 5). The second blessing is the promise of providing the support of angels which has been made وَإِذْ يَعِدُكُمُ اللَّـهُ (And when Allah was promising you - 7). The third blessing is the answer to the prayer made and the fulfill-ment of the promise of support given, which has been mentioned in: إِذْ تَسْتَغِيثُونَ رَ‌بَّكُمْ (When you were calling your Lord for help - 9). The fourth blessing finds its description in the first of the set of four verses cited immediately above (11). Mentioned here are two blessings for the believers: (1) The removal of anxiety and fatigue through a mass descension of drowsiness; and (2) the provision of water for them through rains which also made the battlefield smooth for them and muddy for the enemy.

According to the details of what happened there, when this first ever confrontation between kufr (disbelief, infidelity) and Islam turned into a certain battle, the army of the disbelievers of Makkah had already reached and set up camp at a place which was located on high grounds with water close to them. When the Holy Prophet صلى الله عليه وسلم and the Companions ؓ arrived at that place, the lower part of valley fell to their lot. The Holy Qur'an has portrayed the layout of this battlefield in verse 42 of this very Surah by saying: إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَا وَهُم بِالْعُدْوَةِ الْقُصْوَىٰ (When you were on the nearest cliff, and they were on the farthest one - 8:42) a detailed description of which shall appear later.

The spot reaching where the Holy Prophet صلى الله عليه وسلم had first camped was considered strategically inappropriate by Sayyidna Hubab ibn al-Mundhir ؓ who knew this territory well. Keeping this in view, he respectfully inquired: 'Ya Rasulallah! Does this place you have selected happen to be in compliance to a command from Allah Ta` ala in which we have no say, or it has been taken to as simply based on opinion and expedience?' He said: No, this is not something Divinely ordained. This can be changed or relocated.' After that, Sayyidna Hubab ibn al-Mundhir ؓ submitted: 'If so, it is better to move forward from this spot, reach a water source close to the armed force of Makkan chiefs and take it over. We are sure to have an abundant supply of water there.' The Holy Prophet صلى الله عليه وسلم accepted his proposal, marched ahead, took over the spot with water, had a water tank built there and saw to it that an ample supply of water has been stored in it.

After he had taken care of this strategic need, Sayyidna Sa'd ibn Mu` adh ؓ said: "Ya Rasulallah! We would like to put up a shaded structure for you at a secure place where you could stay and where your riding animals could be nearby you. The plan behind this arrangement is that we shall wage our Jihad against the enemy and if Allah were to bless us with victory, then, our plan is well-served for this is what we like for you. But, God forbid, should things turn out otherwise, then, you would be in a position to ride your camel and go back to join the rest of your Companions left behind in Madinah - because, I am strongly inclined to believe that they are no less than us in terms of sacrifice for the cause and love for you. In fact, if they had any idea of the eventuality that you will have to fight against this armed force, then, none of them would have chosen to stay behind. I am sure when you are back in Madinah, they will continue to be your companions in the mission.' On this gallant and noble offer, the Holy Prophet صلى الله عليه وسلم prayed for them. So, a ragtag awning of some modest sort was set up for him in which there was no one but he himself and Sayyidna Abu Bakr ؓ . Sayyidna Mu` adh ؓ sword in hand, stood on the door, guarding.

This was the first night of confrontation. A bunch of three hundred and thirteen mostly unarmed souls stood against a thousand strong armed forces, being three times more in numbers. They had already occupied the better spot of the battlefield. The lower part of the valley which was sandy and difficult to move around had fallen to the lot of Muslims. Everyone was concerned. Anxiety was natural also started instigating some people: Here you are, claiming to be on the path of truth and at a time so crucial you are busy making Tahajjud prayers rather than go and take some rest. But, cast a look at the ground reality - you will see your enemy casting his heavy shadows on you being far superior to you from all angles. Under these conditions, Allah Ta` ala cast a unique kind of drowsiness on Muslims which made every Muslim, whether or not he intended to sleep, go to sleep compulsively.

Hafiz al-Hadith, Abu Ya` la reports that Sayyidna Ali al-Murtada ؓ said: On that night of the battle of Badr, there remained no one from among us who did not go to sleep. Only the Holy Prophet صلى الله عليه وسلم remained awake throughout the night and kept busy with the Salah of Tahajjud right through dawn.

