Al-Anfal 8:38–49

Encouraging the Disbelievers to seek Allah's Forgiveness, warning Them against Disbelief

Allah commands His Prophet Muhammad ,

قُل لِلَّذِينَ كَفَرُواْ إِن يَنتَهُواْ

(Say to those who have disbelieved, if they cease...) the disbelief, defiance and stubbornness they indulge in, and embrace Islam, obedience and repentance.

يُغْفَرْ لَهُمْ مَّا قَدْ سَلَفَ

(their past will be forgiven.) along with their sins and errors. It is recorded in the Sahih Al-Bukhari that Abu Wa'il said that Ibn Mas'ud said that the Messenger of Allah ﷺ said,

«مَنْ أَحْسَنَ فِي الْإِسْلَامِ لَمْ يُؤَاخَذْ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ، وَمَنْ أَسَاءَ فِي الْإِسْلَامِ أُخِذَ بِالْأَوَّلِ وَالْآخِر»

(He who becomes good in his Islam, will not be punished for what he has committed during Jahiliyyah (before Islam). He who becomes bad in his Islam, will face a punishment for his previous and latter deeds.)

It is also recorded in the Sahih that the Messenger of Allah ﷺ said,

«الْإِسْلَامُ يَجُبُّ مَا قَبْلَهُ وَالتَّوْبَةُ تَجُبُّ مَا كَانَ قَبْلَهَا»

("Islam erases what occurred before it, and repentance erases what occurs before it.")

Allah said,

وَإِن يَعُودُواْ

(But if they return, ) and remain on their ways,

فَقَدْ مَضَتْ سُنَّتُ الاٌّوَّلِينِ

(then the examples of those (punished) before them have already preceded.) 8:38 meaning, Our way with the nations of old is that when they disbelieve and rebel, We send down to them immediate torment and punishment.

The Order to fight to eradicate Shirk and Kufr

Allah said,

وَقَتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلهِ

(And fight them until there is no more Fitnah, and the religion will all be for Allah alone.)

Al-Bukhari recorded that a man came to Ibn `Umar and said to him, "O Abu `Abdur-Rahman! Why do you not implement what Allah said in His Book,

وَإِن طَآئِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُواْ

(And if two parties (or groups) among the believers fall to fighting...)49:9. What prevents you from fighting as Allah mentioned in His Book" Ibn `Umar said, "O my nephew! I prefer that I be reminded with this Ayah rather than fighting, for in the latter case, I will be reminded by the Ayah in which Allah, the Exalted and Most Honored, said,

وَمَن يَقْتُلْ مُؤْمِناً مُّتَعَمِّداً

(And whoever kills a believer intentionally...) 4:93"

The man said, "Allah, the Exalted, said,

وَقَتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ

(And fight them until there is no more Fitnah...)." Ibn `Umar said, "We did that during the time of the Messenger of Allah ﷺ, when Islam was weak and the man would be tried in religion, either tormented to death or being imprisoned. When Islam became stronger and widespread, there was no more Fitnah." When the man realized that Ibn `Umar would not agree to what he is saying, he asked him, "What do you say about `Ali and `Uthman" Ibn `Umar replied, "What do I say about `Ali and `Uthman! As for `Uthman, Allah has forgiven him, but you hate that Allah forgives him. As for `Ali, he is the cousin of the Messenger of Allah ﷺ and his son-in-law," and he pointed with his hand saying, "And this is his house over there." Sa`id bin Jubayr said, "Ibn `Umar came to us and was asked, "What do you say about fighting during Fitnah" Ibn `Umar said, "Do you know what Fitnah refers to Muhammad was fighting against the idolators, and at that time, attending (or residing with) the idolators was a Fitnah (trial in religion). It is nothing like what you are doing, fighting to gain leadership!" All these narrations were collected by Al-Bukhari, may Allah the Exalted grant him His mercy. Ad-Dahhak reported that Ibn `Abbas said about the Ayah,

وَقَتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ

(And fight them until there is no more Fitnah...) "So that there is no more Shirk." Similar was said by Abu Al-`Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan and Zayd bin Aslam. Muhammad bin Ishaq said that he was informed from Az-Zuhri, from `Urwah bin Az-Zubayr and other scholars that

حَتَّى لاَ تَكُونَ فِتْنَةٌ

(until there is no more Fitnah) the Fitnah mentioned here means, until no Muslim is persecuted so that he abandons his religion. Ad-Dahhak reported that Ibn `Abbas said about Allah's statement,

وَيَكُونَ الدِّينُ كُلُّهُ لِلهِ

(and the religion (worship) will all be for Allah alone.) "So that Tawhid is practiced in sincerity with Allah." Al-Hasan, Qatadah and Ibn Jurayj said,

وَيَكُونَ الدِّينُ كُلُّهُ لِلهِ

(and the religion will all be for Allah alone) "So that La ilaha illa-llah is proclaimed." Muhammad bin Ishaq also commented on this Ayah, "So that Tawhid is practiced in sincerity towards Allah, without Shirk, all the while shunning all rivals who (are being worshipped) besides Him."

