Battle Badr Encylopedia

Here is a collection of the Battle of badr resources from

Bidayah nihayah – Battles of the Prophet(SAW)

Maariful Quran

Ibn Kathir

Seeratal Mustafa

جنگ بدر

Ibn Kathir Bidayah wan nihayah

The Great Battle of Badr
The Expedition of ‘Abudllah Ibn Jahsh: A Root-Cause of the Great Battle of Badr
Ibn Ibn Ishaq narrated that the Messenger of Allah (peace and blessings of Allah be upon him) sent ‘Abdullah Ibn Jahsh IbnRi’ab Al-Asdi in the month of Rajab on his return from the first Badr. He (peace and blessings of Allah be upon him) sent with him eight men from Al-Muhajreen. The names of the eight Muhajreen were Abu Huzaifah Ibn ‘Utbah, ‘Akashah Ibn Mihsin, ‘Utbah Ibn Ghazwan, Sa d Ibn Abi Waqqas, ‘Amir Ibn Rabfah Al-Wa’ili, Waqid, Ibn ‘ Abdullah Ibn ‘ Abd Manaf, Khalid Ibn Al-Bakir, and Sahl Ibn Baida’ Al-Fihri.
Ibn Ishaq continued saying that the Messenger of Allah (peace and blessings of Allah be upon him) wrote for Ibn Jahsh a letter and ordered him not to look at it until he had journeyed for two days, to carry out what he was ordered to do, and not to compel any one of his companions to do so. Having journeyed for two days, Ibn Jahsh opened the letter which said: “When you read my letter proceed forward until you reach Nakhlah between Makkah and At-Ta’if so as to lie in wait there for Quraish and find out to us their news.” When he read the letter he said, “I’m the one who listens (the orders of his leader) and obeys.” Then he told his companions what the letter said and declared, “He – the Messenger of Allah – has forbidden me to force any one of you do so; thus if anyone wishes for the martyrdom, let him proceed forward; and he who does not, let him go back; as for me I’m going to carry out what the Messenger of Allah has ordered me.
He, Subsequently, proceeded forward and so did all his companions. He journeyed along the Hijaz until at a mine called Bahran above Al-Funf , Sa’d Ibn Abi Waqqas and ‘Utbah Ibn Ghazwan lost the camel which they were riding by turns, so they stayed behind to look for it, while ‘ Abdullah and the rest of his companions proceeded until they reached Nakhlah. A caravan of Quraish, in the meanwhile, passed by them. The Quraishi men in that caravan were ‘Amr Ibn Al-Hadrami, ‘ Uthman Ibn ‘ Abdullah Ibn Al-Mughirah Al-Makhzumi and his brother Naufal, and Al-Hakam Ibn Kaisan, freedman of Hisham Ibn Al-Mughirah.
When the caravan saw them – Ibn Jahsh and his companions – they were afraid of them because they had camped near them. ‘Akashah, however, appeared to them with his shaved hair, and when they saw him they felt safe and ‘ Ammar said, “They would cause you no harm – he thought that they were pilgrims.”
On their part, they Companions took council among themselves, for this was the last day of Rajab, and they said, “If you leave them alone tonight they will get into the prohibited Area and will be safe from you; and if you kill them, you will kill them in the prohibited Month.” Consequently, they were hesitant and feared to attack them. Then, they encouraged each other and decided to kill as many as they could of them and take what they had. Waqid Ibn ‘ Abdullah shot ‘ Amr Ibn Al-Hadrami with an arrow which caused the latter to die; ‘Uthman Ibn ‘Abdullah and Al Hakim Ibn Kisan were captured while Naufal Ibn ‘ Abdullah escaped.
‘ Abdullah Ibn Jahsh and his companions proceeded back to Madinah with the caravan and the two prisoners until they reached the Messenger of Allah (peace and blessings of Allah be upon him).
Someone of ‘ Abdullah’s family reported that he said to his companions, “A fifth of what we have taken belongs to the Messenger of Allah (peace and blessings of Allah be upon him).” This was before the revelation of the Qur’anic verse that decides the way of dividing the booty. Therefore, v Abdullah set apart for the Messenger of Allah (peace and blessings of Allah be upon him), a fifth of the caravan, and divided the rest among his companions.
When the Qur’an came down with the way that should adhered to in dividing the booty, it was in agreement with what ‘Abdullah Ibn Jahsh had done.
When they came to the Messenger of Allah (peace and blessings of Allah be upon him), he said, “I have not commanded you to fight in the prohibited Month.” Thereupon, he held the caravan and the two prisoners in suspense and refused to take anything from. When the Messenger of Allah (peace and blessings of Allah be upon him) said this, the men were in despair and thought that they were doomed. Their Muslim brothers reproached them for what they had done. Quraish, likewise, said that Muhammad and his Companions have violated the prohibited Month, shed blood therein, taken booty, and captured men. Muslims, who were in Makkah, defended them, saying, “They had done it in the month of Sha’ban.” The Jews turned this raid into an omen against the Messenger of Allah (peace and blessings of Allah be upon him) by saying that ‘ Amr Ibn Al Hadrami whom Waqid Ibn ‘ Abdullah had killed meant “Amaratul-harb (war has come to life), Al-Hadrami meant Hadaratul-harb (war is present), and Waqid meant Waqadatul harb (war is kindled).
Allah, Most High, turned this against them, not for them; and when there was much talk about it, Allah sent down to His Messenger (peace and blessings of Allah be upon him) the following Qur’anic verse,
“They ask thee concerning fighting in prohibited Month. Say, ‘Fighting therein is a grave (offence). But graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the sacred Mosque, and drive out its members. Tumult and oppression is worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can.
(Al-Baqarah: 21I
This Qur’anic verse means that if you have killed in the prohibited Month, they have kept you back from the way of Allah with their unbelief in Him, and from the sacred Mosque, and have driven you from it when you were its people. This is a more serious matter in the sight of Allah than the killing of those of them whom you have slain. ‘. Tumult and oppression is worse than slaughter,’ means that the unbelievers used to seduce the Muslim in his religion until they made him return to unbelief after believing, and that is worse in the sight of Allah than killing. They used to persist in doing so without repentance. Allah, Most High, says,
‘Nor will they cease fighting you until they turn you back from your faith if they can.
Ibn Ishaq continued saying that when the Glorious ,Qur’an came down about that and Allah relieved the Muslims of their anxiety in the matter, the Messenger of Allah (peace and blessings of Allah be upon him) took the caravan and the prisoners. Quraish sent to him to redeem ‘ Uthman and Al
Hakam, and the Messenger (peace and blessings of Allah be upon him) said, “We will not let you redeem them until our two companions come, meaning Sa’d and ‘Utbah, for we fear on them on your account. If’ you kill them, we will kill your two friends.” So, when Sa’d and ‘Utbah turned up, the Messenger of Allah (peace and blessings of Allah be upon him) let them redeem them.
As for Al-Hakam, he became a good Muslim and stayed with the Messenger of Allah (peace and blessings of Allah be upon him) until he was killed a martyr at Bi’r Ma’unah. ‘Uthman went back to Makkah and died there as unbeliever.
Ibn Ishaq added that when ‘ Abdullah and his companions were relieved of their anxiety when the Qur’an came down, they were anxious for reward and therefore asked the Messenger of Allah (peace and blessings of Allah be upon him) saying, “Oh Messenger of Allah, can we hope that it will count as a raid for which we shall be given the reward of the Mujahideen?’ Then, Allah, Most High, revealed the following Qur’anic verse.
Those who believe and those who suffered exiles and fought (and strove and struggled) in the path of Allah, – they have the hope of the Mercy of Allah: and Allah is Oft-forgiving, Most Merciful. (Al-Baqarah: 218)
In this verse, Allah gave them the greatest hopes therein.
The Occasion of the Battle
In more than one Qur’anic verse, Allah, Most High, refers to the Battle of Badr. For example, He, Most High, says,
And Allah had helped you at Badr, when ye were helpless: then fear Allah; thus may ye show your gratitude.
(Al ‘Imran: 123)
Just as thy Lord ordered thee out of thy house in truth, even though a party among the believers disliked it, disputing with thee concerning the truth after it was made manifest, as if they were being driven to death while they see it. Behold! Allah promised you one of the two parties, that it should be yours: Ye wished that the one unarmed should be yours, but Allah willed to establish the truth according to His words, and to cut off the roots of the unbelievers;- that He might establish Truth and prove Falsehood false, distasteful though it be to those in guilt.
(Al-Anfal: 5-8)
Ibn Ishaq (may Allah bestow mercy on him) said that the Messenger of Allah (peace and blessings of Allah be upon him) heard that Abu Sufyan Ibn Harb was coming from Syria with a large caravan of Quraish, containing their money and merchandise, accompanied by some thirty or forty men, of whom were Makhramah Ibn Naoufal and ‘ Amr Ibn Al-‘ Aas.
The Messenger of Allah (peace and blessings of Allah be upon him) summoned the Muslims and said,
“This is the caravan of Quraish which contains their money. Go out to attack it; perhaps Allah will give it as a prey.”
People answered his call; some eagerly, others reluctantly, because they had not thought that the Messenger of Allah (peace and blessings of Allah be upon him) would go to war. When he got near Al-Hijaz, Abu Sufyan was seeking news from the riders, he went until he got news that Muhammad has called his Companions against him and his caravan. He took alarm at that and hired Damdam Ibn ‘Amr Al-Ghifari to go to Makkah, ordering him to call out Quraish in defense of their property, and to tell them that Muhammad was lying in wait for it with his Companions. So Damdam left for Makkhah at full speed.
In this context, Al-Bukhari narrated the following narration:
‘ Abdullah Ibn Mas’ud narrated from Sa’d Ibn Mu’adh that the latter was an intimate friend of Umaiyah Ibn Khalaf and whenever Umaiyah passed through Madina he used to stay with Sa’d, and whenever Sa’d went to Makkah, he used to stay with Umaiyah. When Allah’s Messenger (peace and blessings of Allah be upon him) arrived at Madinah, Sa’d went to perform ‘ Umrah and stayed at Umaiyah’s home in Makkah. He said to Umaiyah, “Tell me of a time when (the mosque) is empty so that I may be able to perform Tawaf around the Kabah.” So Umaiyah went with him about midday. Abu Jahl met them and said, “O Abu Safwan! Who is this man accompanying you?” He said, “He is Sa’d.” Abu Jahl addressed Sa’d, saying, “I see you wandering about safely in Makkah in spite of the fact that you have given shelter to the people who have changed their religion (i.e., became Muslims) and have claimed that you will help them and support them. By Allah, if you were not in the company of Abu Safwan, you would not be able to go your family safely.” Sa’d, raising his voice, said to him, “By Allah, if you should stop me from doing this (i.e., performing Tawaf) I would certainly prevent you from something which is more valuable for you, that is, your passage through Madinah.” On this, Umaiyah said to him, “O Sa’d do not raise your voice before Abu-l-Hakam, the chief of the people of the valley (of Makkah).” Sa’d said, “O Umaiyah, stop that! By Allah, I have heard Allah’s Messenger predicting that the Muslims will kill you.” Umaiyah asked, “In Makkah?” Sa’d said, “I do not know.” Umaiyah was greatly scared by that news.
When Umaiyah returned to his family, he said to his wife, “0 Umm Safwan! Don’t you know what Sa’d told me?” She said, “What has he told you?” He replied, “He claims that