Quoting the Sahih, Ibn Kathir reports that, on that night, when the Holy Prophet صلى الله عليه وسلم was busy with the Salah of Tahajjud in his ` Arish, the twig-roofed hutment set up for him, he too was somewhat affected by drowsiness. But, immediately coming out of it with a smile, he said: "0 Abu Bakr, here comes good news for you. This is Jibra'il (علیہ السلام) standing near the cliff' and saying this, he walked out of the hutment reciting the verse which follows: سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ‌ ﴿45﴾ (Soon the gathered group of the enemy will be defeated and they will turn [ their ] backs - 54:45). According to some narrations, when he came out, he pointed towards various spots and said: 'This is the spot where Abu Jahl will be killed, and this is for so and so, and this is for so and so.' Then, events turned out to be precisely as he had indicated. (Tafsir Mazhari)

And as it happened during the battle of Badr where Allah Ta'ala cast a particular kind of drowsiness on all Companions ؓ of the Prophet صلى الله عليه وسلم in order to remove their fatigue and tension, so it did during the battle of 'Uhud.

Sufyan al-Thawri (رح) reports 'Abdullah ibn Masud ؓ that sleep during the state of war is a sign of peace and tranquility from Allah Ta` ala - and sleep during the state of Salah is from the Satan. (Ibn Kathir)

The second blessing Muslims received that night was that rains came and totally overturned all battle plans. The spot occupied by the Quraysh army was hit by heavy rains which made it muddy and difficult to walk through. Then, the spot where the Holy Prophet صلى الله عليه وسلم and his Companions ؓ were camped was sandy and difficult to walk through at the very outset. When rains came, this spot received the lighter part of it which helped firm up the sandy surface making the ground nice and easy to walk on.

The first of the four verses appearing above (11) mentions these very two blessings - sleep and rain - which, by upturning the blueprint of the battlefield, washed off the Satanic scruples which were bothering some weak combatants, scruples like: 'Here we are, on the side of truth, yet appear to be all subdued and overshadowed while there stands our enemy who is, despite being on the side of falsehood, basking in the sunshine of power, majesty and confidence!'

So, Muslims are being told in this verse to remember the time when Allah was covering them up with drowsiness to make tranquility from Him descend upon them, and He was sending down rains upon them so that He purifies them with that water - and removes from them the impurity of Satanic instigations and scruples, and strengthens their hearts, and makes their feet firm.

Mentioned in the second verse (12) is the fifth blessing which was beamed at Muslims in this battlefield of Badr. That came through the command addressed to the angels sent by Allah Ta` ala to help Muslims, in which He said: 'I am with you. So, you make believers firm. I am going to cast terror into the hearts of disbelievers. So, strike over their necks, and smite them [ so as to even reach ] every finger-joint of theirs.'

Here, the angels have been charged with two duties: (1) That they should encourage, exhort and empower Muslims with steadfastness which can be done either by appearing on the battlefield, increase their group strength and participate with them in fighting, or also by using their unobserved ability to dispose matters تَصَرُّف (tasarruf) they would make the hearts of Muslims firm and empower them to operate more effectively. (2) The second duty entrusted with them was that the angels should themselves engage in fighting and attack disbelievers. From this verse (at least for the purpose on hand), it is apparent that the angels did both. They acted upon the hearts of Muslims, increased their courage and strength, and took part in the actual fighting as well. This is also confirmed by some Hadith narrations which have been reported in details in Tafsir Al-Durr Al-Manthur and Mazhari and where eye witnesses to the participation of angels in actual fighting have been documented on the authority of the noble Sahabah.

In the third verse (13), it was said that the reason for whatever happened during this confrontation between kufr and Islam was that those disbelievers were hostile to Allah and His Messenger and whoever becomes hostile to Allah and His Messenger, then, for him the punishment of Allah is customarily severe. This tells us that, on the one hand, Muslims were the blessed ones in the battle of Badr for victory became theirs. On the other hand, by sending punishment on disbelievers through Muslims, they were chastised a little for their evil doings - while, the much heavier punishment awaits them in the Hereafter - both of which have been described in the fourth verse (14) by saying: ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَافِرِ‌ينَ عَذَابَ النَّارِ‌ ﴿14﴾ (That is what you have to taste, and for the disbelievers there is the punishment of the Fire).