`Abdur-Rahman bin Zayd bin Aslam said about,

وَيَكُونَ الدِّينُ كُلُّهُ لِلهِ

(and the religion will all be for Allah alone) "So that there is no more Kufr (disbelief) with your religion remains." There is a Hadith collected in the Two Sahihs that testifies to this explanation. The Messenger of Allah ﷺ said,

«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ، حَتَّى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ، إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَل»

(I was commanded to fight against the people until they proclaim, `There is no deity worthy of worship except Allah.' If and when they say it, they will preserve their blood and wealth from me, except for its right (Islamic penal code), and their reckoning is with Allah, the Exalted and Most Honored.)

Also, in the Two Sahihs, it is recorded that Abu Musa Al-Ash`ari said, "The Messenger of Allah ﷺ was asked about a man who fights because he is courageous, in prejudice with his people, or to show off. Which of these is for the cause of Allah He said,

«مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيَا فَهُوَ فِي سَبِيلِ اللهِ عَزَّ وَجَل»

(Whoever fights so that Allah's Word is the supreme, is in the cause of Allah, the Exalted and Most Honored.)"

Allah said next,

فَإِنِ انْتَهَوْاْ

(But if they cease), and desist from their Kufr as a result of your fighting them, even though you do not know the true reasons why they did so,

فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ

(then certainly, Allah is All-Seer of what they do.)

Allah said in similar Ayah,

فَإِن تَابُواْ وَأَقَامُواْ الصَّلَوةَ وَءاتَوُاْ الزَّكَوةَ فَخَلُّواْ سَبِيلَهُمْ

(But if they repent and perform the Salah, and give Zakah, then leave their way free.) 9:5,

فَإِخوَانُكُمْ فِى الدِّينِ

(...then they are your brethren in religion.) 9:11, and,

وَقَتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ للَّهِ فَإِنِ انتَهَواْ فَلاَ عُدْوَنَ إِلاَّ عَلَى الظَّلِمِينَ

(And fight them until there is no more Fitnah and the religion (worship) is for Allah (alone). But if they cease, let there be no transgression except against the wrongdoers.) 2:193

It is recorded in the Sahih that the Messenger of Allah ﷺ said to Usamah bin Zayd when he overpowered a man with his sword, after that man proclaimed that there is no deity worthy of worship except Allah;

«أَقَتَلْتَهُ بَعْدَ مَا قَالَ لَا إِلَهَ إِلَّا اللهُ؟ وَكَيْفَ تَصْنَعُ بِلَا إِلَهَ إِلَّا اللهُ يَوْمَ الْقِيَامَةِ؟»

(Have you killed him after he proclaimed, `La Ilaha Illallah' What would you do with regard to `La Ilaha Illallah' on the Day of Resurrection.)

Usamah said, "O Allah's Messenger! He only said it to save himself." The Messenger ﷺ replied,

«هَلَّا شَقَقْتَ عَنْ قَلْبِهِ؟»

(Did you cut his heart open)

The Messenger ﷺ kept repeating,

«مَنْ لَكَ بِلَا إِلهَ إِلَّا اللهُ يَوْمَ الْقِيَامَةِ؟»

(What would you do with regard to `La Ilaha Illallah' on the Day of Resurrection) until Usamah said, "I wished I had embraced Islam only that day." Allah said next,

وَإِن تَوَلَّوْاْ فَاعْلَمُواْ أَنَّ اللَّهَ مَوْلاَكُمْ نِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ

(And if they turn away, then know that Allah is your protector, an excellent protector, and an excellent helper!)

Allah says, if the disbelievers persist in defying and fighting you, then know that Allah is your protector, master and supporter against your enemies. Verily, what an excellent protector and what an excellent supporter.

Ruling on the Spoils of War (Ghanimah and Fai )

Allah explains the spoils of war in detail, as He has specifically allowed it for this honorable Ummah over all others. We should mention that the `Ghanimah' refers to war spoils captured from the disbelievers, using armies and instruments of war. As for `Fai', it refers to the property of the disbelievers that they forfeit in return for peace, what they leave behind when they die and have no one to inherit from them, and the Jizyah (tribute tax) and Khiraj (property tax). Allah said,

وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَىْءٍ فَأَنَّ للَّهِ خُمُسَهُ

(And know that whatever of war booty that you may gain, verily, one-fifth of it is assigned to Allah) indicating that the one-fifth should be reserved and paid in full to Muslim leaders whether it was little or substantial, even a yarn and needle.

وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَمَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ

(And whosoever deceives (his companions over the booty), he shall bring forth on the Day of Resurrection that which he took (illegally). Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.) 3:161

Allah's statement,

فَأَنَّ للَّهِ خُمُسَهُ وَلِلرَّسُولِ

(verily, one-fifth of it is assigned to Allah, and to the Messenger, ) was explained by Ibn `Abbas, as Ad-Dahhak reported from him, "Whenever the Messenger of Allah ﷺ sent an army, he used to divide the war booty they collected into five shares, reserving one-fifth and divided it into five shares." Then he recited;

وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَىْءٍ فَأَنَّ للَّهِ خُمُسَهُ وَلِلرَّسُولِ

(And know that whatever of war booty that you may gain, verily, one-fifth of it is assigned to Allah, and to the Messenger,)

Ibn Abbas said, "Allah's statement,

فَأَنَّ للَّهِ خُمُسَهُ

(verily, one-fifth of it is assigned to Allah) is inclusive of the Messenger's share, just as the following Ayah is inclusive of Allah owning whatever is on the earth also,

لِّلَّهِ مَا فِي السَّمَوتِ وَمَا فِى الاٌّرْضِ

(To Allah belongs all that is in the heavens and on the earth)2:284." So He addressed the share of Allah and the share of His Messenger in the same statement.

Ibrahim An-Nakha`i, Al-Hasan bin Muhammad bin Al-Hanifiyyah, Al-Hasan Al-Basri, Ash-Sha`bi, `Ata' bin Abi Rabah, `Abdullah bin Buraydah, Qatadah, Mughirah and several others, all said that the share designated for Allah and the Messenger is one and the same. Supporting this is what Imam Al-Hafiz Abu Bakr Al-Bayhaqi recorded, with a Sahih chain of narrators, that `Abdullah bin Shaqiq said that a man from Bilqin said, "I came to the Prophet when he was in Wadi Al-Qura inspecting a horse. I asked, `O Allah's Messenger! What about the Ghanimah' He said,

«للهِ خُمُسُهَا وَأَرْبَعَةُ أَخْمَاسِهَا لِلْجَيْش»

(Allah's share is one fifth and four-fifths are for the army.)

I asked, `None of them has more right to it than anyone else' He said,

«لَا، وَلَا السَّهْمُ تَسْتَخْرِجُهُ مِنْ جَنْبِكَ لَيْسَ أَنْتَ أَحَقَّ بِهِ مِنْ أَخِيكَ الْمُسْلِم»

(No. Even if you remove an arrow that pierced your flank, you have no more right to it than your Muslim brother.)"

Imam Ahmad recorded that Al-Miqdam bin Ma`dikarib Al-Kindi sat with `Ubadah bin As-Samit, Abu Ad-Darda' and Al-Harith bin Mu`awiyah Al-Kindi, may Allah be pleased with them, reminding each other of the statements of the Messenger of Allah ﷺ. Abu Ad-Darda' said to `Ubadah, "O `Ubadah! What about the words of the Messenger of Allah ﷺ during such and such battle, about the fifth (of the war booty)" `Ubadah said, "The Messenger of Allah ﷺ led them in prayer, facing a camel from the war booty. When he finished the prayer, he stood up, held pelt of a camel between his fingers and said,

«إِنَّ هَذِهِ مِنْ غَنَائِمِكُمْ وَإِنَّهُ لَيْسَ لِي فِيهَا إِلَّا نَصِيبِي مَعَكُمْ إِلَّا الْخُمُسُ، وَالْخُمُسُ مَرْدُودٌ عَلَيْكُمْ، فَأَدُّوا الْخَيْطَ وَالْمَخِيطَ، وَأَكْبَرَ مِنْ ذَلِكَ وَأَصْغَرَ، وَلَا تَغُلُّوا فَإِنَّ الْغُلُولَ نَارٌ وَعَارٌ عَلَى أَصْحَابِهِ فِي الدُّنْيَا وَالْآخِرَةِ، وَجَاهِدُوا النَّاسَ فِي اللهِ الْقَرِيبَ وَالْبَعِيدَ، وَلَا تُبَالُوا فِي اللهِ لَوْمَةَ لَائِمٍ، وَأَقِيمُوا حُدُودَ اللهِ فِي الْحَضَرِ وَالسَّفَرِ، وَجَاهِدُوا فِي سَبِيلِ اللهِ، فَإِنَّ الْجِهَادَ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ عَظِيمٌ، يُنْجِي بِهِ اللهُ مِنَ الْهَمِّ وَالْغَم»