Muhammad has informed them (i.e., Companions) that they will kill me. I asked him, ‘In Makkah?’ He replied, ‘ I do not know.’ Then Umaiyah added, “By Allah, I will never go out of Makkah.” But when the day of (the Ghazwah of) Badr came, Abu Jahl called the people to war, saying, “Go and protect your caravan.” But Umaiyah disliked to go out (of Makkah). Abu Jahl came to him and said, “O Abu Safwan! If the people see you staying behind though you are the chief of the people of the valley, then they will remain behind with you.” Abu Jahl kept on urging him to go until he (i.e., Umaiyah) said, “As you have forced me to change my mind, by Allah, I will buy the best camel in Makkah. Then Umaiyah said (to his wife). “O Umm Safwan, prepare what I need (for the journey).” She said to him, “O Abu Safwan! Have you forgotten what your Yathribi brother told you?” He said, “No, but I do not want to go with them but for a short distance.” So when Umaiyah went out, he used to tie his camel wherever he camped. He kept on doing that until Allah caused him to be killed at Badr.”
On reaching Quraish, Damdam cried out, “O Quraish, the transport camels, the transport camels! Muhammad and his Companions are lying in wait for your property, which is with Abu Sufyan. I do not think that you will overtake it. Help! Help!”
Answering the call of Damdam, the Quraishi men said, “Do Muhammad and his Companions think this is going to be like the caravan of Ibn Hadrami.” Every man of them either went himself or sent someone in his place. So all went; not one of their nobles remained behind except Abu Lahab Ibn ‘Abdul-Mutalib.
There were nine hundred fifty men and two hundred horses; the women also went along to cheer the men on with their singing.
On the other side, according to Ibn Ishaq, the Messenger of Allah (peace and blessings of Allah be upon him) set out with his followers. It was the month of Ramadan. Ibn Umm Maktum was ordered by the Prophet (peace and blessings of Allah be upon him) to lead the Muslims in prayer and Abu Lubabah was appointed as the ruler of Madinah until the return of the Prophet (peace and blessings of Allah be upon him). The Messenger of Allah (peace and blessings of Allah be upon him) gave the flag, which was a white flag, to Mus’ ab Ibn ‘ Umair.
The Messenger of Allah (peace and blessings of Allah be upon him) was proceeded by two black flags, one with ‘ Ali Ibn Abi Talib called Al-‘Uqab, and the other with one of the Ansar. According to Ibn Hisham, the latter was Sa’d Ibn Mu’adh. The Muslim army had seventy camels on which men rode in turns. The Messenger of Allah (peace and blessings of Allah be upon him) with ‘ Ali Ibn Abi Talib and Marthad Ibn Abi Marthad rode one camel in turn
Muslims Goes out to Meet the Caravan
Al-Bukhari narrated on the authority of Ka’ b Ibn Malik that Ka’b said, “I never failed to join the Messenger of Allah (peace and blessings of Allah be upon him) in any of his Battles except in Tabuk. However, I did not take part in the Battle of Badr, but none, who failed to take part in it, was blamed, for the Messenger of Allah (peace and blessings of Allah be upon him) had gone out to meet the caravan of Quraish, but Allah caused them (i.e., Muslims) to meet their enemy unexpectedly (with no pervious intention).”
Ibn Ishaq said that the Messenger of Allah (peace and blessings of Allah be upon him) took the road to Makkah by the upper route from Madinah, then by Al-‘Aqiq, Dhul Hulaifah, and Ulat Al-Jaish. Then he (peace and blessings of Allah be upon him) passed Turban, Malal, Ghamisu’l Hamam, Sukhayratu ‘1-Yamam, As-sayalah, then by the ravine of Ar-Rauha to Shunakah, which is the direct route, until at Trqu-1-Zabyah he met a nomad. The Companions asked him about the news of Quraish, but found that he had no news. People, then, said to him, “Salute the Messenger of Allah (peace and blessings of Allah be upon him)”. The man asked, “Have you got the Messenger of Allah (peace and blessings of Allah be upon him) with you?” When they answered him that they had, he said, “If you are the Messenger of Allah, then tell me what is in the belly of my she-camel here.”
Salamah Ibn Salamah Ibn Waqsh said to the nomad: “Don’t question the Messenger of Allah (peace and blessings of Allah be upon him), but come to me and I will tell you about it. You have leapt upon her and she has in her belly a little goat from you!’ The Messenger of Allah (peace and blessings of Allah be upon him) said, “Enough! You have spoken obscenely to the man.’ Then he turned away from Salamah.
The Messenger of Allah (peace and blessings of Allah be upon him) stopped at Sajsaj which is the well of Ar-Rauha’; then went on to Al-Munsaraf, leaving the Makkan road on
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the left and went to the right to Al-Naziyah making for Badr. Arrived in its neighborhood, he crossed a valley called Ruhqan between Al-Naziyah and the pass of Al-Safra’; then along the pass; then he debauched from it until when near Al-Safra’ he sent Basbas Ibn ‘Amr Al-Juhani, an ally of Ibn Sa’idah, and ‘Adi Ibn Abi Az-Zughaba’ Al-Juhani, an ally of Ibn An-Najjar, to Badr to scout for news about Abu Sufyan and his caravan.
Ibn Ishaq continued saying that having sent them on ahead, he moved off and when he got to AI-Safra’, which is a village between two mountains; he asked what their names were. He was told that they-were Muslih and Mukhri. He asked about their inhabitants and was told that they were Banul-Nar and Banul-Hruq, two clans of Banul-Ghifar.
The Messenger of Allah (peace and blessings of Allah be upon him) drew ill omen from their names and so disliked them that he refused to pass between them, so he lift them and Al-Safra’ on his left and went to the right to a valley called Dhafiran which he crossed and then halted.
News came to the Messenger of Allah (peace and blessings of Allah be upon him) that Quraish had set out to protect their caravan. Having delivered these news to his Companions, he (peace and blessings of Allah be upon him) asked their advice. Abu Bakr and then ‘ Umar (may Allah be pleased with them) got up and spoke well. Then, Al-Miqdad got up and said, “O Messenger of Allah! Go where Allah orders you for we are with you. We will not say as the children of Israel said to Moses, ‘You and your Lord go and fight and we will stay at home,’ but you and your Lard go and fight, and we will fight with you. By Allah! If you were to take us to Bark Al-Ghimad, we would fight resolutely with you against its defenders until you gained it.” The Messenger of Allah (peace and blessings of Allah be upon him) thanked him and prayed Allah on his behalf.
Then, the Messenger of Allah (peace and blessings of Allah be upon him) said, “0 people! Give me advice,” by which he meant the Ansar; this is because they formed the majority, and because when they had paid homage to him in Al-‘ Aqabah they stipulated that they were not responsible for his safety until he entered their territory, and that when he was there they would protect him as they did their wives and children. So, the Messenger of Allah (peace and blessings of Allah be upon him) was afraid that the Ansar would not feel obliged to help him unless he was attacked by an enemy in Madinah, and that they would not feel it incumbent upon them to go with him against an enemy outside their territory.
Having heard this, Sa’d Ibn Mu’adh said, “It seems as if you mean us,” and when he said that he did, Sa’d said, “We believe in you, we declare your truth, and we witness that what you have brought is the truth, and we have given you our word and agreement to hear and obey; so go where you wish, we are with you; and by Allah, if you were to ask us to cross this sea and you plunged into it, we would plunge into it with you, not a man would stay behind. We do not hate that you might order us to face your enemy tomorrow. We, in fact, are patient in war and trustworthy in combat. It may be that Allah will make you see what pleases you from us; so take us along with Allah’s blessing.”
The Messenger of Allah (peace and blessings of Allah be upon him) was delighted at Sa’d’s words which greatly encouraged him. Then he said,
“Go forward; I give you glad tiding that Allah has promised me one of the two good things: martyrdom or victory. By Allah, it is as though I see the place where the people (enemies) would be killed.” Ibn Mas’ud (may Allah be pleased with him), commented on the above scene, saying, “I witnessed Al-Miqdad Ibn Al-Aswad in a scene which would have been dearer to me than anything had I been the hero of that scene. He (i.e., Al-Miqdad) came to the Prophet (peace and blessings of Allah be upon him) while the Prophet (peace and blessings of Allah be upon him) was urging the Muslims to fight with the pagans. Al-Miqdad said, ‘We will not say as the People of Moses said: Go you and your Lord and fight you two. But we shall fight on your right and on your left and in front of you and behind you.’ I saw the face of the Prophet (peace and blessings of Allah be upon him) getting bright with happiness, for that saying delighted him.”
Afterwards, as Ibn Isaq reported, the Prophet (peace and blessings of Allah be upon him) journeyed from Dhafran and went over passes called Asafir. Then he dropped down from them to a town called Ad-Diyah and left Al-Hanan on the right. This was a sand-hill like a large mountain. Then he (peace and blessings of Allah be upon him) stopped near Badr and he and one of his Companions – Ibn Hisham said this Companion was Abu Bakr – went until he stopped by an old man of the Bedouin and inquired about Quraish and about Muhammad and his Companions, and what he had heard about them. The old man said, “I won’t tell you before you tell me which party you belong to.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “If you tell us we will tell you.” The man said, “Should this be for that?’ “Yes,” he replied. The man said, “I have heard that Muhammad and his Companions went out on such-and-such a day. If that is true, today they are in such-and-such a place, referring to the place in which the Messenger of Allah (peace and blessings of Allah be upon him) actually was; and I heard that Quraish went out in such-and-such a day, and if this is true, today they are in such-and-such a place,’ meaning the one in which they actually were.” When he had finished he said, “Of whom are you?” The Messenger of Allah (peace and blessings of Allah be upon him) said, “We are from Ma.”
[T. ‘Ma’ is an Arabic word that means water. The Prophet (peace and blessings of Allah be upon him) did not tell lie for man is created from water (semen) as Allah says in Sural At-Tariq, verse number 6.1
Then he left him, while the old man was saying, “What does ‘from Ma’ mean? Is it from the water of Iraq?” Ibn Hisham said, “This man was known as Sheikh Sufyan Ad Dimiri.”
Then the Messenger of Allah (peace and blessings of Allah be upon him) returned to his Companions; and when night fell he sent ‘Ali Ibn Abi Talib, Az-Zubair Ibn Al-‘ Awam and Sa’d Ibn Abi Waqqas with a number of his Companions to the well at Badr in quest of news of both parties, according to what Ibn Ishaq narrated. Ibn Ishaq added that they fell in with some water-camels of Quraish, among whom were Aslam, a slave of Banu Al-Hajaj, and ‘ Arid Abu Yassar, a slave of Banu Al-‘Aas Ibn Sa’id, and they brought them along and questioned them while the Messenger of Allah (peace and blessings of Allah be upon him) was standing praying.
They said, “We are the water-men of Quraish; they sent us to get them water.” The Companions were displeased at their report, for they hoped that they would belong to Abu Sufyan, so they beat them. When they had beaten them. The two men said, “We belong to Abu Sufyan;” so the Companions let them go.
Having completed his Prayer, the Messenger of Allah (peace and blessings of Allah be upon him) said, “When they told you the truth, you beat them; and when they lied, you freed them. They told the truth; they do belong to Quraish. Tell me you two about Quraish!” The two men replied, “They are behind this hill which you see on the farthest side.” The hill was Al-‘ Aqnaqal. The Messenger of Allah (peace and blessings of Allah be upon him) asked them how many they were, and when they said, “Many,” he asked for the number, but they did not know; so he asked them how many camels they slaughtered every day, and they said nine or ten, the Messenger of Allah (peace and blessings of Allah be upon him) said, “The people are between nine hundred and a thousand.” Then he asked how many nobles of Quraish were among them. They said, “‘Utbah, Shaybah, Abu Al-Bukhtari Ibn Hisham; Hakim Ibn Hizam, Nawfal Ibn Khuwalid, Al Harith Ibn “Amir Ibn Nawfal, Al-Nadr Ibn Al-Harith, Zanf ah Ibn Al-Aswad, Abu Jahl Ibn Hisham, Umaiyyah Ibn Khalaf, Nabih and Munabh, the two sons of Al-Hajaj, Sahil Ibn ‘Amr, and’Amrlbn Wudd.” The Messenger of Allah (peace and blessings of Allah be upon him) went to the people and said,
“This Makkah has thrown to you the pieces of its liver!” Basbas and ‘Adi has gone on until they reached Badr, and halted on a hill near the water, then they took an old skin to fetch water while Majdi Ibn ‘Amr Al-Juhani was by the water. ‘Adi and Basbas heard two girls from the village discussing a debt, and one said to the other, “The caravan will come tomorrow or the day after and I will work for them and pay you what I owe you.” Majdi said, “You are right,” and he made arrangements with them. ‘Adi and Basbab overheard this and rode off to the Prophet (peace and blessings of Allah be upon him) and told him what they had overheard.
Ibn Ishaq continued saying that Abu Sufyan went forward to get in front of the caravan as a precautionary measure until he came down to the water and asked Majdi if he had noticed anything. He replied that he has seen nothing untoward: merely two riders had stopped on the hill and taken water away in a skin. Abu Sufyan came to the spot where they has halted, picked up some camel dung and broke it in pieces and found that it contained date-stones. “By Allah,” he said, “This is the fodder of Yathrib.” He returned at once to his companions and changed the caravan’s direction from the road to the seashore leaving Badr on the left, traveling as quickly as possible. Quraish, on the other hand, advanced forward until Al-Juhafah.
On his part, when Abu Sufyan saw that he has saved his caravan he sent word to Quraish, “Since you came out to save your caravan, your men, and your property, and Allah has delivered them, go back.” Abu Jahl said, “By Allah, we will not go back until we have been to Badr – Badr was the site of one of the Arab fairs where they used to hold a market every year – for we will spend three days there, slaughter camels and feast and drink wine, and the girls shall play for us. The Arabs will hear that we have come and gathered together, and will respect us in future! So come on!”
However, Al-Akhnas Ibn Shuraiq Al-Thaqafi, an ally of Banu Zuhrah, refused to join Quraish in doing this since Allah had saved the caravan. Therefore, Banu Zuhrah returned with Al-Akhnas and these two tribes were not represented at all. Also, there was some discussion between Talib Ibn Abu Talib, who was with the army, and some of Quraish. The latter said, “We know, O Banu Hashim, that if you have come out with us, your heart is with Muhammad.” So, Talib and some others returned to Makkah.
Quraish went on until they halted on the farther side of the valley behind Al-‘Aqanqal. The bed of the valley – Yalyal – was between Badr and Al-‘Aqanqal, the hill behind which lay Quraish, while the wells at Badr were on the side of the valley bed nearest to Madinah.
The Glorious Qur’an describes that situation, saying,
Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on the lower ground than ye. Even if ye had made it a mutual appointment to meet, ye would certainly have failed in the appointment. (Al-Anfal: 42)
Allah, Most High, sent rain which turned the soft sand of the valley into a compact surface which did not hinder the Messenger’s movements, but gravely restricted the movements of Quraish. The Qur’an speaks about that situation, saying, He caused rain to descend on you from heaven, to clean you therewith, to remove from you the stain of Satan, to strengthen your hearts, and to plant your feet firmly therewith.? (Al-Anfal: 11)
Moreover, Allah, Most High, sent down victory upon them in his saying, Remember thy Lord inspired the angles (with the message): T am with you: give firmness to the believers: I will instill terror into the hearts of the unbelievers: Smite ye above their necks and smite all their finger-tips off them. That is because they contended against Allah and His Messenger: If any contend against Allah and His Messenger, Allah is strict in punishment. (Al-Anfal:12-13) This was on the night of Friday, 1Ith Ramadan, 2 AH. The Messenger of Allah (peace and blessings of Allah be upon hirn) passed the whole night praying and invoking Allah in prostration saying mostly,
“O the Living, the Eternal,
“He (peace and blessings of Allah be upon him) persisted in calling Allah with this Du^a’. Ibn Ishaq said that the Messenger of Allah (peace and blessings of Allah be upon him) went forth to hasten his Companions to the water and when he got to the nearest water of Badr he halted. Al-Hubab Ibn Mundhir Ibn Al-Jamuh said, “O Messenger of Allah! Is
this a place which Allah has ordered you to occupy, so that we can neither advance nor withdraw from it, or is it a matter of opinion and military tactics?” When he replied that it was the latter he pointed out that it was not the place to stop but that they should go on to the water nearest to the enemy and halt there, stop up the wells beyond it, and construct a cistern so that they would have plenty of water; then they could fight their enemy who would have nothing to drink. The Messenger of Allah (peace and blessings of Allah be upon him) agreed that this was an excellent plan and they acted accordingly.
Ibn Ishaq added that Sa’d Ibn Mu’adh said, “O Prophet of Allah, let us make a booth (of palm-branches) for you to occupy and have your riding camels standing by; then we will meet the enemy and if Allah gives us the victory that is what we desire; if the worst occurs you can mount your camel and join our people who are left behind, for they are just as deeply attached to you as we are. Had they thought that you would be fighting they would not have stayed behind. Allah will protect you by them; they will give you counsel and fight with you.”

The Messenger of Allah (peace and blessings of Allah be upon him) thanked him and blessed him. Then a booth was constructed for the Messenger of Allah (peace and blessings of Allah be upon him) and he remained there.
Quraish, having marched forth at daybreak, now came on. When the Messenger of Allah (peace and blessings of Allah be upon him) saw them descending from the hill ‘Aqanqal into the valley he cried,
“O Allah! Here come Quraish in their vanity and pride contending with you and calling your Messenger a liar. O Allah! Grant the help, which you have promised me. Destroy them this morning!”
Before uItering these words he had seen among the enemy ‘Utbah Ibn Rabi ah, mounted on a red camel of his, and said,
“If there is any good in any of them, it-will be with the man on the red camel: If they obey him, they will take the right way.”
When Quraish encamped, some of them, Hakim Ibn Hizam was one of them, went to the cistern of the Messenger of Allah (peace and blessings of Allah be upon him) to drink. “Let them be!” he said; and all men that drank of it on that day was killed, except Hakim, who afterwards became a good Muslim and used to say, when he was earnest in his oath, “Nay, by Him who saved me on the day of Badr.”
Regarding the number of Muslims at Badr, Al-Bakhari reported that Al-Bara’ said that the Companions of (the Prophet) Muhammad who took part in Badr told me that their number was that of Saul’s (i.e., Talut’s) companions who crossed the river (of Jordan) with him and they were over three-hundred-and-ten men. By Allah, none crossed the river with him but a believer.”
Al-Bara’ also narrated that I and Ibn ‘Umar were considered too young (to take part) in the Battle of Badr, and the number of the Al-Muhajirrun worriers were over sixty (men) and the Ansar were over 249.
About Badr, the Glorious Qur’an speaks, saying,
-Remember in thy dream Allah showed them to thee as few: if He had shown them to thee as many, ye would surely have disputed in (your) decision: but Allah saved (you): for He knoweth well the (secrets) of (all) hearts. And remember when ye met, He showed them to you as few in your eyes, and He made you appear as contemptible in their eyes: that Allah might accomplish a matter already decided, (Al-Anfal: 43-44)
Al-Amaui commented on the above Qur’anic verse saying that on the night of Badr, the Prophet (peace and blessings of Allah be upon him) slept and ordered his men not to fight until he permit them to do so. Then Abu Bakr (my Allah be pleased with him) woke him up, saying, “They (Quraish) became so nears!” The Messenger of Allah (peace and blessings of Allah be upon him) got up after Allah had made him to see the army of Quraish in a vision.
Out of divine wisdom, both parties saw the other as small in number. This is clear in the aforementioned Qura’nic verses.
According to Ibn Ishaq and other scholars of Siyrah, the Prophet (peace and blessings of Allah be upon him) preferred the men to fight in ranks. As they prepared to march he noticed that someone had stepped out in front of the others; the Prophet (peace and blessings of Allah be upon him) prodded him in the side with an arrow, saying, “Stand in line!” The man, Sawad (may Allah be pleased with him), exclaimed, “You have hurt me, 0 Messenger of Allah! Allah has sent you to be just and good.” On his part, the Prophet (peace and blessings of Allah be upon him) lifted his shirt and said, “Then do the same to me.” The man approached and kissed him on the spot instead, saying, “0 Messenger of Allah, you see what is before us and I may not survive the Battle. If this is my last time with you, I want the last thing I do in life to be this.” Shortly after he went into Battle, Sawad died a martyr.
Having examined the ranks, the Prophet (peace and blessings of Allah be upon him) then went to the booth, Abu Bakr stayed with him, while Sa’d Ibn Mu’adh, with several of the Ansar, stood outside guarding the booth.
The Kindle of War
According to the scholars of Siyrah, the Battle began in a single combat when one of Quraish, Al-Aswad Ibn ‘Abd Al Asad Al-Makhzumi, swore that he would drink from the Muslims’ reservoir and then destroy it, or die in the attempt. Hamzah, the Prophet’s uncle, came forward to face him and killed him. Three of the most important men of Quraish –
‘Utbah Ibn Rabfah, his brother Shaibah and his son Al Walid – stepped forward and gave out a challenge for a single combat. Three men of the Ansar came out against them: ‘Awf and Mu’adh, the sons of Al-Harith, as well as ‘Abudullah Ibn Rawahah. The Quraishi men said, “Who are you?” They answered, “Some of the Ansar,” whereupon the Quraishi men shouted, “O Muhammad! Send forth against us our peers of our tribe!” Therefore, the Prophet (peace and blessings of Allah be upon him) sent out ” Ali, Hamzah and v Ubaidah Ibn Al-Harith to face them. It was not long before Hamzah and ‘Ali had killed their opponents. As for ‘Ubaidah, he had wounded his enemy but was wounded himself, and so his two companions killed the Quraishi man and cried, ” ‘Ubaidah back to the safety of the Muslim ranks.”
In this context, Al-Bukhari narrated on the authority of Abu Dharr who said, “The following Qur’anic verse that reads,
These two opponents (believers and unbelievers) dispute with each other about their Lord,
(Al-Hajj: 19
was revealed concerning six men from Quraish, namely, ‘Ali, Hamzah, ‘Ubaidah Ibn Al-Harith; Shaibah Ibn RabLah, ‘Utbah Ibn Rab’ah and Al-Walid Ibn ‘Utbah.”
Likewise, Abu Mijlaz narrated from Qais Ibn ‘Ubadd that ‘Ali Ibn Abi Talib said, “I shall be the first man to kneel down before (Allah), the Merciful to receive His judgment on the day of Judgment (in my favor).” Qais Ibn ‘Ubadd also said, “The following Qur’anic verse was revealed in their connection:
These two opponents (believers and unbelievers) dispute with each other about their Lord, (Al-Hajj: 19)
(I refer to) those who fought on the day of Badr, namely, ‘Ali, Hamzah, ‘Ubaidah Ibn Al-Harith; Shaibah Ibn RabLah, ‘Utbah Ibn Rab’ah and Al-Walid Ibn ‘Utbah.”
The first one of the Muslim army who died a martyr was Mahja’, the slave of Umar Ibn Al-Khattab; the second was Harithah Ibn Suraqah. Both Al-Bukhari and Muslim narrated on the authority of Anas that Harithah was martyred on the day (of the Battle) of Badr, and he was a young boy then. His mother came to the Prophet and said, “O Messenger of Allah! You know how dear Harithah is to me. If he is in Paradise, I shall remain patient, and hope for reward from Allah, but if it is not so, then you shall see what I do?” He said,
“May Allah be merciful to you! Have you lost your senses? Do you think there is only one Paradise? There are many Paradises and your son is in the (most-superior) Paradise of Al-Firdaus.”
Ibn Ishaq said that the two armies advanced and drew near to one another. The Messenger of Allah (peace and blessings of Allah be upon him) ordered his Companions not to attack until he gave the word, and if the enemy should surround them, they were to keep them off with showers of arrows. Al-Bukhari narrated on the authority of Abu Usaid who said, “On the day of (the Battle of) Badr, Allah’s Messenger (peace and blessings of Allah be upon him) said to us,