In other words, what is being said here is: This is a little punishment from Us. So, taste it and better realize that, after this, the punishment of the fire of Jahannam is due to come for disbelievers, a punishment which is severe, lasting and unimaginable. Verse:13 Commentary - - - Verse:14 Commentary - - - Verse:15 Commentary Commentary

Out of the verses appearing above, the first two (15-16) tell us about a military law of Islam. The word: زحف (zahf) translated here literally as 'marching to battle' denotes the confrontation and intermingling between the two armies. The sense is that once a war is on, turning back and deserting the battlefield is not permissible for Muslims.

The second verse (16) refers to an exception to this rule, and to a severe punishment for illegal deserters. Verse:16 Commentary The exception covers two states: (1) لَّا مُتَحَرِّ‌فًا لِّقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ (unless maneuvering for battle,) (2) أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ (or turning to join a company) that is, when a war is on, turning one's back is permissible only under two conditions. Firstly, this turning back from the battlefield should simply be strategic, just to hoodwink the enemy and certainly not to bolt away from the battlefield in reality. In short, the purpose in sight should be to launch a blitzkrieg or a lightning attack on the enemy by making them complacent about what may look like a real retreat. This is the meaning of the statement: إِلَّا مُتَحَرِّ‌فًا لِّقِتَالٍ (unless maneuvering for battle) because the word: تَحَرُّف (taharruf) is used to refer to turning away towards a certain side obliquely. (Ruh al-Ma` ani)

The second state of exception in which it is permissible to turn one's back from the battlefield is that one realizes the weakness of one's combating force and moves back to gather additional support from Mujahidin and come back into the battle with added strength. This is what the sentence: أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ (or turning to join a company) means because the word: تَحَیُّز (tahayyuz) literally means to join up and فِئَةٍ (fi'ah) signifies a group, company or force. Thus, the sense is that should one back out from the battlefield with the intention of joining up with one's group, assembling the needed fighting support and returning to attack again, then, this is permissible.

After having mentioned this exception, the text describes the punishment of those who deserted the battlefield or turned their backs illegally without being under conditions which have been granted exception. The words are: فَقَدْ بَاءَ بِغَضَبٍ مِّنَ اللَّـهِ وَمَأْوَاهُ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ‌ that is, the deserter and dodger of a Jihad battle only 'turns back with wrath from Allah, and his abode is Jahannam ' (Hell) and it is an evil place to return.'

From these two verses (15-16) comes the governing rule that, no matter how large in numbers, and superior in strength and power, the adversary may be, it is Haram (forbidden, unlawful) for Muslims to turn their backs from fighting them - with the exception of two conditions: (1) That this turning back is not for deserting the battlefield, instead, is a feinted move or strategic ploy, (2) and that it is with the intention to return with auxiliary forces and resume attacking afresh.

When these verses were revealed during the battle of Badr, this was the operating order of the time, that is, take on the enemy, irrespective of its numbers, strength and power, and irrespective of your own numbers and strength as compared to it, then do not turn back from the combat and run for life. This is how it was in Badr. Only three hundred and thirteen Mujahidin were facing one thousand, three times their number. It was later on that injunctions relaxing restrictions were revealed in verses 65 and 66 of Surah Al-Anfal, now under study. In verse 65, twenty Muslims have been commanded to wage Jihad against two hundred disbelievers, and one hundred Muslims against one thousand of them. Then, in verse 66, the following law of additional relaxation was revealed:

الْآنَ خَفَّفَ اللَّـهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا ۚ فَإِن يَكُن مِّنكُم مِّائَةٌ صَابِرَ‌ةٌ يَغْلِبُوا مِائَتَيْنِ

Now Allah Ta` ala has granted relief to you in view of your weakness whereby one hundred steadfast Muslims shall be able to overcome two hundred disbelievers.'

The indication given here is that Muslims are, after all, expected to overcome an adversary twice their number, therefore, it is not permissible for them to turn their backs. However, if the numerical strength of the adversary turns out to be more than twice their number, then, under such a condition, it is permissible to disengage and leave the battlefield.

Sayyidna ` Abdullah ibn ` Abbas ؓ said: 'A person who fled against three did not 'flee' but one who fled against two is a deserter, that is, is answerable for a major sin.' (Ruh al-Ma` ni). Now, this is the injunction which holds good right through the Last Day. According to the consensus of the majority of the Muslim Ummah, and in the view of the Four Imams, the exact Islamic Legal position in this case is: Until such time the number of the adversary does not go beyond twice, it is Harm to desert the battlefield, and is a major sin.