(This is also a part of the war booty you earned. Verily, I have no share in it, except my own share, the fifth designated to me. Even that fifth will be given to you (indicating the Prophet's generosity). Therefore, surrender even the needle and the thread, and whatever is bigger or smaller than that (from the war spoils). Do not cheat with any of it, for stealing from the war booty before its distribution is Fire and a shame on its people in this life and the Hereafter. Perform Jihad against the people in Allah's cause, whether they are near or far, and do not fear the blame of the blamers, as long as you are in Allah's cause. Establish Allah's rules while in your area and while traveling. Perform Jihad in Allah's cause, for Jihad is a tremendous door leading to Paradise. Through it, Allah saves (one) from sadness and grief.)"

This is a tremendous Hadith, but I did not find it in any of the six collections of Hadith through this chain of narration. However, Imam Ahmad, Abu Dawud and An-Nasa'i recorded a Hadith from `Amr bin Shu`ayb, from his father, from his grandfather `Abdullah bin `Amr, from the Messenger of Allah ﷺ, and this narration is similar to the one above, and a version from `Amr bin `Anbasah was recorded by Abu Dawud and An-Nasa'i. The Prophet used to choose some types of the war booty for himself; a servant, a horse, or a sword, according to the reports from Muhammad bin Sirin, `Amir Ash-Sha`bi and many scholars. For instance, Imam Ahmad and At-Tirmidhi -- who graded it Hasan -- recorded from Ibn `Abbas that the Messenger ﷺ of Allah chose a sword called `Dhul-Fiqar' on the day of Badr. `A'ishah narrated that Safiyyah was among the captured women, and the Prophet chose and married her (upon his own choice and before distribution of war booty), as Abu Dawud narrated in the Sunan. As for the share of the Prophet's relatives, it is paid to Bani Hashim and Bani Al-Muttalib, because the children of Al-Muttalib supported Bani Hashim in Jahiliyyah after Islam. They also went to the mountain pass of Abu Talib in support of the Messenger of Allah ﷺ and to protect him (when the Quraysh boycotted Muslims for three years). Those who were Muslims (from Bani Al-Muttalib) did all this in obedience to Allah and His Messenger , while the disbelievers among them did so in support of their tribe and in obedience to Abu Talib, the Messenger's uncle.

Allah said next,

وَالْيَتَمَى

(the orphans), in reference to Muslim orphans,

وَابْنِ السَّبِيلِ

(and the wayfarer), the traveler and those who intend to travel for a distance during which shortening the prayer is legislated, but do not have resources to spend from. We will explain this subject in Surah Bara'h 9:60, Allah willing, and our reliance and trust is in Him alone.

Allah said,

إِن كُنتُمْ ءَامَنْتُم بِاللَّهِ وَمَآ أَنزَلْنَا عَلَى عَبْدِنَا

(If you have believed in Allah and in that which We sent down to Our servant)

Allah says, `Adhere to what We legislated for you, such as the ruling about one-fifth of the war spoils, if you truly believe in Allah, the Last Day and what We have revealed to Our Messenger .' In the Two Sahihs, it is recorded that `Abdullah bin `Abbas said, - while narrating the lengthy Hadith about the delegation of Bani Abdul Qays - that the Messenger of Allah ﷺ said to them, s

«وآمُرُكُمْ بِأَرْبَعٍ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ. آمُرُكُمْ بِالْإِيمَانِ بِاللهِ ثُمَّ قَالَ: هَلْ تَدْرُونَ مَا الْإِيمَانُ بِاللهِ؟ شَهَادَةُ أَن لَّا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامُ الصَّلَاةِ وَإِيتَاءُ الزَّكَاةِ، وَأن تُؤَدُّوا الْخُمُسَ مِنَ الْمَغْنَم»

I command you with four and forbid four from you. I command you to believe in Allah. Do you know what it means to believe in Allah Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving Zakah and honestly surrendering one-fifth of the war spoils.)

Therefore, the Messenger listed surrendering one-fifth of the war booty as part of faith. This is why Al-Bukhari wrote a chapter in his Sahih entitled, "Chapter: Paying the Khumus (one-fifth) is Part of Faith." He then narrated the above Hadith from Ibn `Abbas. Allah said next,

يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

(on the Day of Criterion, the Day when the two forces met; and Allah is Able to do all things.) Allah is making His favors and compassion towards His creation known, when He distinguished between truth and falsehood in the battle of Badr. That day was called, `Al-Furqan', because Allah raised the word of faith above the word of falsehood, He made His religion apparent and supported His Prophet and his group. `Ali bin Abi Talhah and Al-`Awfi reported that Ibn `Abbas said, "Badr is YawmAl-Furqan; during it, Allah separated between truth and falsehood." Al-Hakim collected this statement. Similar statements were reported from Mujahid, Miqsam, `Ubaydullah bin `Abdullah, Ad-Dahhak, Qatadah, Muqatil bin Hayyan and several others.

