8. Al-Anfaal

The fourth verse (10) restates this aspect explicitly by saying: وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَ‌ىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ. It means: 'Allah has done it only to give you glad tidings and so that your hearts might be at rest thereby.'

The number of angels sent to support Muslims in the battle of Badr has been given as one thousand at this place, while in Surah 'Al-` Imran (3:124) the number mentioned is three thousand and five thousand. The reason for this lies in three different promises made under different circumstances. The first promise was that of one thousand angels, the reason for which was the prayer of the Holy Prophet ﷺ and the supporting plaint of common Muslims with him. The second promise of three thousand angels which appears first in Surah 'Al-` Imran was made at a time when Muslims heard about the additional forces coming to join the Quraysh army. It has been reported in Ruh al-Ma'ani as based on a narration of Al-Sha'bi from Ibn Abi Shaybah, Ibn al-Mundhir and others that on the day of the battle of Badr when Muslims heard that Kurz ibn Jabir Muharibi was coming with additional armed support for the disbelievers, they were disturbed and agitated. Thereupon, the verse of 'Al-` Imran: أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَ‌بُّكُم بِثَلَاثَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُنزَلِينَ : "Shall it not suffice you that your Lord should help you with three thousand of the angels sent down (for you)?" - 3:124) was revealed and referred to wherein is the promise of sending a force of three thousand angels from the heavens in order to support believers.

As for the third promise of five thousand, it was made subject to the condition that should the enemy launch a sudden offensive, a supporting force of five thousand angels will be sent down. That promise appears in the verse which follows verse 124 of Surah 'Al-` Imran (3) cited immediately above. Given here are the words in which it has been mentioned:

بَلَىٰ ۚ إِن تَصْبِرُ‌وا وَتَتَّقُوا وَيَأْتُوكُم مِّن فَوْرِ‌هِمْ هَـٰذَا يُمْدِدْكُمْ رَ‌بُّكُم بِخَمْسَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُسَوِّمِينَ ﴿125﴾

"Why not? If you stay patient and fear Allah and they come upon you even in this heat of theirs, your Lord will reinforce you with five thousand of the angels having distinct marks" (3:125).

Some Commentators have said that this promise had three conditions: (1) Fortitude, (2) Taqwa or fear of Allah and (3) Sudden and all-out attack by the opposing forces. Out of these, the first two conditions were already fulfilled by the noble Companions ؓ for no departure from these was witnessed in this battlefield from the beginning to the end.

But, what did not take place was the third condition of a sudden attack. Therefore, things did not reach the point where the army of five thousand angels was to be inducted.

So, this matter remained revolving between one and three thousand which also lends to the probability that the figure of three thousand may mean the one thousand sent earlier to which an additional force of two thousand was added and made to be three thousand - and it is also probable that these three thousand were in addition to the first one thousand.

At this …

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 ﷺ 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 ﷺ 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 ﷺ 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 …

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 ﷺ 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 ﷺ 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 ﷺ 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 …

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 ﷺ 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 ﷺ 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 ﷺ 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 …

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.

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. …

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 ﷺ , 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.

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)

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?'

Commentary

The event of the battle of Badr which has been described in a somewhat detailed manner in the previous verses contains many lessons in hard advice and wisdom both for those who adhere to Islam and those who stick to disbelief. These appear intermittently during the course of relevant narrations and serve as warning signals.

For example, in the previous verses, after having recounted the defeat and disgrace of the disbelievers of Makkah, it was said: ذَٰلِكَ بِأَنَّهُمْ شَاقُّوا اللَّـهَ وَرَ‌سُولَہ (That is because they were hostile to Allah and His Messenger - 13). It means that the disbelievers of Makkah were defeated despite their numerical and logistic strength and the real reason behind it was that they had elected to act hostile to Allah and His Messenger. In this, there lies a chastening lesson for people who bypass the most perfect power of the Creator and Master of the heavens and the earth - the power that is visible and the power that is invisible - and who opt for placing their reliance on material strengths only, or just choose to cheat their own selves by hoping and praying that the help and support of Allah will be by their side despite all their acts of disobedience to Him.

In the present verse, the other side of this very problem has been taken up by addressing Muslims. Stated briefly, the truth of the matter is that Muslims were blessed with this great victory despite their low numbers and ill-equipped fighting force only through the help and support of Allah Almighty - and this Divine help and support is the outcome of their obedience to Allah. This obedience is what Muslims have been obligated with and to this they have to adhere firmly: يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّـهَ وَرَ‌سُولَهُ ( O those who believe, obey Allah and His Messenger). In the sentence which follows, the same subject has been further emphasized by saying: وَلَا تَوَلَّوْا عَنْهُ وَأَنتُمْ تَسْمَعُونَ (and do not turn away from him while you are listening). The sense is that once you have listened to the Qur'an, the true word of Allah, do not go about doing things against the norms of genuine obedience.

Listening denotes listening to what is the truth and it has four degrees in terms of effective response. (1) The hearer with ears simply heard some voice but neither tried to understand it, nor understood it, nor believed in or relied upon it, nor did he act accordingly. (2) He heard it through his ears all right, even understood it, but did neither believe in it nor acted accordingly. (3) He heard, he understood, even believed and trusted, but did not act accordingly. (4) He heard, he understood, he believed, he trusted - and acted accordingly as well.

It is obvious that the real purpose of listening is fully realized only through the fourth degree - which is the station of perfect believers. As for the earlier three degrees, the act of listening described there is imperfect and incomplete which, in a manner of saying, could be set aside as just not listening - as readily pointed to in the verses appearing next. The third degree mentioned above has the ingredients of hearing the truth, understanding it and believing in it, …