‘When your enemy comes near to you (i.e., overcome you by sheer number), shoot at them but use your arrows sparingly. “‘
The Prophet (peace and blessings of Allah be upon him) remained in the hut with Abu Bakr praying earnestly to Allah to protect Muslims and grant them victory. In this context, Allah, Most High, says in the Glorious Qur’an,
Remember ye implored the assistance of your Lord. And He answered you: ‘I will assist you with a thousand of the angels, ranks on ranks. Allah made it but a message of hope, and an assurance to your hearts: (in any case) there is no help except from Allah: and Allah is Exalted in power, Wise. (Al-Anfal: 9-10)
Al-Bukhari narrated on the authority of Ibn ‘Abbas (may Allah be pleased with them both) who said, “On the day of the Battle of Badr, the Prophet (peace and blessings of Allah be upon him) said,
‘O Allah! I appeal to You (to fulfill) Your Covenant and Promise. O Allah! If Your Will is that none should worship You (then give victory to the pagans)!’
Then Abu Bakr took hold of him by the hand and said, “This is sufficient for you.” The Prophet (peace and blessings of Allah be upon him) came out saying, Their multitude will be put to flight and they will show their backs. (AI-Qamar: 45)
Ibn Ishaq said that the Messenger of Allah (peace and blessings of Allah be upon him) persisted in praying to Allah to grant him victory, which He had promised to him, and among his words were these:
“O Allah! If this band perish today, you will be worshiped no more
But Abu Bakr said, “O Prophet of Allah, your Lord will fulfill His promise to you.” While the Messenger of Allah (peace and blessings of Allah be upon him) was in the hut he slept a light sleep; then he awoke and said,
“Be of good cheer, O Abu Bakr. Allah’s help is coming to you. Here is Gabriel holding the rein of a horse and leading it. The dust is upon his front teeth.”
Then the Messenger of Allah (peace and blessings of Allah be upon him) went forth to the people and incited them, saying,
“By the One in Whose Hand is the soul of Muhammad, no man will be slain this day fighting against them with steadfast courage advancing not retreating but Allah will cause him to enter Paradise.”
Umair Ibn AI-Humam was eating some dates, which he had in his hand. “Fine, fine!” said he, “Is there nothing between me and my entering Paradise save to be killed by these men?” He flung the dates from his hand, seized his sword and fought against them until he was slain.
At Badr, the angels participated in fighting. Al-Bukhari narrated on the authority of Rafi’Al-Zurqi who was one of the Badr warriors that Gabriel came to the Prophet (peace and blessings of Allah be upon him) and said,
“How do you look upon the warriors of Badr among yourselves?” The Prophet (peace and blessings of Allah be upon him) said, “As the best of the Muslims.” Or said a similar statement. On that, Gabriel said, “And so are the Angels who participated in the Badr.”
In this context, Ibn Ishaq reported that waqid Al-Laith said that I was pursuing a polytheist at Badr to smite him, when his head fell off before I could get at him with my sword, and I knew that someone else had killed him. Ibn ‘Abbas (may Allah be pleased with them both) said that the Angels did not fight in any Battle but Badr. In the other Battles they were there as reinforcements, but they did not fight.

Muslims’ Victory
Athough the Muslims were much fewer in number, they gained a great victory, destroyed the army of Quraish and killed most of its leaders. Among the leading men of Quraish who killed were Abu Jahl and Umayyah Ibn Khalaf, who was killed by his former slave, Bilal.
Abu Talhah narrated that on the dav of Badr the Prophet (peace and blessings of Allah be upon him) ordered that the corpses of twenty-four leaders of Quraish should be thrown into one of the dirty dry wells of Badr. (It was a habit of the Prophet, peace and blessings of Allah be upon him, that whenever he conquered some people, he used to stay at the Battlefield for three nights) So, on the third day of the Battle of Badr, he ordered that his she-camel be saddled, then he set out, and his Companions followed him saying among themselves, “Definitely he (i.e., the Prophet) is proceeding for some great purpose.” When he halted at the edge of the well, he addressed the corpses of the Quraishi infidels by their names and their fathers’ names, “0 so-and-so, son of so and-so and 0 so-and-so, son of so-and-so! Would it have pleased you if you had obeyed Allah and His Messenger? We have found true what our Lord promised us. Have you too found true what your Lord promised you?” ‘Umar said, “O Allah’s Messenger! You are speaking to bodies that have no souls!” Allah’s Messenger (peace and blessings of Allah be upon him) said, “By Him in Whose Hand Muhammad’s soul is, you do npt hear, what I say better than they do.”
Commenting on this narration, Qatadah said, “Allah brought them to life (again) to let them hear him, to reprimand them and slight them and take revenge over them and caused them to feel remorseful and regretful.”
Moreover, I0 men of Quraish had been taken prisoners. On his part, the Messenger of Allah (peace and blessings of Allah be upon him) consulted his Companions regarding the captives.

Muslim narrated on the authority of ‘Umar Ibn Al Khattab who said that when it was the day on which the Battle of Badr was fought, the Messenger of Allah (peace and blessings of Allah be upon him) cast a glance at the infidels, and they were one thousand while his own Companions were three hundred nineteen. The Prophet (peace and blessings of Allah be upon him) turned (his face) towards the Qiblah. Then he stretched his hands and began his supplication to his Lord,
“O Allah, accomplish for me what You have promised to me. O Allah, bring about what You have promised to me. O Allah, if this small band of Muslims is destroyed, You will not be worshiped on this earth. ”
He continued his supplication to his Lord, stretching his hands, facing the Qiblah, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said, “O Prophet of Allah, this prayer of yours to your Lord will suffice you, and He will fulfil for you what He has promised you.’ So Allah, the Glorious and Exalted, revealed (the Qur’anic verse),
Remember ye implored the assistance of your Lord. And He answered you: I will assist you with a thousand of the Angels, ranks on ranks,’ So Allah helped him with angels. (Al-Anfal: 9)
Abu Zumail said that this hadith was narrated to him by Ibn ‘Abbas (may Allah be pleased with them) who said that while on that day a Muslim was chasing a disbeliever who was going ahead of him, he heard over him the swishing of the whip and the voice of the rider saying: Go ahead, Haizi’m! He glanced at the polytheist who had (now) fallen down on his back. When he looked at him (carefully he found that) there was a scar on his nose and his face was torn as if it had been lashed with a whip, and had

turned green with its poison. An Ansari came to the Messenger of Allah (peace and blessings of Allah be upon him) and related this (event) to him. He said,
“You have told the truth. This was the help from the third heaven.”
The Muslims on that day (i.e., the day of the Battle of Badr) killed seventy persons and captured seventy. The Messenger of Allah (peace and blessings of Allah be upon him) said to Abu Bakr and ‘Umar (may Allah be pleased with them both), “What is your opinion about these captives?” Abu Bakr said, “They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Allah may guide them to Islam.” Then the Messenger of Allah (peace and blessings of Allah be upon him) said, “What is your opinion, Ibn Khattab?” He said, “Messenger of Allah, I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over ‘Aqil to ‘Ali that he may cut off his head, and hand over such and such relative to me that I may cut off his head. They are leaders of the disbelievers and veterans among them.” ‘Umar said, “The Messenger of Allah (peace and blessings of Allah be upon him) approved the opinion of Abu Bakr and did not approve what I said. The next day when I came to the Messenger of Allah (peace and blessings of Allah be upon him), I found that both he and Abu Bakr were siting shedding tears. I said, ‘Messenger of Allah, why are you and your Companion shedding tears? Tell me the reason. For I will weep too, if not, I will at least pretend to weep in sympathy with you.’ The Messenger of Allah (peace and blessings of Allah be upon him) said, T weep for what has happened to your companions for taking ransom (from the prisoners). I was shown the torture to which they were subjected. It was brought to me as close as this tree (he pointed to a tree close to him).'” Then Allah revealed the Qur’anic verse:
It is not fitting for a prophet that he should have prisoners of war until he hath subdued the land . . . but now enjoy what ye took in war, lawful and good. (Al-Anfal: 6I-69)
The Division of the Spoils of War
According to the scholars of Siyrah, Muslims who to took part in Badr differed on dividing the booty. At Badr, Muslims were three parties, namely, a group defended the Prophet (peace and blessings of Allah be upon him); a group fought and pursued the enemy and a group collected the spoils. Each group claimed that it had the right to take the booty. When they quarreled about the booty, Allah took it out of their hands and gave it to the Messenger (peace and blessings of Allah be upon him), and he divided it equally among them.
In this context, Allah, Most High, says,
They ask thee concerning (things taken as) spoils of war. Say: ‘(Such) spoils are at the disposal of Allah and the Messenger: so fear Allah and keep straight the relations between yourselves. Obey Allah and his messenger, if ye do believe? (Al-Anfal)

Seerat Mustafa – Maulânâ Hâfiz Muhammad Idrîs Kândhalwî Sâhib
Ghazwāt and Sarāyā
Military Expeditions
A chapter dealing with the inimitable sacrifices of the Sahābah in the path of Allāh Ta‘ālā and the execution of the rebellious villains in the various military campaigns.
Only when the divine commandment of Jihād was issued, Rasūlullāh launched an offensive against the disbelievers or he despatched an army to the various regions.
The battle in which Rasūlullāh himself participated is referred to as a Ghazwah in the technical jargon of the scholars of Siyar whilst the expedition in which he did not participate is referred to as Sariyyah or B‘ath.
Number of Ghazwāt
According to Mūsā bin ‘Aqabah, Muhammad bin Ishāq, Wāqidī, Ibn S‘ad, Ibn Jawzī and Dimyātī ‘Irāqī, there were a total of twenty-seven Ghazwāt in which Rasūlullāh participated. Sa‘īd bin Musayyab10 عليه هللا رحمة documents twenty four whilst Jābir bin ‘Abdullāh11 reports that there were twenty one Ghazwāt. Zaid bin Arqam12 narrates that the Ghazwāt totalled just nineteen.
‘Allāmah Suhaylī says that the reason for this discrepancy in the number of Ghazwāt is that some scholars perhaps combined two or more Ghazwāt into one because they occurred round about the same time within a single journey. This is why they considered the number of Ghazwāt to total less in number. Another reason could be that perhaps some of the scholars or narrators had no knowledge of some of these expeditions.13
Number of Sarāyā
Correspondingly, there is a difference of opinion as far as the number of Sarāyā is concerned as well. According to Ibn S‘ad there were forty. Ibn ‘Abdul-Barr reports thirty-five, Muhammad bin Ishāq reports thirty-eight. Wāqidī says that there were forty-eight Sarāyā whilst a total of fifty-six is narrated from Ibn Jawzī. For further details, refer to Zarqānī volume 1 page 388.
Sariyyah of Hadrat Hamzah
The very first squad of thirty Muhājirīn14 Rasūlullāh despatched seven months after the Hijrah was – as per the conflicting narrations – either in the month of Ramadān or in the month of Rabī‘ul-Awwal of the second year towards Sīful-Bahr under the leadership of Hadrat Hamzah . This contingent was sent out to keep tabs on a trade caravan of three hundred travellers returning from Syria under the commandership of Abū Jahl. This was the first Sariyyah after Hijrah. This contingent was made up exclusively of the Muhājirīn without any of the Ansār. When Hadrat Hamzah landed at Sīful-Bahr and both parties drew their battle lines poised for attack, Majdī bin ‘Amr Juhanī mediated between the two rivals. Abū Jahl returned to Makkah with his caravan and Hadrat Hamzah to Madīnah.15
Sariyyah of ‘Ubaidah bin Hārith
Eight months after Hijrah in the month of Shawwāl in the first year A.H., Rasūlullāh despatched a contingent of sixty or eighty Muhājirīn under the commandership of ‘Ubaidah bin Hārith towards Rābigh. This contingent consisted of no Ansār.
When they reached Rābigh, they had a confrontation with two hundred Qurayshī mounted cavalry. However, no actual battle took place. Only S‘ad bin Abī Waqqās launched a single arrow against the enemy. This was recorded as the first arrow to be let loose in the history of Islām.