Some Details of the Battle of Badr

Allah describes Yawm Al-Furqan, (i.e. the day of Badr),

إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَا

((And remember) when you (the Muslim army) were on the near side of the valley,) camping in the closest entrance of the valley towards Al-Madinah,

وَهُمْ

(and they), the idolators, who were camped,

بِالْعُدْوَةِ الْقُصْوَى

(on the farther side), from Al-Madinah, towards Makkah.

وَالرَّكْبُ

(and the caravan), that was under the command of Abu Sufyan, with the wealth that it contained,

أَسْفَلَ مِنكُمْ

(on the ground lower than you), closer to the sea,

وَلَوْ تَوَاعَدتُّمْ

(even if you had made a mutual appointment to meet,) you and the idolators,

لاَخْتَلَفْتُمْ فِي الْمِيعَدِ

(you would certainly have failed in the appointment)

Muhammad bin Ishaq said, "Yahya bin `Abbad bin `Abdullah bin Az-Zubayr narrated to me from his father about this Ayah "Had there been an appointed meeting set between you and them and you came to know of their superior numbers and your few forces, you would not have met them,

وَلَكِن لِّيَقْضِيَ اللَّهُ أَمْراً كَانَ مَفْعُولاً

(but (you met) that Allah might accomplish a matter already ordained,) Allah had decreed that He would bring glory to Islam and its people, while disgracing Shirk and its people. You the companions had no knowledge this would happen, but it was out of Allah's compassion that He did that." In a Hadith, Ka`b bin Malik said, "The Messenger of Allah ﷺ and the Muslims marched to intercept the Quraysh caravan, but Allah made them meet their (armed) enemy without appointment." Muhammad bin Ishaq said that Yazid bin Ruwman narrated to him that `Urwah bin Az-Zubayr said, "Upon approaching Badr, the Messenger of Allah ﷺ sent `Ali bin Abi Talib, Sa`d bin Abi Waqqas, Az-Zubayr bin Al-`Awwam and several other Companions to spy the pagans. They captured two boys, a servant of Bani Sa`id bin Al-`As and a servant of Bani Al-Hajjaj, while they were bringing water for Quraysh. So they brought them to the Messenger of Allah ﷺ, but found him praying. The Companions started interrogating the boys, asking them to whom they belonged. Both of them said that they were employees bringing water for Quraysh (army). The Componions were upset with that answer, since they thought that the boys belonged to Abu Sufyan (who was commanding the caravan). So they beat the two boys vehemently, who said finally that they belonged to Abu Sufyan. Thereupon companions left them alone. When the Prophet ended the prayer, he said,

«إَذَا صَدَّقَاكُمْ ضَرَبْتُمُوهُمَا، وَإِذَا كَذَّبَاكُمْ تَرَكْتُمُوهُمَا، صَدَقَا وَاللهِ إِنَّهُمَا لِقُرَيْشٍ ، أَخْبِرَانِي عَنْ قُرَيْش»

(When they tell you the truth you beat them, but when they lie you let them go They have said the truth, by Allah! They belong to the Quraysh. (addressing to the boys He said:) Tell me the news about Quraysh.)

The two boys said, `They are behind this hill that you see, on the far side of the valley.' The Messenger of Allah ﷺ asked,

«كَمِ الْقَوْمُ؟»

(How many are they)

They said, `They are many.' He asked,

«مَاعُدَّتُهُمْ؟»

(How many) They said, `We do not know the precise number.' He asked,

«كَمْ يَنْحَرُونَ كُلَّ يَوْمٍ؟»

(How many camels do they slaughter every day)

They said, `Nine or ten a day.' The Messenger of Allah ﷺ said,

«الْقَوْمُ مَا بَيْنَ التِّسْعمِائَةِ إِلَى الْأَلْف»

(They are between nine-hundred and a thousand.) He asked again,

«فَمَنْ فِيهِمْ مِنْ أَشْرَافِ قُرَيْشٍ؟»