In the Sahihayn (Al-Bukhari and Muslim), it has been reported from Sayyidna Abu Hurairah ؓ that the Holy Prophet صلى الله عليه وسلم identified seven things as fatal for a person. He counted fleeing from the battlefield also as one of these. And the Holy Qur'an rated the early retreat of the noble Companions صلى الله عليه وسلم during the battle of Hunayn as a Satanic slip which confirms that it is a great sin. The actual statement of the Qur'an is: إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ ( Satan has but made them slip -3:155)

Tirmidhi and Abu Dawud have reported the incident of Sayyidna ` Abdullah ibn ` Umar ؓ عنہما that once he left the battlefield, took refuge in Madinah and presented himself before the Holy Prophet صلى الله عليه وسلم where he confessed to his misconduct and expressed his utter dismay and confusion on having become a sinning deserter of the battlefield. The Holy Prophet صلى الله عليه وسلم far from being displeased with him, rather comforted him by saying: بَل اَنتم العکارون وانا فٔتکم (No, you are not of those who flee from battles, instead of that, you are here to seek support after which you are to go back into the battle and attack once again, and I am, for you, the support). Here, the Holy Prophet صلى الله عليه وسلم has made it very clear that the act of those who fled into Madinah for refuge is included under the exception which permits leaving the battlefield in order to assemble and bring back additional support. It was actually on the basis of the specially high degree of fear, awe and recognition of the greatness of Allah Ta` ala which was part of his persona that Sayyidna ` Abdullah ibn ` Umar ؓ was disturbed even at this maneuvered retreat as well and went to the act of presenting himself before the Holy Prophet صلى الله عليه وسلم as if he had committed some crime.

In the third verse (17), after recounting the rest of the event which transpired at the battle of Badr, Muslims have been instructed that they should not take the defeat of many by some and of the strong by the weak in the miraculous victory of the battle of Badr to be the outcome of their own effort and deed. In fact, they should be looking towards the most sacred Being of Allah whose help and support totally rewrote all plans in this Battle.

The details of this event mentioned in the verse have been reported by Ibn Jarir, Al-Tabari, Al-Baihaqi and others as based on narrations from Sayyidna ` Abdullah ibn ` Abbas ؓ and others.

On the day of the confrontation at Badr, says the report, when the armed force of one thousand men of Makkah entered into the valley from behind the cliff, it did not hide its contempt for Muslims being low in numbers and weak in combat fitness. And on top of it, it came waxing proud over its numbers and strength, betraying great arrogance. At that time, the Holy Prophet صلى الله عليه وسلم raised his hands of prayer saying: 'Ya Allah! Here come Your beliers, the Quraysh of Makkah, all proud and arrogant. The promise of victory You have made to me, let that promise be fulfilled soon.' (Ruh a1-Bayan) Thereupon, angel Jibra'il (علیہ السلام) came and said: 'You take a handful of dust and throw it towards the army of the enemy.' He did what he was asked to do. And according to a report of Ibn Abi Hatim based on a narration of Ibn Zayd, the Holy Prophet صلى الله عليه وسلم picked up a handful of dust and pebbles thrice; the first he threw towards the right of the army, the second towards the left, and the third towards the center. The outcome was that these one to three handfuls of dust and pebbles were Divinely spread out miraculously all over them, so much so that not one man from the force was left without having received part of this dust and these pebbles over his eyes and face. Naturally, this caused a rampage in the army. Muslims pursued them. The angels were with them, fighting and killing. (Mazhari, Ruh)

Finally, some fighting men from the opposing side were killed, some were taken prisoners, the rest ran away and the battle was won by the Muslims. Verse:17 Commentary This great victory was achieved by Muslims in the background which was initially full of dismay and hopelessness. So, when they returned from the battlefield, they started talking about it. The Companions ؓ got busy relating their deeds on the battlefield. Revealed thereupon was this verse: فَلَمْ تَقْتُلُوهُمْ وَلَـٰكِنَّ اللَّـهَ قَتَلَهُمْ (So, you did not kill them, but Allah killed them -17) through which they were instructed not to wax proud over their effort and deed, for that which happened there was not simply the outcome of their personal effort and deed. In fact, it was purely and simply the fruit of the help and support given by Allah Ta` ala - and the enemies killed at their hands were not really killed by them, rather, they were killed by Allah Ta` ala.