10 As recorded by ‘Abdur-Razzâq with an authentic Sanad.
11 Narrated by Abū Y‘alâ with an authentic Sanad.
12 Narrated by Bukhârî, Muslim and Tirmizî.
13 Fathul-Bârî volume 7 page 218, Zarqânî volume 1 page 388
14 According to some historians, this contingent consisted of a few Ansâr as well. However, Ibn S‘ad disputes this opinion. Not a single Ansârî participated in any of the Sariyyahs despatched by Rasūlullâh before the battle of Badr because the Ansâr pledged to support Rasūlullâh within the boundaries of Madînah. They did not pledge to engage in battle outside Madînah because when Rasūlullâh addressed the Sahâbah on the eve of the battle of Badr, he addressed the Ansâr thus: “What is your opinion?” [Tabqât Ibn S‘ad volume 2 page 3, Zarqânî volume 1 page 380]
15 Tabqât Ibn S‘ad volume 3 page 2, Al-Bidâyah Wan-Nihâyah volume 2 page 244.
21
The Qurayshī cavalry – as per the conflicting narrations – was under the commandership of Abū Sufyān bin Harb16 or ‘Ikramah bin Abū Jahal or Mikraz bin Hafs.
Miqdād bin ‘Amr and ‘Utbah bin Ghazwān, who had earlier embraced Islām but as they were in the malicious clutches of the Quraysh they were unable to migrate, also joined the Quraysh in this expedition with the intention of breaking away from the Quraysh and joining the Muslims the moment an opportunity presents itself. Accordingly, when the two hostile parties confronted one another, these two slipped away from the ranks of the kuffār and joined the Muslims. (Zarqānī volume 1 page 391)
Since the Sariyyah of Hadrat Hamzah and the Sariyyah of ‘Ubaidah bin Hārith took place within a very close period of time, the scholars of history have differed as to which battle preceded which. Some are of the opinion that the Sariyyah of Hadrat Hamzah preceded the Sariyyah of Hadrat ‘Ubaidah bin Hārith whilst some maintain it is the other way round. And Allāh Ta‘ālā knows best. (Zarqānī volume 1 page 391)
Some scholars are of the opinion that both these expeditions took place simultaneously, thus confusingly leading some to believe that one Sariyyah preceded the other. So each of the conflicting opinions is contextually correct.
Sariyyah of S‘ad bin Abī Waqqās
In the first year of Hijrah, in the month of Zul-Q‘adah Rasūlullāh despatched an infantry unit comprising of twenty Muhājirīn under the command of S‘ad bin Abī Waqqās to Kharrār.
Kharrār is a valley near Juhfah. Ghadīr-Kham also lies in close vicinity to this valley.
This infantry unit would hide during the day and travel at night. When they landed at the valley of Kharrār, they learnt that the Qurayshī caravan (that they were pursuing) had already left. This group then returned to Madīnah. (Zādul-Ma‘ād volume 2 page 83)
According to Wāqidī and Muhammad bin S‘ad, all the aforementioned three Sariyyahs were despatched in the first year of Hijrah. However, Muhammad bin Ishāq is of the opinion that all these Sariyyahs were despatched only in the second year of Hijrah after the expedition of Abwā. (Ibnul-Athīr volume 2 page 41) And Ibn Hishām is also inclined to this view as he cites in his Sīrat the expedition of Wuddān (Abwā) first and then the Sariyyah of ‘Ubaidah bin Hārith followed by the Sariyyah of Hamzah . This humble servant (the author) has merely followed (the sequence transcribed by) Hāfiz Ibn Qayyim, ‘Allāmah Qastalānī and ‘Allāmah Zarqānī.
Expedition of Abwā17
This was the very first military campaign in which Rasūlullāh actively participated whilst the battle of Tabūk was his last.
In the beginning of the month of Safar in the second year of Hijrah, taking sixty Muhājirīn with him without any Ansār, Rasūlullāh set out for Abwā to launch an offensive against a Qurayshī caravan and upon the Banū Damrah tribe. He appointed S‘ad bin ‘Ubādah as his vicegerent in Madīnah. The battle flag in this expedition was held by Hadrat Hamzah .
When Rasūlullāh landed at Abwā, the Qurayshī caravan had already departed. And concluding a truce with the chief of the Banū Damrah tribe, Makhshī bin ‘Amr, Rasūlullāh returned to Madīnah. Some of the conditions of this truce were that the Banū Damrah would neither wage war against the Muslims nor would they support the Muslims’ enemy in any way. They would not betray the Muslims and in times of need, they are required to extend a helping hand to the Muslims. (Tabqāt Ibn S‘ad volume 2 page 3)
This expedition is also referred to as the battle or expedition of Wuddān. Abwā and Wuddān are names of places barely six miles apart form one another.
In this expedition, within fifteen days Rasūlullāh returned to Madīnah Munawwarah without actually engaging in any physical combat. ((‘Uyūn Al-Athar volume 1 page 226, Fathul-Bārī volume 7 page 217)
16 Abū Sufyân bin Harb and ‘Ikramah bin Abū Jahal both embraced Islâm on the occasion of the conquest of Makkah. However, nobody mentions Mikraz bin Hafs as a Sahâbî except Ibn Hibbân in his book ‘Kitâbuth-Thiqât’ wherein he merely alludes to Mikraz bin Hafs as a Sahâbî. He says: “It has been claimed that he (Mikraz) enjoyed the status of companionship.” [Zarqânî volume 1 page 391]
17 Abwâ is a village thirteen miles from Juhfah from the direction of Madînah. [Fathul-Bârî volume 7 page 217 Kitâbul-Maghâzî]
22
The battle of Bawāt18
As per divine revelation, when Rasūlullāh heard of a trade caravan of the Quraysh heading towards Makkah, Rasūlullāh set out for Bawāt with at least two hundred Mujāhidīn in the month of Rab‘īul-Awwal or Rab‘īuth-Thānī 2 A.H. The purpose of this expedition was to launch an attack against this trade caravan. Rasūlullāh appointed ‘Uthmān bin Maz‘ūn , who was amongst the first group of people to embrace Islām and also amongst the emigrants to Abyssinia, as his governor in Madīnah Munawwarah.
This trade caravan of the Quraysh comprised of two thousand five hundred camels and one hundred tribesmen of the Quraysh under the leadership of Umayyah bin Khalaf.
When Rasūlullāh reached Bawāt, he discovered that the trade caravan had somehow slipped away undetected. So without engaging in any hostilities, Rasūlullāh returned to Madīnah Munawwarah. (Zarqānī volume 1 page 392)
Expedition of ‘Ushayrah
During Jumādal-Ûlā, 2 A.H., Rasūlullāh , in the company of two hundred Muhājirīn, set out for ‘Ushayrah to attack the Qurayhsī caravan. ‘Ushayrah is close to Yamb‘u. He appointed Abū Salamah bin ‘Abdul-Asad as his vicegerent in Madīnah.
Thirty camels were available for this expedition and the Sahābah took turns riding them.
A number of days before Rasūlullāh turned up at ‘Ushayrah, the trade caravan that he was pursuing had already slipped away. Rasūlullāh then stayed on for the rest of the month of Jumādal-Ûlā and a few days of Jumādas-Thāniyah. He then concluded a peace treaty with Banī Mudlij tribe and without actually engaging in any form of combat, Rasūlullāh returned to Madīnah Munawwarah.
This is what the peace treaty looked like:
“Bismillāhir-Rahmānir-Rahīm. This is an accord from Muhammad Rasūlullāh in favour of Banū Damrah tribe. Their lives and property are protected and safe. They will be assisted against whosoever attacks them provided Banū Damrah themselves do not interfere with the Dīn of Allāh. This treaty will remain in force until Lake Sūfah dries up. (In other words, this treaty will remain perpetually intact.) And when the Rasūl beckons them to assist, they will be required to offer their (unstinting) support. This is the pledge of Allāh and His Rasūl over them. And the pious and Allāh-conscious from amongst them will also be aided and supported.” (Rawdul-Anf volume 2 page 58, Zarqānī volume 1 page 196)
Regarding the very first Ghazwah that took place, the scholars of history hold conflicting views. Muhammad bin Ishāq and a number of others maintain that the very first Ghazawah was Abwā then Bawāt followed by ‘Ushayrah. And the same sequence is adopted by Imām Bukhārī عليه هللا رحمة in his Sahīh as well. Hāfiz ‘Asqalānī عليه هللا رحمة also favours this sequence in his commentary on Bukhārī, Fathul-Bārī. Some scholars are of the opinion that the expedition of ‘Ushayrah was the very first Ghazwah (in which Rasūlullāh participated.) (Tārīkhul-Khamīs volume 1 page 401)
Furthermore, the ‘Ulamā hold conflicting views in regards to the first three Sariyyahs mentioned previously: the Sariyyah of Hamzah, the Sariyyah of ‘Ubaidah and the Sariyyah of S‘ad. According to some people, all these three Sariyyahs occurred in the second year of Hijrah after the expedition of Abwā. However, most scholars maintain that these three Sariyyahs took place in the first year of Hijrah before the expedition of Abwā. This means that following the divine approval of Jihād, the series of military expeditions kicked off with Sariyyahs and the despatch of smaller military units. Hāfiz Ibn Qayyim in his Zādul-Ma‘ād, ‘Allāmah Qastalānī in his Mawāhib and ‘Allāmah Zarqānī in his Sharah Mawāhib reckon these three Sariyyahs i.e. the Sariyyah of Hamzah, the Sariyyah of ‘Ubaidah and the Sariyyah of S‘ad to have occurred in the first year of Hijrah. This humble servant (the author) has generally adhered to the sequence of events as cited by Qastalānī and Zarqānī. Muhammad bin Ishāq and others are of the opinion that the sequence of military expeditions was launched with the battle of Abwā and this was followed by the despatch of the Sariyyah of Hamzah and the Sariyyah of ‘Ubaidah. Since Rasūlullāh despatched both Sariyyahs at once, the narrators of these events were thrown into a bit of doubt as to which Sariyyah preceded which. In his ‘Sīrat’, Ibn Hishām chronicles these events thus: first the expedition of Wuddān (Abwā) followed by the Sariyyah of ‘Ubaidah and then the Sariyyah of Hamzah. This is succeeded by the expedition of Bawāt and finally the expedition of ‘Ushayrah. He chronicles these Ghazwāt and Sarāyā in the events of the second year.
First Battle of Badr
(Also referred to as the battle of Safwān or the minor battle of Badr)

18 Bawât is also pronounced as Buwât with a dammah on the bâ. Bawât is a name of a mountain close to Yamb‘u approximately forty eight miles from Madînah Munawwarah. [Zarqânî]
23
Barely ten days had passed after Rasūlullāh ’s return to Madīnah from the battle of ‘Ushayrah than Kurz bin Jābir Fahrī launched a late night attack on the pastures of Madīnah and made off with a number of camels and goats.
The instance Rasūlullāh received news about this offensive, he immediately set out in pursuit of him towards Safwān. This was a location close to Badr. However, Kurz had already sneaked off even before Rasūlullāh landed at Safwān. This is why he decided to return to Madīnah.
Safwān is a region close to Badr. Since Rasūlullāh trailed him all the way to Badr, this expedition is referred to as the first battle of Badr and it is also referred to as the battle of Safwān. Before setting out for this expedition, Rasūlullāh appointed Zaid bin Hārithah as his deputy in Madīnah Munawwarah. (Zarqānī volume 1 page 396, ‘Uyūn Al-Athar volume 1 page 227)
Kurz bin Jābir was one of the chieftains of the Quraysh tribe. He later embraced Islām. Rasūlullāh appointed him the Amīr of the unit that was despatched to give chase to the ‘Uraniyyīn. He was martyred in the conquest of Makkah. (Al-Isābah volume 3 page 290)
Sariyyah of ‘Abdullāh bin Jahsh
On his return from the expedition of Safwān, Rasūlullāh despatched ‘Abdullah bin Jahsh towards a place called Nakhlah19 in the month of Rajab 2 A.H. Eleven Muhājirīn, who are listed hereunder, were also despatched with him:
No.
Name
1
Abū Huzaifah bin ‘Utbah
2
‘Ukkāshah bin Mihsan
3
‘Utbah bin Ghazwān
4
S‘ad bin Abī Waqqās
5
‘Āmir bin Rabī‘ah
6
Wāqid bin ‘Abdullāh
7
Khālid bin Bukair
8
Suhail bin Baydā
9
‘Āmir bin Iyās
10
Miqdād bin ‘Amr
11
Safwān bin Baydā

These eleven Muhājirīn under the command of ‘Abdullāh bin Jahsh made up this Sariyyah. S‘ad bin Abī Waqqās narrates: “Rasūlullāh planned to send us out on a Sariyyah and revealed: ‘I will appoint such a man as an Amīr (leader) over you who is the most tolerant over hunger and thirst.’ He then appointed ‘Abdullāh bin Jahsh as an Amīr over us. He was the first Amīr to be appointed in Islām.” (Zarqānī volume 1 page 397)
On the basis of a satisfactory Sanad, M‘ujame-Tabrānī narrates that Jundub Bajalī relates: “As Rasūlullāh was sending off ‘Abdullāh bin Jahsh , he wrote out a letter and handing it over to him instructed: ‘don’t open this letter until you are two days into your journey. Once you are two days into your expedition, read this letter and act accordingly but do not compel any of your companions to do so.”
Accordingly, two days into the journey, ‘Abdullāh bin Jahsh opened the missive of Rasūlullāh and found the following instructions printed therein: ‘Continue on your journey until you land at a place called Nakhlah between Makkah and Tāif and wait there for the Quraysh. Also continue to provide us intelligence on their movements.’
On reading the contents of this letter, ‘Abdullāh bin Jahsh declared: ‘Sam‘an wa Tā‘atan – I submit and adhere to the instructions of Rasūlullāh .’ He then notified his companions about the contents of the letter, adding: ‘I am not compelling any of you to adhere to these instructions. Whomsoever cherishes martyrdom may join me.’ Every single one of them enthusiastically agreed to accompany him on this mission and they subsequently set out for Nakhlah.
En route, S‘ad and ‘Utbah’s camel went astray (somewhere in the desert) and whilst searching for the lost camel, both of them got left behind and they lost their way. The remaining members of this unit proceeded to Nakhlah and stayed there (for a few days). (Fathul-Bārī volume 1 page 143, ‘Uyūnul-Athar, Zarqānī volume 1 page 397)
19 Nakhlah is a place between Makkah and Tâif. It falls at a distance of one day and one night’s journey from Makkah. This is the place where the Jinnât heard the address of Rasūlullâh . [Zarqânî volume 1 page 397]

The first spoils of war in Islām
A Qurayshī trade caravan was returning from Syria to Makkah on the last day of Rajab. Engagement in hostilities and combat was forbidden in this month.20 However, mistakenly thinking that it was already the first of Sh‘abān, the Sahābah launched an attack on this trade caravan.
Wāqid bin ‘Abdullāh shot an arrow at the leader of this caravan ‘Amr bin Al-Hadramī that proved instantaneously fatal. The moment the travellers of the caravan learnt what happened to their leader, they anxiously fled in confusion and despair. The Muslims then seized their goods and property. Also, ‘Uthmān bin ‘Abdullāh and Hakam bin Kayyān were captured as prisoners of war.
Up until that time, no divine instruction existed in regards to the distribution of the war booty. Purely on the basis of his inference, ‘Abdullāh bin Jahsh divided the booty into five parts. Of that, he distributed four parts amongst the Mujhāhidīn and the remaining one fifth he kept aside for Rasūlullāh . When they returned to Madīnah and apprised Rasūlullāh of these events, he remarked: “I did not instruct you to fight during the Harām (sacred) month. Be that as it may, keep the prisoners and the booty safely aside until a divine commandment is revealed in this regard.”
Upon this reprimand, ‘Abdullāh bin Jahsh and his companions were exceptionally grieved and dreadfully agitated, whilst on the other hand, the polytheists and the Jews set out alleging: “Muhammad and his companions have made fighting in the sacred months permissible.” On this occasion, the following verse was revealed:
“They ask you (O Muhammad!) about fighting in the sacred month. Say (to them), undoubtedly fighting in this month is a great (sin) but forestalling people from the path of Allāh, disbelief in Allāh, preventing people from Musjidul-Harām and to expel the people of the Haram from the Haram, all these are far greater sins in the eyes of Allāh. And the fitnah (trial and misery of polytheism and disbelief) is far worse than this fighting. And these disbelievers will continue fighting you until they turn you away from your religion if they have the ability.” (Sūrah Baqarah verse 217)
In short, fighting in this sacred month either due to confusion or misunderstanding is no great deal. Yes, the fitnah of disbelief and polytheism and calculatedly preventing the Muslims from entering Musjidul-Harām is a colossal fitnah, beyond which there is no greater transgression.
Subsequent to the revelation of this verse, Rasūlullāh accepted his one fifth of the booty whilst the remaining four fifths were distributed amongst the Mujāhidīn.
On hearing the details of this verse, ‘Abdullāh bin Jahsh and his companions were cast into a sense of utter delight. Yearning for a reward, they felt rather buoyant to ask Rasūlullāh if they can expect any reward for this. They enquired: “O Rasūlullāh ! Can we hope for any reward from this expedition?” Upon this, the following verse was revealed:
“Verily those who believed, and those who migrated and executed Jihād in the path of Allāh, such people (may) entertain hope of the mercy of Allāh. (And why not when) Allāh is all-forgiving, merciful.” (Sūrah Baqarah verse 218)
This was the very first war-booty in Islām and ‘Amr bin Hadramī was the first disbeliever to be slain at the hands of the Muslims.
The Quraysh remitted a sum of money for the release of the two captives, ‘Uthmān bin ‘Abdullāh and Hakam bin Kaysān, held by the Muslims. When presented with this demand, Rasūlullāh said: “As long as my companions, S‘ad and ‘Utbah, do not return, I will not release your captives. I dread that you may kill them. If you kill my companions, I will also retaliate by executing your people.”
A few days later, S‘ad and ‘Utbah returned safely. Rasūlullāh then accepted the ransom and released ‘Uthmān and Hakam. The instant he was released, ‘Uthmān returned to Makkah where he died a disbeliever whilst Hakam bin Kaysān embraced Islām and stayed over at Madīnah. He was martyred in the expedition of Bīr Maūnah. (Sīrat Ibn Hishām volume 2 page 7, Zarqānī volume 1 page 390)
20 According to the Sharî‘ah of Ibrâhîm , fighting was forbidden in these four months of the year; the three consecutive months of Zul-Q‘adah, Zul-Hijjah and Muharram and the month of Rajab. Zul-Hijjah is the month of Hajj. The month before and the month after were declared as forbidden months to allow the Hâjîs from distant lands ample time to perform their Hajj and return home in safety. And during the month of Rajab generally people who lived at a distance of ten to fifteen days journey from Makkah would come to perform ‘Umrah. Taking into account fourteen to fifteen days for the outward journey and fourteen to fifteen days for the return journey, this month was also declared as a sacred or forbidden month. Furthermore, a number of caravans bearing grain (and other basic foodstuffs) would travel in these months. In order to protect the people’s lives and property from plunder, these months were declared as Harâm (forbidden). As Allâh Ta‘âlâ discloses in the Holy Qurân: “And Allâh Ta‘âlâ has made the K‘abah, the sacred house, a place (of sanctuary and benefits) for mankind and the sacred month.” And this commandment remained in force from the time of Hadrat Ibrâhîm right up to the beginning of Islâm until it was rescinded with the verse dealing with Jihâd. Although fighting in these months was allowed but the sanctity and reverence of these months still prevails. As Allâh Ta‘âlâ says: “From amongst these (months) are four Harâm months, so do not be cruel unto yourselves.” In other words, do not disobey Allâh Ta‘âlâ as disobedience to him entails cruelty unto yourselves. According to ‘Atâ, fighting in these months is still forbidden. This decree is not rescinded. [Rawdul-Anf volume 2 page 60]