(Which chiefs of Quraysh are accompanying the army) They said, `Utbah bin Rabi`ah, Shaybah bin Rabi`ah, Abu Al-Bakhtari bin Hisham, Hakim bin Hizam, Nawfal bin Khuwaylid, Al-Harith bin `Amir bin Nawfal, Tu`aymah bin Adi bin Nawfal, An-Nadr bin Al-Harith, Zam`ah bin Al-Aswad, Abu Jahl bin Hisham, Umayyah bin Khalaf, Nabih and Munabbih sons of Al-Hajjaj, Suhayl bin `Amr and `Amr bin `Abd Wadd.' The Messenger of Allah ﷺ said to the people,

«هَذِهِ مَكَّةُ قَدْ أَلْقَتْ إِلَيْكُمْ أَفَلَاذَ كَبِدِهَا»

(This is Makkah! She has brought you her most precious sons (its chiefs)!)"

Allah said,

لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَى مَنْ حَىَّ عَن بَيِّنَةٍ

(So that those who were to be destroyed might be destroyed after a clear evidence.) 8:42

Muhammad bin Ishaq commented, "So that those who disbelieve do so after witnessing clear evidence, proof and lessons, and those who believe do so after witnessing the same." This is a sound explanation. Allah says, He made you meet your enemy in one area without appointment, so that He gives you victory over them.' This way, `He will raise the word of truth above falsehood, so that the matter is made clear, the proof unequivocal and the evidence plain. Then there will be no more plea or doubt for anyone. Then, those destined to destruction by persisting in disbelief do so with evidence, aware that they are misguided and that proof has been established against them,

وَيَحْيَى مَنْ حَىَّ

(and those who were to live might live), those who wish to believe do so,

عَن بَيِّنَةٍ

(after a clear evidence), and proof. Verily, faith is the life of the heart, as Allah said,

أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِى النَّاسِ كَمَن

(Is he who was dead (without faith by ignorance and disbelief) and We gave him life (by knowledge and faith) and set for him a light (of belief) whereby he can walk among men ...) 6:122.

Allah said next,

وَإِنَّ اللَّهَ لَسَمِيعٌ

(And surely, Allah is All-Hearer), of your invocation, humility and requests for His help,

عَلِيمٌ

(All-Knower) meaning; about you, and you deserve victory over your rebellious, disbelieving enemies.

Allah made each Group look few in the Eye of the Other

Mujahid said, "In a dream, Allah showed the Prophet the enemy as few. The Prophet conveyed this news to his Companions and their resolve strengthened." Similar was said by Ibn Ishaq and several others. Allah said,

(If He had shown them to you as many, you would surely, have been discouraged,) you would have cowardly abstained from meeting them and fell in dispute among yourselves,

(But Allah saved), from all this, when He made you see them as few,

(Certainly, He is the All-Knower of that is in the breasts.) 8:43.

Allah knows what the heart and the inner-self conceal,

(Allah knows the fraud of the eyes, and all that the breasts conceal) 40:19.

Allah's statement,

(And (remember) when you met, He showed them to you as few in your eyes) demonstrates Allah's compassion towards the believers. Allah made them see few disbelievers in their eyes, so that they would be encouraged and feel eager to meet them. Abu Ishaq As-Subai`i said, that Abu `Ubaydah said that `Abdullah bin Mas`ud said, "They were made to seem few in our eyes during Badr, so that I said to a man who was next to me, `Do you think they are seventy' He said, `Rather, they are a hundred.' However, when we captured one of them, we asked him and he said, `We were a thousand."' Ibn Abi Hatim and Ibn Jarir recorded it. Allah said next,

(and He made you appear as few in their eyes,) Allah said,

(And (remember) when you met. He showed them to you...), He encouraged each of the two groups against the other, according to `Ikrimah, as recorded by Ibn Abi Hatim. This statement has a Sahih chain of narrators. Muhammad bin Ishaq said that Yahya bin `Abbad bin `Abdullah bin Az-Zubayr narrated to him that his father said about Allah's statement,

(so that Allah might accomplish a matter already ordained, ) "In order for the war to start between them, so that He would have revenge against those whom He decided to have revenge (pagans), and grant and complete His favor upon those He decided to grant favor to, His supporters." The meaning of this, is that Allah encouraged each group against the other and made them look few in each other's eyes, so that they were eager to meet them. This occurred before the battle started, but when it started and Allah supported the believers with a thousand angels in succession, the disbelieving group saw the believers double their number. Allah said,

(There has already been a sign for you (O Jews) in the two armies that met (in combat, the battle of Badr). One was fighting in the cause of Allah, and as for the other, (they) were disbelievers. They (disbelievers) saw them (believers) with their own eyes twice their number. And Allah supports with His aid whom He wills. Verily, in this is a lesson for those who understand.) 3:13

This is how we combine these two Ayat, and certainly, each one of them is true, all the thanks are due to Allah and all the favors are from Him.