Similarly, addressing the Holy Prophet صلى الله عليه وسلم , it was said: وَمَا رَ‌مَيْتَ إِذْ رَ‌مَيْتَ وَلَـٰكِنَّ اللَّـهَ رَ‌مَىٰ (And you did not throw when you threw, but Allah did throw). It means that the specific outcome of the act of throwing, whereby it would reach the eyes of every fighting man in the enemy force and frighten them all, was not the direct effect of 'his' throwing. It was, in fact, the perfect power of Allah Ta' ala which generated the format of this situation. To quote Rumi for a chic poetic explanation:

ما رمیت اذ رمیت گفت حق کا رما برکارھا دارد سبق

'And you did not throw when you did,' said Allah,

'Our Act precedes all other acts.'

Certainly valuable for Muslims - more valuable than their victory in Jihad - was this instruction which disengaged their minds from means and tied it up with the master-provider of all means, and through it, saved them from falling into the trap of pride and arrogance which generally intoxicates victorious nations. After that it was said that victory and defeat are subservient to the command of Allah and that His support is with those who are obedient: وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا (so that He may bless the believers with a good favour). It means that Allah blessed the believers with this great victory in order to give them the best of return for their obedience and struggle. The literal meaning of the word: بَلَاءً (bala' ) is test or trial. As for the test taken by Allah Ta` ala, it sometimes comes when someone is put to distress or hardship - and there are occasions when this is done by giving someone comfort and wealth. Here, the name of hasan حَسَن (good) bala' (trial) has been given to a test which is taken by giving comfort, wealth, support and victory to find out if people who are so blessed take it to be a favour from Allah and are grateful for it, or take it to be the outcome of their personal excellence, become proud and arrogant and undo what they did - because, there is no room for pride from anyone before Allah Ta` ala. Verse:18 Commentary In contrast to this, yet another benefit which came out of this victory has been described in the fourth verse as: ذَٰلِكُمْ وَأَنَّ اللَّـهَ مُوهِنُ كَيْدِ الْكَافِرِ‌ينَ ﴿18﴾ (Apart from that, Allah is the One who frustrates the device of the disbelievers - 18). In other words, it can be said that Muslims were blessed with this victory for yet another reason, that is, the plans of the disbelievers should be rendered ineffective through it, something which would make them understand that Divine support is not with them - and no plan can succeed without it.

The fifth verse (19) carries an address to the defeated disbelievers from the tribe of Quraysh and refers to an event which came to pass when the Quraysh army was about to depart Makkah on their mission to confront Muslims.

According to the report of that event, when the army of Qurayshi disbelievers was ready to march against Muslims, the commander of the army, Abu Jahl and other chiefs had made earnest prayers holding the covering drapes of the Baytullah in their hands before leaving Makkah. Strange as it would seem, they did not specifically pray for their own victory. Rather, the prayer they made was in general terms and its words were:

"0 Allah, let victory come to the superior-most out of the two armies, and to the better-guided out of the two groups, and to the nobler out of the two parties, and to the religion and faith which is more sublime out of the two." (Mazhari) Verse:19 Commentary It is interesting that these dimwitted people were under the impression that they were the ones higher and superior and better-guided as compared to Muslims, therefore, they surmised that the prayer they were making was in their own favour. They actually wanted that Allah would, through their prayer, give His verdict as to who was true and who was false. Thus, when they win, their victory would become the Divine verdict on their being on the side of truth.

But, they did not know that the prayer they were making was really a curse for their own selves, and that it was a supplication for the good of Muslims. After the end of the battle came, the Qur'an told them: إِن تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ (If you pray for victory, "victory" has come upon you) that is, 'if you are looking for a Divine verdict, that is before you - truth has triumphed and falsehood has been defeated. Then: وَإِن تَنتَهُوا فَهُوَ خَيْرٌ‌ لَّكُمْ (if you give up it is better for you) that is, 'now is the time when, if you abandon your disbelief and hostility, it will turn out to be better for you.' And, if you still decide to revert back to your wickedness and the threat of armed aggression, then, Allah too will revert back and support Muslims: وَإِن تَعُودُوا نَعُدْ (And if you repeat, We shall repeat). In that case, the consequence would be: وَلَن تُغْنِيَ عَنكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَ‌تْ (And your people shall not suffice you at all, even though they are many in number) that is, 'your numerical superiority and group strength shall be of no avail against the help and, support given by Allah.' As for the help and support of Allah: ti; (Allah is with the believers) that is, 'how can any group or power work for you when Allah Ta` ala, the very possessor of absolute power, is with the Muslims?'