As an insight to the aforementioned incident, ‘Abdullāh bin Jahsh composed the following verses of poetry:
“You view fighting within the sacred months as a great sin but worse than that, if only an intelligent person would grasp, is your hindrance from what Muhammad is saying and your disbelief in him. And Allāh is an observer and witness.
And your expulsion of the people of Allāh Ta‘ālā from His Musjid so that not a single person prostrating may be seen, is even worse than fighting in the sacred months.
Over our action of fighting in this month, you may attempt to humiliate us as much as you please and the jealous may spread as many rumours as they like, it wouldn’t matter to us in the least. We quenched our spears with the blood of ‘Amr bin Hadramī at Nakhlah when Wāqid bin ‘Abdullāh stoked the flames of war. And ‘Uthmān bin ‘Abdullāh was a captive amongst us with chains and shackles burdening him down to the ground.” (Sīrat Ibn Hishām volume 2 page 9, Husnus-Sahābah volume 1 page 303)
Battle of Badr21
(Also referred to as the major or second battle of Badr)
This battle was the most decisive battle in the annals of Islām because this battle was the precursor to the honour and splendour of Islām and it marked the beginning of the fall and humiliation of disbelief and polytheism.
Through the divine mercy of Allāh Ta‘ālā, without any form of external and material resources, the Dīn of Islām was fortified whilst a powerful blow was dealt to the skull of disbelief and polytheism. Perhaps no other battle can be equated with the battle of Badr. This is why Allāh Ta‘ālā refers to that day as the day of Furqān – the differentiating factor between truth and falsehood. In fact it was also the month of Furqān. It was the month of Ramadān in which, by revealing the Qurān, Allāh Ta‘ālā exposed the distinction between truth and falsehood, between guidance and deviation. And in the same month, he prescribed fasting so that He may distinguish between His sincere and committed devotees – who would bear the severity of hunger pangs from dawn to dusk in the most scorching days of summer – and between the faithless devotees who are slaves to their stomachs and jaws. In short, this is a month of distinction in which, from myriad angles, the sincere are set apart from the insincere.
Preamble to the battle of Badr
During the early stages of the month of Ramadān, Rasūlullāh learnt that Abū Sufyān is returning to Makkah with a trade caravan fully laden with commercial merchandise and other goods.
Rasūlullāh gathered the Sahābah and addressed them: “This is a fully laden trade caravan of the Quraysh. Proceed towards this caravan. It wouldn’t surprise me if Allāh Ta‘ālā decides to award this caravan to you as ‘the spoils of war’.”
Since they entertained not a hint of engaging in hostilities, they set out without any military preparations. Abū Sufyān, who was also anxious of such an interception, continued soliciting every traveller on his journey for some news about Rasūlullāh as he got closer to Hijāz. On one of his enquiries, another traveller enlightened him about Rasūlullāh instructing his companions to pursue his trade caravan. Without further ado, Abū Sufyān paid Damdam Ghifārī a sum of money and sent him off to the Quraysh of Makkah
with the message: “As quick as you can, protect your caravan and salvage your capital because Muhammad and his companions have already departed to intercept this caravan.”22
When relating his episode about his absence from the expedition of Tabūk, K‘ab bin Mālik narrates:
“I had never stayed behind Rasūlullāh in any of the expeditions that he had undertaken except the battle of Tabūk aside from the fact that I had stayed behind during the battle of Badr. And those who failed to participate in this expedition were never reprimanded because Rasūlullāh set out merely in pursuit of the Qurayshī caravan. Coincidentally, Allāh Ta‘ālā assembled the Muslims and their enemies somewhat unexpectedly.” (Sahīh Bukhārī under the chapter dealing with the battle of Badr.)
Note: When describing his being left behind during the expeditions of Tabūk and Badr, K‘ab bin Mālik employed two different forms of the particles of exclusion (harful-Istithnā). He does not use the same particles of exclusion. He did not say “except in the battle of Tabūk and the battle of Badr” but for the battle of Tabūk he employs Illā (except) as the particle of exclusion whilst for the battle of Badr he employs the word Ghair (apart from or besides). He describes his staying behind thus: “I had never stayed behind

21 Badr is the name of a village approximately eighty miles from Madînah Munawwarah. The village is attributed either to Badr bin Yakhlad bin Nadr bin Kinânah or to Badr bin Hârith who was the founder of this village. According to some scholars, Badr is actually the name of a well. The village became famous with the name of the well. [Zarqânî volume 1 page 406] 22 This narration is cited in Sîrat Ibn Hishâm with the following Sanad: Ibn Ishâq says that Muhammad Muslim Al-Zuhrî, ‘ sim bin ‘Amr bin Qatâdah, ‘Abdullâh bin Abî Bakr and Yazîd bin Rūmân narrated to me from ‘Urwah bin Zubair and others from amongst our ‘Ulamâ from Ibn ‘Abbâs …..” There is no doubt about the authenticity of this Sanad. In fact this Sanad is doubtlessly authentic even in line with the benchmark laid by Bukhârî and Muslim. [Al-Bidâyah wan-Nihâyah volume 3 page 256]
26
Rasūlullāh in any of the expeditions that he had undertaken except the battle of Tabūk aside from the fact that I had stayed behind during the battle of Badr.” He does not use the same particles of exclusion for both his incidents of staying behind because although he stayed behind in both instances, his staying behind in one incident differed vastly from staying behind on the other occasion. Avoiding the battle of Tabūk was condemnable. Those who dodged the battle of Tabūk were divinely censured by Allāh Ta‘ālā whilst avoiding the battle of Badr was not objectionable. Those who failed to participate in the battle of Badr were not condemned in the least by Allāh Ta‘ālā. So Hadrat K‘ab uses the word Ghair as a particle of exclusion whilst describing his staying back in the battle of Badr and he uses the word Illā as a particle of exclusion to portray his staying back from the expedition of Tabūk to illustrate the fact that evasion from the expedition of Tabūk was enormously different to evasion from the expedition of Badr. Understand this well because this is an exceptionally intricate point of interest. (Fathul-Bārī volume 7 page 223)
Ibn S‘ad says: “This is the very same caravan against which Rasūlullāh set out with two hundred Muhājirīn in the expedition of ‘Ushayrah. Now the caravan was returning from Syria. Since Rasūlullāh merely intended to intercept the caravan, in haste very few people were able to accompany Rasūlullāh on this journey. And since this journey was not undertaken with the intention of fighting and Jihād, those who failed to participate were neither rebuked nor criticised.”
Departure
On the twelfth of Ramadān Rasūlullāh set out from Madīnah Munawwarah. Three hundred and thirteen23 or fourteen or fifteen Mujāhidīn accompanied him on this lofty expedition. They were so ill equipped for this expedition that the entire group had just two horses and seventy camels. One horse belonged to Hadrat Zubair bin ‘Awwām and the other to Hadrat Miqdād . Each camel was allocated to a group of two or three people. Hadrat ‘Abdullāh bin Mas‘ūd narrates: “In the expedition of Badr, just one camel was allocated to a group of three people, which they would take turns in riding. Abū Lubābah and ‘Alī were partnered with Rasūlullāh . When it was Rasūlullāh ’s turn to walk, Abū Lubābah and ‘Alī would plead: “O Rasūlullāh ! You continue riding, we will walk on your behalf.” To this Rasūlullāh would reply: “You are neither stronger than I am nor am I more independent of the divine
reward of walking than you are.”
When they reached Bīr Abī ‘Inabah (approximately a mile out of Madīnah), Rasūlullāh assembled all of them for a visual inspection. Youngsters, who were eager to participate in this expedition, were sent back home from this point. When he reached a place called Rawhā, he appointed Abū Lubābah bin ‘Abdul-Munzir as his deputy in Madīnah and sent him on his way.
There were three battle flags in this army. One was held by Hadrat ‘Alī , the second one was held by Mus‘ab bin ‘Umair and the third by another Ansārī Sahābī.
As they drew closer to a place called Safrā, Rasūlullāh despatched Basbas bin ‘Amr Juhanī and ‘Adī bin Abī Zaghbā Juhanī as forward scouts to spy on Abū Sufyān’s trade caravan. (Tabqāt Kubrā of Ibn S‘ad volume 2 page 6)
In the meantime, Damdam Ghifārī landed in Makkah with Abū Sufyān’s message warning the people of Makkah that their caravan is under imminent threat of attack. “Hurry”, he urged the people of Makkah, “run and save your property.”
The moment this news reached the people of Makkah, the entire city was thrown into a state of riotous uproar because not a single man, woman and child remained in Makkah who did not inject capital into this trade caravan. Threatened by the loss of their capital, the citizens of Makkah were gripped by a state of frantic ardour. A thousand24 fully equipped men were rapidly deployed and they subsequently set out to engage this threat. Abū Jahal was the commander of this force.
Fully laden with appliances of fun and amusement and accompanied by singing women, drums tambourines and other musical instruments, the Quraysh puffed up with arrogance, emerged from Makkah will all their splendour and glory. As Allāh Ta‘ālā depicts:
“And do not resemble those who emerged from their homes conceitedly and flaunting (their splendour) before people.” (Sūrah Anfāl verse 47)
Almost all the chieftains of the Quraysh participated in this campaign. Only Abū Lahab, for some reason or the other, was unable to make it. He sent Abū Jahals brother, ‘Ās bin Hishām in his place instead.
23 The narration of three hundred and thirteen is cited in Musnad Ahmad, Bazzâr and Mu‘jam Tabrânî on the authority of ‘Abdullâh bin Mas‘ūd . The narration of three hundred and fourteen is cited in Mu‘jam Tabrânî from Abū Ayyūb Ansârî and the narration of three hundred and fifteen is mentioned in Bayhaqî with a satisfactory Sanad on the authority of ‘Abdullâh bin ‘Amr bin ‘ s . [Fathul-Bârî volume 7 page 227 under the chapter dealing with the number of Badr Sahâbah.]
24 As narrated by Muslim, Abū Dâwūd and Tirmizî from Ibn ‘Abbâs from ‘Umar and by Ibn S‘ad from Ibn Mas‘ūd . According to the Maghâzî of Mūsâ bin ‘Aqabah and Ibn ‘ iz, they numbered nine hundred and fifty. There is no contradiction in these two apparently conflicting reports because the combatants numbered nine hundred and fifty and the servants numbered another fifty. [Zarqânî volume 1 page 410]

‘Ās bin Hishām was in debt to Abu Lahab to the tune of four thousand dirhams. Due to his poverty-stricken circumstances, he was unable to repay this debt. Under pressure of this debt, he agreed to go to battle on behalf of Abū Lahab. (Tabqātul-Kubrā volume 2 page 7)
Similarly, Umayyah bin Khalaf initially also declined to participate in Badr but with the insistence and intimidation of Abū Jahal, he ultimately relented and joined them.
The background to his initial refusal to join the expedition is that S‘ad bin Mu‘āz Ansārī was a close friend to Umayyah bin Khalaf during the pre-Islāmic days of ignorance. When Umayyah would travel to Syria on business, he would stay over in Madīnah at S‘ad bin Mu‘āz’s house and when S‘ad bin Mu‘āz would come to Makkah, he would put up at Umayyah’s house.
On one occasion, after the Hijrah of Rasūlullāh , S‘ad bin Mu‘āz decided to perform ‘Umrah. He came to Makkah and as per his previous routine, he stayed over with Umayyah. As he settled down, S‘ad bin Mu‘āz requested Umayyah to take him to the Haram for Tawāf at a time when the Haram is empty. In other words, when the Haram is relatively quiet and uncrowded. Umayyah took S‘ad to the Haram towards the early afternoon. As he was busy in Tawāf, Abū Jahal appaeared before them demanding: “O Abū Safwān! (This was the appellation of Umayyah) who is this chap with you?” “This is S‘ad bin Mu‘āz Ansārī,” replied Umayyah. Abū Jahal snapped: “I see that this person is performing his Tawāf with such ease and comfort. Why do you provide succour and refuge to such irreligious people?” Addressing S‘ad bin Mu‘āz , Abū Jahal warned: “O S‘ad! I swear by Allāh, that if Abū Safwān (Umayyah) was not with you, you wouldn’t have returned safely from here.” To this, S‘ad stridently retorted: “If you prevent me from performing Tawāf, by Allāh, I will ensure that your access through Madīnah to Syria is curtailed.”
Umayyah said to S‘ad: “Don’t raise your voice before Abul-Hakam (Abū Jahal). He is the chief of this valley.”
Furiously, S‘ad shot back: “O Umayyah! Let it be. I heard Rasūlullāh predicting that you would be slain at the hands of his companions.” Umayyah anxiously asked: “ Will I be killed in Makkah?” S‘ad replied: “I have no idea of the exact location you will be put to death.”
On hearing this, Umayyah was thrown into overwhelming panic and foreboding. He scuttled to his wife Ummu Safwān and narrated the incident to her. According to another narration, Umayyah said: “By Allāh! Muhammad never speaks a lie.” He was so terrified of this premonition that he almost wet his pants and emptied his bowels. (Fathul-Bārī volume 7 page 220)
He was gripped with such trepidation that he resolved never to leave the boundaries of Makkah. So when Abū Jahal bade the people to participate in the expedition of Badr, he was awfully reluctant to go. He was terrified of losing his life in this battle.
However, Abū Jahal insisted that he join the campaign. When Abū Jahal noticed his reluctance, he pleaded with him: “You are one of the leaders. If you are loath to join in this campaign, the masses will also follow suit and they too would be reluctant to join us.”
Anyway, Abū Jahal persisted and continued pressurising Umayyah to join them. He ultimately persuaded him by pledging to him: “O Abū Safwān! I will purchase a graceful and fast horse especially for you. (The moment you feel threatened you can mount it and return home.)” This finally swung his reluctance to strained agreement. He then went home and requested his wife to make his preparations for this journey. His wife pleaded with him: “O Abū Safwān! Don’t you recall the forewarning of your Yathrabī (Madanī) brother?” He replied: “Yes, I intend to travel just a bit out of Makkah and return home.”
Anyway, Umayyah set out with this intention and wherever the caravan halted, he would keep his camel close at hand but destiny didn’t allow him a chance to escape. He somehow landed in Badr and was slain at the hands of the Sahābah . (Bukhārī Ghazwah Badr)
In short, Umayyah was convinced of his impending doom but under pressure from Abū Jahal, he grudgingly agreed to join them. Abū Jahal destroyed himself and destroyed the others as well. “And they made their people dwell in the abode of destruction; Hell, in which they will burn and what a dreadful abode it is.”
Mashwarah with the Sahābah and their staunchly devoted discourses
As Rasūlullāh left Rawhā and reached Safrā, Basbas and ‘Adī turned up with news that the Quraysh are on their way. Rasūlullāh assembled all the Muhājirīn and Ansār for a consultation. Rasūlullāh alerted them about the departure of the well equipped army of the Quraysh. The moment Abū Bakr heard this, he swiftly got to his feet and gracefully expressed his devoted allegiance to Rasūlullāh . He enthusiastically subscribed to the hints of Rasūlullāh with all his heart and soul; he steeled himself to comply with the wishes of Rasūlullāh . Thereafter, Umar stood up and he too brilliantly expressed his enthusiasm to sacrifice his life for this cause
Selfless sermon of Miqdād bin Aswad
Thereafter, Miqdād bin Aswad got to his feet and submitted:
“O Rasūlullāh ! Go ahead and accomplish what you have been divinely instructed to do. We are with you all the way. By Allāh! We will never be like the Jews who told Mūsā (): ‘You and your Lord go to engage the enemy whilst we take a seat here.’ But, (we on the contrary pledge to you): ‘You and your lord go and engage the enemy and we will fight side by side with you.” These are the words of his lecture according to Ibn Ishāq’s narration. (Zarqānī volume 1 page 412, Sīrat Ibn Hishām volume 2 page 12) In Bukhārī, the following words are cited: “We pledge to fight on your right and on your left, in front of you and behind you.”
The narrator of this Hadīth, Hadrat ‘Abdullāh bin Mas‘ūd relates: “(Upon this pledge) I noticed Rasūlullāh ’s blessed countenance glowing in delight.” (Bukhārī 564 Ghazwah Badr)
According to Ibn Ishāq’s narration, Rasūlullāh made a special Du‘ā for the welfare of Hadrat Miqdād .
Abū Ayyūb Ansārī narrates: “We were in Madīnah when Rasūlullāh notified us about the trade caravan of Abū Sufyān and company, saying: “If you advance towards this caravan, it wouldn’t be surprising if Allāh Ta‘ālā awards you with the spoils of war.” To this we commented: “Okay, very well.” And we set out. One or two days into our journey, Rasūlullāh informed us about the departure of the Quraysh from Makkah. He also petitioned us to prepare ourselves for imminent battle. Some of us were a bit hesitant (because they didn’t leave home with the intention of engaging in hostilities). At that moment, Hadrat Miqdād got to his feet and conveyed his selfless commitment to Rasūlullāh . If only all of us could express the same spirit of selflessness like Miqdād .” (Narrated by Ibn Abī Hātim) In other words, if only all of us wholeheartedly concurred with Rasūlullāh right from the very beginning. Because eventually everyone enthusiastically agreed to fight the enemy. Everyone entertained the same thoughts as initially expressed by Miqdād .
It is narrated in Musnad Ahmad on the basis of a satisfactory Sanad that on this occasion the Sahābah avowed: “We will not say what the Jews said but go with you and your Lord and we will fight alongside you.”
In spite of these adequate assurances, Rasūlullāh once again, for a third time, asked the Sahābah: “O people! What is your opinion? Give me your Mashwarah.”
The leader of the Ansār S‘ad bin Mu‘āz promptly understood what Rasūlullāh , the most eloquent of the Arabs and non Arabs, was trying to say. He instantly submitted: “O Rasūlullāh ! Perhaps your speech is directed to the Ansār?” Rasūlullāh replied in the affirmative.26
The valiant speech of S‘ad bin Mu‘āz
Upon this, Hadrat S‘ad bin Mu‘āz passionately declared:
“O Rasūlullāh ! We affirmed our faith in you and we believe in you and we bear testimony to the fact that whatever you came with is the truth and upon this we had wholeheartedly pledged our absolute submission. O Rasūlullāh ! Perhaps you emerged from Madīnah with a specific purpose but Allāh has brought about something else. So proceed as you deem fit. You may maintain ties with whom you wish and you may sever ties with whomsoever you wish. You may enter into a peace agreement with whom you wish and you may engage in hostilities with whom you wish. We are with you all the way. You may take from our wealth whatever you please
and you may bestow upon us whatever you please.27 And whatever you take from our wealth, it would be dearer to us than what you would leave behind. And whatever you charge us to do we will unquestionably abide by it. If you bid us to set off for Barkul-Ghamād with you, we will eagerly accompany you. I swear by the Being Who has deputed you with the truth, if you direct us to leap into the ocean we would eagerly hurl ourselves into it and not one of us would be left behind. We do not detest confronting the enemy. Yes, during the heat of battle we are tolerant and we are committed to meet the enemy head-on. We hope Allāh Ta‘ālā will exhibit something of ours that would bring about the coolness of your eyes. So, in the name of Allāh, take us along with you.” (Zarqānī volume 1 page 413)