Manners of War

Allah instructs His faithful servants in the manners of fighting and methods of courage when meeting the enemy in battle,

يَأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُواْ

(O you who believe! When you meet (an enemy) force, take a firm stand against them) In the Two Sahihs, it is recorded that `Abdullah bin Abi Awfa said that during one battle, Allah's Messenger ﷺ waited until the sun declined, then stood among the people and said,

«يَا أَيُّهَا النَّاسُ لَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ، واسْأَلُوا اللهَ الْعَافِيَةَ فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا وَاعْلَمُوا أَنَّ الْجَنَّةَ تَحْتَ ظِلَالِ السُّيُوف»

(O people! Do not wish to face the enemy (in a battle) and ask Allah to save you (from calamities). But if you should face the enemy, then be patient and let it be known to you that Paradise is under the shadows of the swords.)

He then stood and said,

«اللَّهُمَّ مُنْزِلَ الْكِتَابِ، وَمُجْرِي السَّحَابِ، وَهَازِمَ الْأَحْزَابِ، اهْزِمْهُمْ وَانْصُرْنَا عَلَيْهِم»

(O Allah! Revealer of the (Holy) Book, Mover of the clouds, and Defeater of the Confederates, defeat them and grant us victory over them.)

The Command for Endurance when the Enemy Engaging

Allah commands endurance upon meeting the enemy in battle and ordains patience while fighting them. Muslims are not allowed to run or shy away, or show cowardice in battle. They are commanded to remember Allah while in that condition and never neglect His remembrance. They should rather invoke Him for support, trust in Him and seek victory over their enemies from Him. They are required to obey Allah and His Messenger in such circumstances adhering to what He commanded them, and abstaining from what He forbade them. They are required to avoid disputing with each other, for this might lead to their defeat and failure,

وَتَذْهَبَ رِيحُكُمْ

(lest your strength departs), so that your strength, endurance and courage do not depart from you,

وَاصْبِرُواْ إِنَّ اللَّهَ مَعَ الصَّبِرِينَ

(and be patient. Surely, Allah is with the patients.)

In their courage, and obedience to Allah and His Messenger, the Companions reached a level never seen before by any nation or generation before them, or any nation that will ever come. Through the blessing of the Messenger ﷺ and their obedience to what he commanded, the Companions were able to open the hearts, as well as, the various eastern and western parts of the world in a rather short time. This occurred even though they were few, compared to the armies of the various nations at that time. For example, the Romans, Persians, Turks, Slavs, Berbers, Ethiopians, Sudanese tribes, the Copts and the rest of the Children of Adam. They defeated all of these nations, until Allah's Word became the highest and His religion became dominant above all religions. The Islamic state spread over the eastern and western parts of the world in less than thirty years. May Allah grant them His pleasure, as well as, be pleased with them all, and may He gather us among them, for He is the Most Generous, and Giving.

The Idolators leave Makkah, heading for Badr

After Allah commanded the believers to fight in His cause sincerely and to be mindful of Him, He commanded not to imitate the idolators, who went out of their homes

بَطَراً

(boastfully) to suppress the truth,

وَرِئَآءَ النَّاسِ

(and to be seen of men), boasting arrogantly with people. When Abu Jahl was told that the caravan escaped safely, so they should return to Makkah, he commented, "No, by Allah! We will not go back until we proceed to the well of Badr, slaughter camels, drink alcohol and female singers sing to us. This way, the Arabs will always talk about our stance and what we did on that day." However, all of this came back to haunt Abu Jahl, because when they proceeded to the well of Badr, they brought themselves to death; and in the aftermath of Badr, they were thrown in the well of Badr, dead, disgraced, humiliated, despised and miserable in an everlasting, eternal torment. This is why Allah said here,

وَاللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ

(and Allah is Muhit (encompassing and thoroughly comprehending) all that they do.) He knows how and what they came for, and this is why He made them taste the worst punishment. Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and As-Suddi commented on Allah's statement,

وَلاَ تَكُونُواْ كَالَّذِينَ خَرَجُواْ مِن دِيَرِهِم بَطَراً وَرِئَآءَ النَّاسِ

(And be not like those who come out of their homes boastfully and to be seen of men,) "They were the idolators who fought against the Messenger of Allah ﷺ at Badr." Muhammad bin Ka`b said, "When the Quraysh left Makkah towards Badr, they brought female singers and drums along. Allah revealed this verse,

وَلاَ تَكُونُواْ كَالَّذِينَ خَرَجُواْ مِن دِيَرِهِم بَطَراً وَرِئَآءَ النَّاسِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَاللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ

(And be not like those who come out of their homes boastfully and to be seen of men, and hinder (men) from the path of Allah; and Allah is Muhit (encompassing and thoroughly comprehending) all that they do.)

Shaytan makes Evil seem fair and deceives the Idolators

Allah said next,

وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَنُ أَعْمَلَهُمْ وَقَالَ لاَ غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَّكُمْ

(And (remember) when Shaytan made their (evil) deeds seem fair to them and said, "No one of mankind can overcome you today and verily, I am your neighbor.")

Shaytan, may Allah curse him, made the idolators' purpose for marching seem fair to them. He made them think that no other people could defeat them that day. He also ruled out the possibility that their enemies, the tribe of Bani Bakr, would attack Makkah, saying, "I am your neighbor." Shaytan appeared to them in the shape of Suraqah bin Malik bin Ju`shum, the chief of Bani Mudlij, so that, as Allah described them,

يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمْ الشَّيْطَنُ إِلاَّ غُرُوراً

(He Shaytan makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions)4:120.

Ibn Jurayj said that Ibn `Abbas commented on this Ayah, (8:48) "On the day of Badr, Shaytan, as well as, his flag holder and soldiers, accompanied the idolators. He whispered to the hearts of the idolators, `None can defeat you today! I am your neighbor.' When they met the Muslims and Shaytan witnessed the angels coming to their aid,

نَكَصَ عَلَى عَقِبَيْهِ

(he ran away), he went away in flight while proclaiming,

إِنِّي أَرَى مَا لاَ تَرَوْنَ

(Verily, I see what you see not.)"

`Ali bin Abi Talhah said, that Ibn `Abbas said about this Ayah,

لاَ غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَّكُمْ

("No one of mankind can overcome you today and verily, I am your neighbor')

"Shaytan, as well as, his devil army and flag holders, came on the day of Badr in the shape of a Suraqah bin Malik bin Ju`shum, man from Bani Mudlij, Shaytan said to idolators, `None will defeat you this day, and I will help you.' When the two armies stood face to face, the Messenger of Allah ﷺ took a handful of sand and threw it at the faces of the idolators, causing them to retreat. Jibril, peace be upon him, came towards Shaytan, but when Shaytan, while holding the hand of a Mushrik man, saw him, he withdrew his hand and ran away with his soldiers. That man asked him, `O Suraqah! You claimed that you are our neighbor' He said,

إِنِّي أَرَى مَا لاَ تَرَوْنَ إِنِّي أَخَافُ اللَّهَ وَاللَّهُ شَدِيدُ الْعِقَابِ

(Verily, I see what you see not. Verily, I fear Allah for Allah is severe in punishment)

Shaytan said this when he saw the angels."

The Position of the Hypocrites in Badr

Allah said next,

إِذْ يَقُولُ الْمُنَفِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ غَرَّ هَؤُلاءِ دِينُهُمْ

(When the hypocrites and those in whose hearts was a disease (of disbelief) said: "These people (Muslims) are deceived by their religion.")

`Ali bin Abi Talhah said that Ibn `Abbas commented, "When the two armies drew closer to each other, Allah made the Muslims look few in the eyes of the idolators and the idolators look few in the eyes of the Muslims. The idolators said,

غَرَّ هَؤُلاءِ دِينُهُمْ

(These people (Muslims) are deceived by their religion.) because they thought that Muslims were so few. They believed, without doubt, that they would defeat the Muslims. Allah said,

وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

(But whoever puts his trust in Allah, then surely, Allah is All-Mighty, All-Wise.) Qatadah commented, "They saw a group of believers who came in defense of Allah's religion. We were informed that when he saw Muhammad and his Companions, Abu Jahl said, `By Allah! After this day, they will never worship Allah!' He said this in viciousness and transgression." `Amir Ash-Sha`bi said, "Some people from Makkah were considering embracing Islam, but when they went with the idolators to Badr and saw how few the Muslims were, they said,

غَرَّ هَؤُلاءِ دِينُهُمْ

(These people (Muslims) are deceived by their religion.)

Allah said next,

وَمَن يَتَوَكَّلْ عَلَى اللَّهِ

(But whoever puts his trust in Allah), and relies on His grace,

فَإِنَّ اللَّهَ عَزِيزٌ

(then surely, Allah is All-Mighty), and verily, those who take His side in the dispute are never overwhelmed, for His side is mighty, powerful and His authority is All-Great,

حَكِيمٌ

(All-Wise) in all His actions, for He places everything in its rightful place, giving victory to those who deserve it and defeat to those who deserve it.