25 It appears from Muhammad bin Ishâq’s narration that this speech of Miqdâd was delivered at Safrâ. However, according to the narration of Bukhârî and Nasaî, this speech was delivered on the day of the battle of Badr. [Fathul-Bârî volume 7 page 223] All the same, there is no inconsistency between the two apparently conflicting narrations. Perhaps Hadrat Miqdâd delivered this speech at Safrâ in response to Rasūlullâh and he repeated these fanatical words on different occasions merely to take pleasure from them. And Allâh Ta‘âlâ knows best.
26 In the pledge of ‘Aqabah, the Ansâr vowed to aid and support Rasūlullâh if he was ever attacked by the enemy. This pledge did not extend to the area beyond Madînah. They did not undertake to go out of Madînah to fight. This is why Rasūlullâh persistently cast his gaze towards the Ansâr. S‘ad bin Mu‘âz readily understood the thrust of Rasūlullâh ’s question and he promptly responded to it. And what a response it was. May Allâh Ta‘âlâ be pleased with him and may Allâh Ta‘âlâ please him as well. [Al
Bidâyah Wan-Nihâyah volume 3 page 262, ‘Uyūn Al-Athar volume 1 page 247]
27 This sentence implies that our wealth actually belongs to you. If, from our wealth, you decide to leave anything behind for us, it is as though you have bestowed this upon us.
29
Note: According to some narrations, instead of S‘ad bin Mu‘āz , S‘ad bin ‘Ubādah is mentioned. This is incorrect. This is an oversight of the narrator because it is unanimously established that S‘ad bin ‘Ubādah did not participate in the battle of Badr. For further details, refer to Zarqānī.
Listening to these selfless words of sacrifice of these Sahābah brought great joy to Rasūlullāh . He proclaimed: “Come on. Let us depart in the name of Allāh and many glad tidings for you. Allāh Ta‘ālā had promised me that He would grant me victory over one of the two parties; either the party of Abū Jahal or the party of Abū Sufyān.”
He revealed further: “I was also shown the location of where the disbelievers will tumble in defeat. I was shown that this is where so and so will fall slain and this is where so and so will perish.”
Allāh Ta‘ālā says:
“And remember when Allāh promised you one of the two parties (of the enemies i.e. either the caravan or the enemy) that it would be yours and you wished that the unarmed party (the caravan) be yours but Allāh willed to justify the truth by His words and to cut off the roots of the disbelievers.
(Sūrah Anfāl verse 7)
Dream of ‘Ātikah bint ‘Abdul-Muttalib
Whilst Rasūlullāh was busy informing the Sahābah about the revelation regarding the locations of the disbelievers dropping in defeat, there in Makkah, even before Damdam Ghifārī could reach Makkah (forewarning the disbelievers about the impending doom), Rasūlullāh ’s aunty (father’s sister) ‘Ātikah bint ‘Abdul-Muttalib saw a dream.
She dreamt that a person mounted on a camel appeared, made his camel sit in the valley of Bathāa and yelled: “O people of deception!28 Head off towards the locations in which you are doomed to fall in defeat within three days.”
A number of people then gathered around this man. Holding onto his camel, this man then proceeded to the Musjidul-Harām where he delivered the same proclamation. He then ascended the mountain of Abū Qubais from where he hurled a gigantic boulder. As the boulder landed at the foot of the mountain it shattered into smithereens and not a single house in Makkah was spared but a smidgen of this rock filtered through it.”
‘Ātikah narrated this dream to her brother ‘Abbās adding: “Brother! By Allāh, I have seen such a dream that I dread a horrendous calamity is to befall your people. Listen, I beg of you not to narrate this dream to anyone else.”
When ‘Abbās left home, he narrated this dream to his friend Walīd bin ‘Utbah and stressed upon him not to relate this dream to anyone else but Walīd related this dream word for word to his father ‘Utbah. In this manner, news of this dream spread to the whole city of Makkah.
A few days later when ‘Abbās entered the Musjidul-Harām, he caught sight of Abū Jahal sitting in the company of a group of people. The moment Abū Jahal noticed ‘Abbās entering the Musjid, he sneered: “Abul-Fadl (‘Abbās)! All along your men were claiming prophethood. Now even your womenfolk are laying claim to it!”
“What do you mean?” asked ‘Abbās. Upon this Abū Jahal referred to the dream of ‘Ātikah. Whilst these people were engaged in this conversation, Damdam Ghifārī reached Makkah with Abū Sufyān’s message of the impending catastrophe. This messenger entered Makkah with torn clothing, with the nose of his camel severed and bellowing at the top of his voice: “O people of Quraysh! Salvage your caravan and with due haste, assist the caravan of Abū Sufyān.”
The moment the Quraysh heard this message they rallied their equipment and men and headed out of Makkah. They reached Badr where they witnessed a true interpretation of this dream. (Mustadrak of Hākim volume 3 page 19, Majma‘uz-Zawāid volume 6 page 71)
This Hadīth is also narrated by Tabrānī but as a Mursal Hadīth. Amongst the narrators is a narrator by the name of Ibn Lahī‘ah in which there is a tad of weakness but his Ahādīth are acknowledged to be Hasan (satisfactory). See Majma‘uz-Zawāid.
According to the narration of Mūsā bin ‘Aqabah, when Damdam Ghifārī landed in Makkah with the distasteful message, at this instant the Quraysh were really thrown into a quandary of alarm over ‘Ātikah’s dream. (Al-Bidāyah Wan-Nihāyah volume 3 page 258)
Note: In regard to ‘Ātikah bint ‘Abdul-Muttalib embracing Islām, there are conflicting views. Ibn S‘ad says that she embraced Islām and migrated to Madīnah. (Isābah volume 4 page 357)

28 Since these people acted deceptively towards Allâh and His Rasūl, they were referred to as people of deception in the realm of dreams. Also, it wouldn’t be unusual to assume that deception refers to Shaytân in this context. And since the polytheists are adherents of Shaytân, they are referred to as ‘people of deception’. And Allâh Ta‘âlâ knows best.
30
Dream of Juhaim bin Salat
In all their ceremonial glory, the Quraysh headed out of Makkah serenading to the accompaniment of drums and musical instruments. When they reached a place called Juhfah, Juhaim bin Salat saw a dream. He saw a person riding a horse and this person also had a camel with him. This rider drew closer and pronounced: “’Utbah bin Rabīah is slain, Shaybah bin Rabī‘ah is slain, Abul Hakam (Abū Jahal) is slain, Umayyah bin Khalaf is slain, so and so and so and so are also slain.” This man then struck a spear into the camel and set it loose within the army. Not a single tent in the army remained but blotches of blood spattered onto it.”
When Abū Jahal heard of this dream, he was fuming with rage. He sarcastically exclaimed: “This is the second prophet born in the Banu Muttalib. Tomorrow when we confront the enemy then only will it be known which of us has been slain.” (Al-Bidāyah Wan Nihāyah volume 3 page 265, ‘Uyūn Al-Athar volume 1 page 250)
When Basbas and ‘Adī – the two Sahābah whom Rasūlullāh sent to spy on Abū Sufyān’s caravan – reached Badr, they seated their camels at the foot of a hillock close to a water spring. In the interim, they spied two women in the vicinity chatting with one another. When one of them demanded payment of a debt from the other, the debtor replied: “Tomorrow or the day after that, when the trade caravan returns from Syria, I will toil and labour and pay you whatever is due to you.”
Mujaddā bin ‘Amr Juhanī, who was also near this water spring, was busy listening to this intriguing exchange between these two women. When the indebted woman pledged to repay her creditor what is due to her after doing some manual labour for the trade caravan that is expected to arrive the next or the following day, Mujaddā commented: “It appears that she is speaking the truth.” Saying this, he promptly withdrew himself from the area and sneaked away.
The instant Basbas and ‘Adī gathered this intelligence, they mounted their camels and rapidly made tracks back to Rasūlullāh . They appeared before him and apprised him of this incident.
After the departure of Basbas and ‘Adī , Abū Sufyān, who was attempting to get some intelligence about the whereabouts and movements of Rasūlullāh also happened to come to this spring. He asked Mujjadā bin ‘Amr: “Did you notice anyone coming or going in this area?” He replied: “Not really. I only saw two men mounted on camels passing this way. They halted at the foot of that hillock, rested and watered their camels and after filling their water skins they moved off. Abū Sufyān immediately went to the spot where he noticed some animal droppings. He picked up one of the droppings and split it open. Upon closer scrutiny, he noticed a seed embedded within it and he exclaimed: “By Allāh! This is a Yathrib (Madīnah) date-seed.”
At once, he returned from this area and slightly altering the direction of the caravan, he proceeded towards the coastal road via which he safely reached Makkah undetected by the enemy.
As he reached Makkah, he despatched a message to the Quraysh advising them: “You primarily set out with the express purpose of safeguarding your property, wealth and the lives of the travellers. Allāh has saved your property and lives. So why don’t you return to Makkah?”
To this Abū Jahal responded: “Until and unless we don’t proceed to Badr to eat, drink and revel in a bit of merrymaking and music, we will never return to Makkah.”
Akhnas bin Sharīq, the chieftain of the Banū Zuhrah tribe counselled his people: “O people of Banū Zuhrah! You largely set out to protect your merchandise. So Allāh Ta‘ālā has safeguarded your goods from ruin. Now there is no need to fight. There is no need for us to hurl ourselves into pointless jeopardy as this man (Abu Jahal) is beckoning us to do. So you might as well return home.”
On the counsel of their leader Akhnas bin Sharīq, the entire Banū Zuhrah tribe returned home. Not one of them participated in the battle of Badr. A number of others also cautioned their people against fighting the enemy. They argued that since the caravan has returned safe and sound, there is absolutely no need to go into battle. However, Abū Jahal was doggedly adamant. He failed to listen to reason and he determinedly set out for Badr. (Sīrat Ibn Hishām volume 2 page 14)
By the time Rasūlullāh and the Sahābah landed at Badr, the disbelievers had already seized control of the water springs. They also promptly took control of the better areas of Badr. On the contrary, the Muslims neither had any water nor were any suitable areas available to them. Their area was made up of squashy terrain where it was a dreadful challenge to walk. Their feet would sink into the ground.
Allāh Ta‘ālā bestowed them with His inestimable mercy. The soft yielding sand turned to hard ground and the Muslims dug up a few small ponds for Ghusal and Wudū purposes. In Sūrah Anfāl, Allāh Ta‘ālā describes this boon in the following manner:
“And He caused water to descend upon you from the sky so that He may purify you with it and remove from you the filth (evil insinuations) of Shaytān and to strengthen your hearts with it and make your feet firm thereby.”
(Sūrah Anfāl verse 11)
Although this water rained down to meet the needs of the Muslims, out of his sheer mercy, Rasūlullāh , who was a personification of compassion, keenly allowed his mortal enemies also to drink from the water.
31
The same evening, Rasūlullāh despatched Hadrat ‘Alī, Zubair bin ‘Awwām, S‘ad bin Abī Waqqās and a few other Sahābah to garner some intelligence about the Quraysh.
Coincidentally they chanced upon two slaves whom they apprehended and returned to base camp with them. Rasūlullāh was engaged in Salāh whilst they started interrogating them. The slaves whined: “We are merely water bearers of the Quraysh. We simply came out to fetch some water for them.”
However, their statement failed to convince the Muslims and they started whacking them in the hope that, under pressure of further aggression, they will reveal the whereabouts or conditions of Abū Sufyān. They changed their statements forthwith and whimpered: “Yes, yes! We are members of Abū Sufyān’s caravan.” The moment they said this, they left them alone.
When Rasūlullāh completed his Salāh, he remarked: “When they were speaking the truth, you beat them and when they were telling lies, you left them alone. By Allāh! These slaves belong to the Quraysh (and not to Abū Sufyān’s people).”
Rasūlullāh then went about questioning the slaves personally. He asked: “Where are the Quraysh?” “By Allāh”,: they replied: “they are at the foot of Muqanqas mountain.” What is the total number of people?” asked Rasūlullāh . They replied: “They are quite a few in number.”
“How many in number are they?” he asked. The slaves replied that they had no idea what they number. Rasūlullāh asked: “Okay, tell me, how many camels do they slaughter daily?” They replied: “One day ten and one day nine.” To this Rasūlullāh pointed out: “They are between nine hundred to a thousand.”
After this, Rasūlullāh asked them which of the Quraysh chieftains are in attendance.” They replied: “The following chieftains are in the camp: ‘Utbah bin Rabī‘ah, Shaybah bin Rabī‘ah, Abul-Bakhtarī bin Hishām, Hakīm bin Hizām, Nawfal bin Khuwaylid, Hārith bin ‘Āmir, T‘amiyyah bin ‘Adī, Nadr bin Hārith, Zam‘ah bin Aswad, Abū Jahal bin Hishām, Umayyah bin Khalaf, Nubayh bin Hajjāj, Munabbih bin Hajjāj, Suhail bin ‘Amr and ‘Amr bin ‘Abdūd.”
When Rasūlullāh heard of this ‘impressive lineup’ of the chieftains, he turned to his companions and commented: “Today Makkah has consigned all her treasured souls to you.”
In short, this was how Rasūlullāh went about reaping information from these slaves.
Preparation for War
The next morning, Rasūlullāh made preparation for the actual battle. As per the advise of S‘ad bin Mu‘āz , a simple thatched hut was erected at the peak of the hillock for Rasūlullāh .
A narrator relates: “S‘ad bin Mu‘āz submitted: ‘O Rasūlullāh ! May we erect a thatched structure for you, in which you will be able to sit? We will have your mounts ready for you whilst we go and engage the enemy. If Allāh Ta‘ālā honours us and bestows us with victory over the enemy, this is precisely what we aspire for. On the contrary, Allāh forbid, something else happens, you will still be able to mount your conveyances and take off to join our other compatriots who have stayed behind (in Madīnah). O Rasūlullāh ! We are not dearer to you than they are.29 If those people had only known that you are going to engage the enemy in battle, they would never have remained behind. Perhaps Allāh Ta‘ālā would shield you through them, they would have engaged in Jihād with absolute devotion and goodwill.’ Rasūlullāh commended S‘ad bin Mu‘āz on his devoted enthusiasm and made Du‘ā for him. Thereafter a simple thatched hut30 was erected for Rasūlullāh in which he took shelter. This structure was erected right on the summit of a hillock that afforded a bird’s-eye-view of the entire battle ground.”
Hadrat Anas narrates from Hadrat ‘Umar that on the eve of the impending battle of Badr, Rasūlullāh took us with him to the battlefield so that we may see for ourselves the locations of those who would fall slain in battle. As we reached the battleground, he continued pointing out to us with his blessed hand: ‘this is the spot so and so would collapse and this is the spot so and so would fall, in the morning Inshā Allāh.’ Gesturing with his hand, he proceeded to reveal the exact location of where each person would fall slain.”
Hadrat Anas says: “I swear by the Being Who has sent Rasūlullāh with the truth, not one of them had fallen beyond a hair’s breadth than the location that was pointed out by Rasūlullāh .” (Muslim, Zarqānī volume 1 page 414-416)

29 This was the extremity of his committed sincerity that in spite of his devotion and love, he doesn’t lay claim to such love, neither with the tongue nor with the heart. A true lover is he who does not deliberate even over his own sincerity. 30 This structure was built of date palms. [Tabqât Ibn S‘ad]
31 It is reported in Musnad Ahmad with an authentic Sanad that Hadrat Anas was asked whether he had participated in the battle of Badr. He replied: “How could I ever be absent from (a momentous battle) like Badr?” Hadrat Anas merely went to battle to be in the service of Rasūlullâh . Due to his tender age, he was unable to participate in the actual combat. At that time, he was no more than a young boy of ten or eleven. This is why he is not enumerated amongst the Sahâbah of Badr. [Zarqânî volume 1 page 434]
32
Thereafter, Rasūlullāh , in the company of his most dear companion of the cave, the Siddīq of the Muhājirīn, Hadrat Abū Bakr , entered his hut and offered two Rak‘āt of Salāh. Meanwhile, the Siddīq of the Ansār, S‘ad bin Mu‘āz stood guard at the door, wielding a sword. (Tabqāt Ibn S‘ad volume 2 page 9)
Hadrat ‘Alī narrates: “On the night preceding the battle of Badr, there wasn’t a single one of us who did not fall off to sleep except Rasūlullāh . He passed the entire night in Salāh and earnest Du‘ā right until the morning.” (Tabrānī, Ibn Jarīr, Ibn Khuzaymah)
At the onset of Fajr, Rasūlullāh announced: “As-Salāh! O people! The time for Salāh has arrived.” The instant the people heard this announcement, they rapidly gathered for Salāh. Rasūlullāh led them in Salāh whilst standing at the base of a tree. After Salāh, Rasūlullāh spurred the Sahābah to engage the enemy with fearless valour and daring zeal. (Narrated by Ibn Abī Shaybah and Ahmad and authenticated by Ibn Jarīr, Muntakhab Kanzul-‘Ummāl volume 4 page 98)
Thereafter Rasūlullāh straightened the files of the Mujāhidīn for battle whilst the ranks of the disbelievers had already been imposingly arrayed for conflict. It was a Friday the seventeenth of the holy month of Ramadān. On one side of the battlefield is the assembly of Haq whilst the other end of the battlefield is blustering with the forces of Bātil (falsehood). Both parties advanced towards the arena of Furqān.32
When Rasūlullāh laid eyes on the well-equipped Qurayshī army pressing ahead with all their swaggering glory, he submitted before Allāh Ta‘ālā:
“O Allāh! Here are the Quraysh marching ahead in all their arrogance and pomposity. They have come to challenge You and falsify Your messenger. O Allāh! I beg of You Your victory and assistance over them as promised by You. O Allāh! Annihilate them (these forces of Bātil). (Sīrat Ibn Hishām, Fathul-Bārī Bābu Qawlillāh Iz Tastaghīthūna Rabbakum…)
Thereafter, Rasūlullāh arranged the ranks of the Muslims in proper fighting formation. He held a small spear in his hand, which he used to straighten the ranks of the fighters. As he was forming the rows, he caught sight of one Sahābī, Sawād bin Ghaziyyah sticking out of the line a bit. In a measure of compassion, Rasūlullāh nudged Sawād on his stomach with this spear. Amiably poking him in the stomach, Rasūlullāh said: “O Sawād! Get in line.”
To this Sawād submitted: “O Rasūlullāh ! You hurt me whereas Allāh Ta‘ālā sent you with truth and justice. So allow me to take revenge against you.”
Rasūlullāh gladly raised his upper garment and exposing his stomach, said to him: “Go on, take your revenge.” Sawād embraced his blessed stomach and pressed his lips to it. Addressing Rasūlullāh , he then said: “O Rasūlullāh ! Perhaps this is our final meeting.” This certainly brought unbridled delight to Rasūlullāh and he made Du‘ā for him. (Isābah volume 2 page 95, Sīrat Ibn Hishām volume 2 page 17)
Once Rasūlullāh formed the lines of battle similar to that of the ranks of the Malāikah (angels), he went into his hut. Only Abū Bakr went along with him into his hut whilst S‘ad bin Mu‘āz stood sentry at the door wielding a sword in his hand.
Abū Mihjan Thaqafī poetically sums up this scene in the following verses:
“You have been designated as Siddīq whilst every other Muhājir is referred to by his first name.
You outdistanced everyone else in embracing Islām and Allāh is witness to this.
You were his (Rasūlullāh ’s) exclusive companion when he was seated in the celebrated hut.
And in the cave as well, this is why you are referred to as the ‘escort of the cave’. (Istī‘āb of Ibn ‘Abdul-Barr.)
As the Quraysh settled down, before engaging in actual combat, they decided to send ‘Umair bin Wahab Jumahī to ascertain the numbers of the Muslims. After casting a fleeting glimpse at the Muslims, mounted on his horse, ‘Umair returned and reported: “The Muslims merely number about three hundred but give me a chance and I will check if they don’t have any backup forces lying in ambush for us.”
Once again he mounted his horse and rode far and wide checking that they have no backup force to support them. He returned to the Quraysh and said: “I’ve checked but I couldn’t find any backup force. However, O People of the Quraysh! I see these Madanī camels carrying red death (murder) on their backs. These people have no sanctuary or support besides their own swords. By Allāh! I foresee that as long as these people do not kill their opponents, they themselves will not be killed. So even if from our own ranks, an equal number of people are killed, what joy would the future hold (with over three hundred of our people dead)? Deliberate over what I am saying and let us decide on how to proceed further.”

32 Allâh Ta‘âlâ also refers to the battle of Badr as the day of distinction. In other words, the day the distinction between Haq and Bâtil was exposed. With this relevance in mind, this humble servant (author) also refers to this battleground as the ‘arena of distinction’ (Furqân). After all, it was on this very field that the distinction between spiritual darkness and light was piercingly exposed.
33
To this, Hakīm bin Hizām commented: “What you say is absolutely correct.” Hakīm then went to ‘Utbah and said: “Abul-Walīd! You are one of the leaders of the Quraysh. Wouldn’t you be pleased to hear your name being remembered with goodness?”
‘Utbah asked: “What’s the problem?” Hakīm said: “Take your people and return (to Makkah) and take the responsibility of the blood money of ‘Amr bin Hadramī onto your own shoulders.”
To this ‘Utbah promised: “I take full responsibility for the blood money and Diyyat of ‘Amr bin Hadramī but discuss the dilemma with Abū Jahal as well.”
Saying this, he got to his feet and delivered the following speech:
Battleground speech of ‘Utbah
“O people of Quraysh! I swear by Allāh, you will get absolutely no benefit from fighting with Muhammad () and his companions. These are all your blood relatives. If you are adamant on engaging them in battle, then you will counter members of your immediate family; your father, brother, maternal and paternal cousins. I exhort you to leave Muhammad and the Arabs to their own devices. If the Arabs finish him off, then you have achieved your goal and if Allāh confers victory and dominance to him, then too this is an opportunity of honour for you because, after all, he is a member of your own clan. His supremacy is your supremacy. Don’t shun my advice and do not pronounce me a fool.”
Hakīm bin Hizām relates: “I then proceeded to Abū Jahal, who, at that moment, was busy donning his armour. I said: “’Utbah sent me with this message.” I then conveyed ‘Utbah’s message to him.
The moment he heard the message, he exploded with rage and huffed: “(This is not the only reason ‘Utbah is shirking from war). ‘Utbah is also reluctant to engage the Muslims because his son Abū Huzaifah is with the Muslims. No harm should come to him. I swear by Allāh! We will never retreat until Allāh makes a decisive decision between Muhammad and us.”
Abū Jahal then summoned ‘Amr bin Hadramī’s brother, ‘Āmir bin Hadramī and said to him: “Your ally, ‘Utbah wishes to take everyone back with him without engaging the enemy whereas the blood of your brother is right before your eyes!” On hearing this, ‘Āmir wailed in sorrow: “O ‘Amr! ‘O ‘Amr! How dreadful!” His distressing wails of sorrow stirred their flagging spirits and once again, they were incited to take on the enemy.” (Zarqānī volume 1 page 416, Sīrat Ibn Hishām volume 2 page 16)
Note: Simply to stir the zeal of his people, Abū Jahal would remind them about the blood of ‘Amr bin Hadramī. The primary objective of leaving Makkah was the protection of the trade caravan but when the caravan reached Makkah safely, the people were not inclined to fight. So at every stage of the journey, the issue of retreating to Makkah continued to crop up. So, if a self-styled scholar suggests that the Quraysh set out from Makkah to attack Madīnah solely to take revenge for the blood of ‘Amr bin Hadramī, he is mistaken. His view is in conflict with other authentic narrations.
Inception of the war
Abū Jahal’s disparaging gibe at his people had such a profound impression that even ‘Utbah ardently donned his armour and geared himself for battle.
In fact, from the polytheists, ‘Utbah, his brother Shaybah bin Rabī‘ah and his son Walīd were the first combatants to swagger out of the ranks of the polytheists and emerging onto the battlefield they disdainfully growled for their challengers to approach the field.
From the files of the Muslims, three contenders stepped forward; ‘Awf bin Hārith33, Mu‘awwiz bin Hārith and ‘Abdullah bin Rawāhah .
“Who are you?” bellowed ‘Utbah.
They countered: “We are a group of the Ansār.” To this ‘Utbah replied: “We have no need to engage you. We wish to fight with our own people.”
Saying this, he shrieked: “O Muhammad! Why don’t you send us evenly-matched contenders from our own tribe!”
Rasūlullāh then bade the Ansār to withdraw to their ranks and petitioned Hadrat ‘Alī, Hadrat Hamzah and Hadrat ‘Ubaidah bin Hārith. He called each of them by name and exhorted them to stride out and fight.

33 ‘Awf and Mu‘awwiz are the sons of Hârith. Their mother’s name was ‘Afrâ. She was also a Sahâbiyyah. Hâfiz ‘Asqalâni هللا رحمة عليه says: “’Afrâ enjoys a distinction like no other Sahâbiyyah. She was first married to Hârith and from this union ‘Awf, Mu‘awwiz and Mu‘âz were born. After Hârith, she was married to Bakr bin Yâlîl from whom she had four sons: Iyâs, ‘ qil, Khâlid and ‘ mir. All seven sons, three from her first husband and four from the second, participated in the battle of Badr. She was the only woman who was privileged to sacrifice seven of her sons to the battle of Badr. May Allâh Ta‘âlâ be pleased with her and her sons.” [Zarqânî volume 1 page 416]
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As per Rasūlullāh ’s directive, the three of them emerged from their ranks. Since their faces were concealed by protective masks, ‘Utbah asked them to identify themselves. “I am ‘Ubaidah,” said Hadrat ‘Ubaidah bin Hārith. Hadrat Hamzah rejoined: “I am Hamzah.” And Hadrat ‘Alī replied: “I am ‘Ali.”
‘Utbah reacted by exclaiming: “Yes! Now these are equally-matched noble combatants.”
According to Ibn S‘ad’s narration, Rasūlullāh said: “Rise O children of Hāshim, with the truth with which Allāh Ta‘ālā has sent your Prophet. Stand against this falsehood with which they have appeared in order to extinguish the light of Allāh.”
Slaying of ‘Utbah, Shaybah and Walīd
Now the contestants confronted one another. ‘Ubaidah34 clashed with ‘Utbah. Hamzah challenged Shaybah and ‘Alī was pitted against Walīd.
Hadrat ‘Alī and Hadrat Hamzah laid their foes to rest with a single stroke of the sword. Meanwhile ‘Ubaidah who was clanging swords with ‘Utbah was seriously injured. Both combatants suffered injuries but continued fighting. Eventually, ‘Utbah dealt such a severe blow with his sword that ‘Ubaidah sustained serious injury to his leg. In the interim, Hadrat Hamzah and Hadrat ‘Alī , dismissing their rivals, swiftly went to the aid of ‘Ubaidah . They then promptly despatched ‘Utbah to his death. Thereafter, they carried ‘Ubaidah and brought him to Rasūlullāh . He was bleeding profusely from his shin area. ‘Ubaidah expectantly asked: “O Rasūlullāh ! Am I a martyr?” When Rasūlullāh replied in the affirmative, ‘Ubaidah said: “If only Abū Tālib was alive he would have utterly been convinced that indisputably, we are more deserving of his poem than he ever was:
“We will surrender Muhammad to the enemy only when all of us around him are slain and when we are absolutely oblivious of even our own wives and children.”
‘Ubaidah then recited the following stanzas:
“If they (disbelivers) severed my leg, this is not a problem. In compensation of this injury, I anticipate a far more superior life from Allāh Ta‘ālā. (In other words, although the severance of my leg portends an end to my transitory life in this world, I hope that in compensation I would get a far better life of eternal bliss.)
“And why not? Why shouldn’t I anticipate this? After all, Allāh Ta‘ālā, out of His infinite compassion has adorned me with the religion of Islām that has concealed all my defects.”35
From this we infer that the body devoid of Islām and Allāh-consciousness is actually a naked body. Although people of this world of tangibility are unable to sense this state of nakedness, the denizens of the realm of the unseen would most probably perceive this condition. Hāfiz Ibn ‘Abdul-Barr says that when Hadrat Labīd, the celebrated poet, embraced Islām, he recited the following stanza:
“All praises are due to Allāh Ta‘ālā because before my time (of death) came along, I was clad with the clothing of Islām.”
Note: Initially, ‘Utbah and Shaybah were awfully reluctant to go into battle. Firstly, because of ‘Ātikah’s ominous dream and this was closely followed by the foreboding dream of Juham bin Salat, these people were agonizingly terrified. Secondly, on their departure from Makkah, ‘Addās (the slave of ‘Utbah and Shaybah who had renounced Christianity and embraced Islām at the hands of Rasūlullāh on his return from Tāif) grasped his master’s feet and pleaded: “May my parents be sacrificed for both of you! Please! He is the Rasūl of Allāh. You are not being driven except to your deaths.” Saying this, he burst out crying.
When ‘Ās, the son of Shaybah noticed ‘Addās weeping, he asked what made him so upset. ‘Addās replied: “I am weeping for both my masters who are about to go into battle with the Prophet of Allāh.” ‘Ās enquired: “Really? Is he really the Prophet of Allāh?” Trembling in fear, ‘Addās replied: “Off course! He is unquestionably the Prophet of Allāh to all peoples of the world.” (Isābah)
These solemn pleadings of ‘Addās and his startling revelation of their impending doom had a profound effect on both ‘Utbah and Shaybah. This is why both ‘Utbah and Shaybah cringed from taking part in this battle. Only because of Abū Jahal’s disparaging barbs, they grudgingly trudged along. Time and time again, Abū Jahal would scornfully taunt ‘Utbah and Shaybah with barbed comments of cowardice and effeminacy. So, in order to staunch such ribald criticism and to inhibit allegations of cowardice and effeminacy thrown at them, these two strode out into battle.
34 This is according to the narration of Muhammad bin Ishâq that ‘Ubaidah was against ‘Utbah and Hamzah against Shaybah. However, according to Mūsâ bin ‘Aqabah’s narration, it is the other way around. ‘Ubaidah fought Shaybah and Hamzah clashed with ‘Utbah.
35 According to another report, when the Sahâbah set eyes on his condition, they brought ‘Ubaidah before Rasūlullâh . Placing his cheek on Rasūlullâh ’s blessed foot, ‘Ubaidah said: “O Rasūlullâh! If Abū Tâlib was around today and he laid eyes on us, he would have given his life to see us more deserving of his poem.” ‘Ubaidah then breathed his last. Rasūlullâh remarked: “I bear witness that he is a martyr.” [Narrated by Shâfi’î, Al-Bidâyah wan-Nihâyah volume 3 page 274]
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Abū Usaid narrates: “On the day of the battle of Badr, Rasūlullāh said: “Reserve your arrows for the moment the disbelieving mob rushes upon you. Release your arrows only when they are close to you.” (Bukhārī)
Rasūlullāh ’s supplication of victory
Following the deaths of ‘Utbah and Shaybah, the rage of the battle kicked off in absolute earnest. Rasūlullāh emerged from his hut and strategically laid out the ranks of the Sahābah and then, in the company of Abū Bakr , he returned to his hut. Wielding a sword, Hadrat S‘ad bin Mu‘āz stood sentry at the door.
When Rasūlullāh laid eyes on his companions’ negligible numbers and their minimal equipment confronted by the vast and well-equipped legion of the disbelievers, he got to his feet and performed two Rak‘at of Salāh. He then absorbed himself in Du‘ā. He implored Allāh Ta‘ālā thus:
“O Allāh! I plead with you to honour Your word (of victory over the enemy). O Allāh! If You wish, You may not be worshipped (after this day).”
Rasūlullāh was overcome with an extraordinary condition of humility and submissiveness. Sometimes he would humbly bow down in Sajdah before Allāh Ta‘ālā and at times he would piteously spread his hands out in supplication and beg Allāh Ta‘ālā for His assistance and victory. He was so immersed in this state of humility that his upper garment repeatedly fell off his shoulders.
Hadrat ‘Alī narrates: “On the day of Badr, I engaged the enemy for a little while and then I hurried to check on Rasūlullāh . I found him prostrating before Allāh Ta‘ālā piteously begging Allāh Ta‘ālā repetitively with the words ‘Yā Hayyu Yā Qayyūm!’ I returned and busied myself with fighting. I went to check on him a second and then a third time but still found him prostrate. However, when I went to check on him the fourth time, by then Allāh Ta‘ālā had favoured him with victory.” (Nasaie, Hākim, Fathul
Bārī)
It is narrated in Sahīh Muslim that Ibn ‘Abbās says: “Hadrat ‘Umar related to me that on the day of Badr when Rasūlullāh noticed the thousand-strong force of the disbelievers of Makkah on one hand, confronted by his three hundred odd ill-equipped companions on the other hand, he went into his hut, faced the Qiblah and spread his hands out in supplication:
“O Allāh! Fulfil Your promise You had made to me. O Allāh! If this small group of Muslims is eliminated, You will never again be worshipped on the earth.”
In other words, Rasūlullāh was the seal of all the Prophets and his Ummah is the final Ummah. So, if, Allāh forbid, Rasūlullāh and his Ummah is wholly eliminated, not a single person will remain on this earth to worship Allāh Ta‘ālā. Furthermore, we learn from this that his Du‘ā of victory and divine assistance was not only to safeguard the lives of the Muslims but also to consistently maintain the ‘Ibādat of Allāh Ta‘ālā on the earth. It shouldn’t be such that the earth is entirely devoid of the ‘Ibādat of Allāh Ta‘ālā.
For an incredibly long period of time, Rasūlullāh continued making this Du‘ā about Allāh Ta‘ālā not being worshipped if this group of Muslims is destroyed. He was so engrossed with this Du‘ā that his sheet fell of his blessed shoulders. Abū Bakr picked the sheet up and replaced it on his blessed shoulders. Coming up from his rear, Abū Bakr then clung onto Rasūlullāh ’s waist. This is reported in Muslim. According to Bukhārī’s narration, Abū Bakr clasped Rasūlullāh ’s hand and implored: “O Rasūlullāh ! This is enough for you. You have persistently implored your Lord.”
Rasūlullāh ’s gaze was concentrated upon the grandeur, greatness and absolute independence of Allāh Ta‘ālā. As Allāh Ta‘ālā declares: “Verily, Allāh is independent of the worlds.” And as Allāh Ta‘ālā says in another verse: “And Allāh is independent (free of all needs) and worthy of all praise. If He willed, He could eliminate you and bring forth a new creation.”
This is why the tears of humility and meekness gushed forth from his blessed eyes. However, judging from the fretful persistence and downright anguish of Rasūlullāh , Abū Bakr was firmly convinced that Rasūlullāh ’s Du‘ā will be accepted. As Allāh Ta‘ālā says: “Is He not better (than your false gods) who responds to the distressed one when he calls unto Him and He removes evil and He makes you the inheritors of the earth (generation after generation)?” (Sūrah Naml verse 65)
In short, Abū Bakr was overwhelmed by a condition of hope whilst Rasūlullāh was overcome by a condition of trepidation. An objection and its response
The question crops up here that why was Rasūlullāh so overwhelmed with apprehension when Allāh Ta‘ālā had promised him divine aid and victory?
The response to this objection is that the promise of divine aid and victory was unclear. No time, place, background or conditions were ever mentioned. And Rasūlullāh ’s attention was centred on the status of Allāh Ta‘ālā’s divine independence; He enjoys absolute control without any restriction. He may do as He deems fit. The protocol of Rubūbiyyat (lordship) demands that in spite of the divine promise, the servant is still apprehensive. He realises that nothing is ever compulsory upon Allāh Ta‘ālā. The servant’s duty is to beg of Him and whatever He bestows is His grace and favour. Even if the time of the promised divine aid is known, then too
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there is a possibility that the fulfilment of this promise is subject to certain conditions, which, due to His divine wisdom, Allāh Ta‘ālā did not disclose even to the Prophets . As Allāh Ta‘ālā says: “And they will not encompass any of His knowledge except that which He wishes.”
Allāh Ta‘ālā is not obliged to reveal the conditions or circumstances of any divine promise to the Ambiyā . Quite often, penetrative wisdom demands that the reality of things remain a mystery so that the servant does not lose sight of Allāh Ta‘ālā’s grandeur, awe and status of nonchalance.
So the distressed and apprehensive Du‘ā of the Ambiyā is not because they are not confident of Allāh Ta‘ālā fulfilling His promises but because they are overwhelmed by the trepidation of Allāh Ta‘ālā’s status of nonchalance. (Madārijun-Nubuwwah)
It appears in the narration of Muslim that Abū Bakr , on this occasion, pleaded with Rasūlullāh : “Your beseeching your Lord is now sufficient. Surely He would fulfil His promise made to you.”
Upon this, Allāh Ta‘ālā revealed the following verse:
“Remember the time when you sought the aid of your Lord and He responded to you (saying): ‘I will assist you with a thousand angels one behind the other in succession. And Allāh made this (divine assistance) only as glad tidings and so that your hearts are comforted therewith. And there is no assistance (of victory) except from Allāh, the All-mighty, the All-wise.” (Sūrah Anfāl verses 9-10)
At the revelation of this verse, according to the narration of Sahīh Bukhārī, Rasūlullāh emerged from his hut with the following verse on his tongue:
“Their multitudes will be routed and they will turn their backs and flee.”
(Sūrah Qamar verse 45)
According to the narration of Ibn Ishāq, whilst Rasūlullāh was beseeching Allāh Ta‘ālā in Du‘ā, he dozed off. When he awakened, he addressed Abū Bakr saying:
“O Abū Bakr! Glad tidings to you. Allāh’s aid has come. Here is Jibraīl clutching the reins of his horse and driving it along. It has dust on its teeth.” (Fathul-Bārī volume 7 page 242, ‘Uyūn Al-Athar volume 1 page 355)
Descent of the angles to assist the Muslims
Allāh Ta‘ālā sent down a thousand angels, then three thousand and finally five thousand angels to lend a hand to the Muslims.
Note: Since Iblīs (Shaytān) and his cohorts were all set and primed to assist the disbelievers and polytheists in this battle, Allāh Ta‘ālā sent down a legion of angels under the command of Jibraīl, Mīkāīl and Isrāfīl to assist the Muslims. Since Shaytān appeared in the disguise of Surāqah bin Mālik and his cohorts appeared in the form of the menfolk of the Banū Mudlij tribe (as evident from the narration of Dalāilu Bayhaqī and Abū Nu‘aim from Ibn ‘Abbās 36), the angels also appeared in the form of normal men as mentioned by ‘Allāmah Suhaylī and Imām Qurtubī. (Rawdul-Anf volume 2 page 288)
Although the angels who descended from the skies were ostensibly human, in reality they were divine angels. Undoubtedly they were a personification of the following Persian couplet:
“The outward appearance is that of a human being but its perfection and flawlessness is that of Jibraīl. Because he is devoid of all forms of lust and free from any form of opposition.”
Abū Usaid Sā‘idī (who was also a Badrī Sahābī) relates: “On the day of the battle of Badr, the angels descended from the skies wearing yellow turbans. The tail ends of their turbans were suspended between their shoulders.” (Narrated by Ibn Jarīr with a satisfactory Sanad. A similar description is also narrated by Ibn Abī Hātim from Zuabair bin ‘Awwām . Zubair was himself wearing a yellow turban on the day of this battle.
According to some narrations, the colour of the turbans of the angels was black and according to other narrations, they had white turbans on their heads.
Hāfiz Suyūtī عليه هللا رحمة says: “On the basis of authentic narrations we conclude that their turbans were yellow in colour. All other narrations that favour either black or white turbans are generally weak narrations.” (Zarqānī volume 1 page 424)
Note: It wouldn’t be bizarre to speculate that perhaps the colour yellow for the angels’ turbans was deliberately chosen to provide delight and joy to the Muslims. The shade of yellow stimulates happiness and joy. As Allāh Ta‘ālā mentions in the Holy Qurān:

36 See Al-Khasâisul-Kubrâ volume 1 page 204
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“It (the cow) should be yellow, its colour brilliant, pleasing to the beholders.”
(Sūrah Baqarah verse 29)
In short, Allāh Ta‘ālā sent down a legion of angels to assist the Muslims in their plight. Firstly, the very descent of the angels is a source of divine blessings and goodness. As in the case of the battle of Hunain, the mere descent of the angels was a source of immense divine blessings. Details of this will be discussed later on, Inshā Allāh. Secondly, an additional favour Allāh Ta‘ālā extended to the Muslims was His instruction to the angels to spiritually fortify the Muslims. As Allāh Ta‘ālā explains:
“Remember when your Lord revealed to the angels: ‘I am with you, so strengthen those who believe.’” (Sūrah Anfāl verse 12)
Just as Allāh Ta‘ālā has given Shaytān the ability to cast misgivings within the hearts, similarly, Allāh Ta‘ālā has endowed the noble angels with the proficiency to cast righteousness within the hearts of the people. This is referred to as Limmah or Ilhām.
So, on this occasion, the angels inspired the Muslims to sacrifice their lives against those who defiantly transgressed against Allāh Ta‘ālā. The angels inspired them to stay firm against the rebels of Allāh and His Rasūl. As though they exhorted them thus: “Go on! Engage the rebels because Allāh Ta‘ālā is your supporter and assistant and the angels are at hand to back you up. So there is no need to panic and grieve. Victory and defeat hinges on the strength or weakness of the hearts.” In this manner, the angels boosted their courage and strengthened their hearts.
The third favour Allāh Ta‘ālā bestowed upon them was that Allāh Ta‘ālā instructed the angels to wage war against the enemies of the Muslims.
The fourth favour was that Allāh Ta‘ālā appointed the angels as the assistants and supporters of the Muslim army. The actual combatants were the Muslims whilst the angels were subordinate to them. This meaning is evident from the word Mumiddukum in the verse of the Holy Qurān.
The fifth favour was that Allāh Ta‘ālā instilled the awe of the Muslims into the hearts of the disbelievers. As Allāh Ta‘ālā says: “We will instil awe within the hearts of the disbelievers.”
Coaching the angels in warfare
Since the angels were oblivious to the art of human warfare, Allāh Ta‘ālā coached them in the techniques of fighting. As Allāh Ta‘ālā describes in this verse:
“O angels! Strike (the disbelievers) on the necks and smite over all their fingertips.”
(Sūrah Anfāl verse 12)
Rab‘ī bin Anas narrates: “On the day of Badr, those slain by humans could easily be distinguished from those killed by the angels. The slain of the angels had dark fire-scars on their necks and fingertips.” (Fathul-Bārī)
In Sahīh Muslim it is narrated on the authority of Ibn ‘Abbās that a Muslim ran behind a scuttling disbeliever when suddenly he heard the crack of a whip accompanied by a voice: ‘Hayzūm!37 Go on! Charge!’ The moment he located the disbeliever, he found him lying flat on the ground. His face, especially his nose was bruised green with the lash of a whip.”
When this Ansārī reported this incident to Rasūlullāh , he commented: “You have spoken the truth. This is divine aid from the third heaven.” (Fathul-Bārī volume 7 page 242)
It is narrated in Sahīh Bukhārī on the authority of Ibn ‘Abbās that on the day of Badr, Rasūlullāh remarked: “Here, this is Jibraīl clutching the reins of his horse, bedecked with the weapons of war.” (Bukhārī under the chapter dealing with the presence of the angels in the battle of Badr)
Suhail bin Hunaif narrates: “On the day of Badr, we observed that when any of us would merely gesture towards the Mushrik and even before our swords made contact with him, his head would be chopped off and falling to the ground.” Narrated by Hākim. Hākim, his student Bayhaqī and Abū Nu’aim authenticate this Hadīth. (Zarqānī volume 2 page 427)
Sahl bin S‘ad narrates: “Describing the battle of Badr, Abū Usaid addressed me saying: ‘O nephew!38 If you and I were on the battlefield of Badr, I would have pointed out to you the valley from which the angels appeared to offer us divine assistance. There is not a smidgen of doubt in this.” (Narrated by Tabrānī. Within the chain of narrators is a narrator by the name of Salāmah bin Rawh. Ibn Hibbān declares him reliable but others have pronounced him to be unreliable due to his imprudence.)

37 Hayzūm was the name of Jibraîl ’s horse. [Zarqânî volume 1 page 416]
38 The word nephew is used as a term of endearment by the Arabs. As we would use the term son or boy when affectionately addressing someone our junior. [Tr.]
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In short, the descent and subsequent assistance of the angels and their battle alliance with the Muslims against the disbelievers is indisputably proven from the verses of the Holy Qurān and Ahādīth, in which there is no scope for doubt.
The attendance of the angels mounted on horses is also established from authentic Ahādīth. According to some narrations, they were mounted on piebald39 horses. (Zarqānī volume 2 page 427)
Ibn ‘Abbās narrates that apart from Badr, the angels did not actively fight in any other battle. Yes, the descent of the angels on other occasions to provide support, backup, and reassurance and to increase the Muslims’ numbers is established. For example, the descent of the angels on the occasion of the battle of Hunain is mentioned in Sūrah Tawbah:
“And He sent down such forces, which you were unable to observe.”
Then again, a Hadīth of Bukhārī and Muslim mentions Jibraīl and Mīkāīl fighting in the battle of Uhud. However, this fighting was not on behalf of all the Muslims collectively. Their participation in this battle was for the defence and security of Rasūlullāh . (Zarqānī volume 2 page 425)
Note: Since this world is a place subject to external mediums, Allāh Ta‘ālā, in consideration of these mediums, sent down angels in the form of human beings to assist the Muslims. A single angel would have been more than adequate for all of them. The actual doer is Allāh Ta‘ālā but in this world, his omnipotence is exposed in His usage of external means and mediums. In accordance with this world being ‘Alame-Asbāb (realm of mediums), Allāh Ta‘ālā sent down a whole battalion of angels to assist the Muslims. (Fathul
Bārī volume 7 page 243)
Rasūlullāh emerged from his hut and after motivating them to engage the enemy, he declared: “I swear by the Being in whose absolute control lies Muhammad’s life, today whosoever puts up a bold front and engages the enemy with forbearance and sincerity and he is subsequently martyred, Allāh Ta‘ālā will certainly admit him into paradise.”
Whilst Rasūlullāh was making this declaration, ‘Umair bin Hamām had a few dates in his hand, which he was busy eating. The moment he heard these enthralling words, he bounded up in delight and exclaimed:
Bakh! Bakh! (Hooray! Bravo!) The only intervention between me and my admittance into paradise is my martyrdom at these people’s hands.”
Saying this, he flung these date aside and wielding a sword he hurled himself into the thick of battle and fought valiantly until he was martyred. May Allāh Ta‘ālā shower His boundless mercy upon him. Āmīn. (Ibn Hishām volume 2 page 18, Tabqāt Ibn S‘ad volume 2 page 16)
Also on this occasion, ‘Awf bin Hārith asked Rasūlullāh : “O Rasūlullāh! Which action of the servant makes the Lord laugh (pleases Him)?” Rasūlullāh replied: “To confront the enemy naked (without armour) and to colour his hands with the blood of the enemy.” The moment ‘Awf heard these words, he threw off his armour and clutching his sword, he went to fight the enemy until he was martyred. May Allāh Ta‘ālā shower him with his infinite mercy. Āmīn.
Abū Jahal’s Du‘ā and his incitement of war
Subsequent to the slaying of ‘Utbah, Shaybah and Walīd, Abū Jahal encouraged his troops to fight valiantly and in a frantic bid to spur them on, he addressed them saying:
“O people! Don’t be flustered over the deaths of ‘Utbah, Shaybah and Walīd. They fell victim to the sword because of their imprudent haste. I swear by Lāt and ‘Uzzā! We will never return until we don’t truss them up in ropes.”
He then beseeched Allāh Ta‘ālā with the following Du‘ā:
“O Allāh! He who is guilty amongst us of severing family ties and of perpetrating strange actions, O Allāh, destroy him. And amongst us, he who is most dear and beloved to You, O Allāh, grant him victory.”
Upon this Allāh Ta‘ālā revealed the following Qurānic verse:
“(O disbelievers!) You were seeking victory. So, here victory has come unto you. And if you desist (from evil) it will be better for you. And if you return (to fight) so shall We return and your forces will be of no avail to you however numerous they may be. Verily Allāh is with the believers.” (Sūrah Anfāl verse 19)
In Dalāilu Bayhaqī and Dalāilu Abī Nu‘aim it is recorded on the authority of Ibn ‘Abbās that as Abū Jahal made his Du‘ā, Rasūlullāh also raised his hands in supplication before Allāh Ta‘ālā and implored: “O Allāh! If (Allāh forbid) this group of people is annihilated, you will never be worshipped again on the face of this earth.”

39 Used to describe a horse whose coat has patches of two or more contrasting colours, especially black and white. [Encarta concise English dictionary]
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Here on this side Abū Jahal was engaged in Du‘ā whilst on the other end Rasūlullāh was also engaged in imploring Allāh Ta’ālā. After this, both parties started fighting in earnest. Rasūlullāh emerged from his hut and exhorting the Sahābah to fight, he promised: “Whoever is slain in the path of Allāh, Allāh will admit him into paradise.” (Zarqānī volume 1 page 427, Tārīkh Ibn Athīr volume 2 page 47)
On the direction of Jibraīl, Rasūlullāh then picked up a fistful of sand and hurled it towards the faces of the Mushrikīn. He then bade the Muslims to launch an attack against them. Not a single Mushrik remained but a particle of this sand penetrated his eyes, nose and mouth.
Only Allāh Ta‘ālā knows what impact this sand had on the disbelievers. The instant Rasūlullāh hurled this fistful of sand at them they took flight. In this regard, Allāh Ta‘ālā revealed:
“And you did not throw (the sand) when you threw it but Allāh threw it.” Sūrah Anfāl verse 17)
In other words, although Rasūlullāh himself tossed a fistful of sand particles that got into the eyes and noses of the thousand strong army, this was no achievement on his part as such but this was a divine deed, a manifestation of the omnipotence of Allāh Ta‘ālā.
As the fighting intensified, Rasūlullāh uttered thrice: “Shā-hatil-Wujūh (may the faces (of the enemy) become disfigured.)” He then picked up a handful of pebbles and hurled them towards the Quraysh and charged the Sahābah to attack. Barely a moment passed when the metaphorical dust of humiliation settled on the faces of the enemies of Allāh Ta‘ālā than they started rubbing their eyes whilst the Muslims opportunely unleashed a rapid against the mystified enemy. Ibn Shihāb Zuhrī and ‘Urwah bin Zubair say: “Allāh Ta‘ālā cast a peculiar attribute within this handful of sand that left each and every one of them humbled and bewildered. In downright perplexity, they had no idea where to turn to.”
Rasūlullāh barely hurled the fistful of sand when the entire army of disbelievers was left bewildered and thrown into turmoil. ‘Eminent’ heroes and ‘noble warriors’ were either getting captured or slain at the hands of the Muslims. During this time Rasūlullāh was in his hut with Hadrat S‘ad bin Mu‘āz clutching a sword and standing sentry at the door, protecting Rasūlullāh .
Whilst the Muslims were engaged in apprehending the disbelievers, Rasūlullāh noticed signs of disgust on the face of Hadrat S‘ad bin Mu‘āz as though this revulsion is a tangible thing placed on his face. Rasūlullāh asked: “O S‘ad! Perhaps you resent the Quraysh being captured?” S‘ad submitted:
“Yes, O Rasūlullāh ! By Allāh! This is the first encounter in which Allāh Ta‘ālā has inflicted (such loss) against the polytheists. Personally, I feel it is far superior to put these polytheists to the swords than allowing them to live.” (Sīrat Ibn Hishām volume 2 page 18)
Ibn ‘Abbās narrates: “Rasūlullāh had notified us beforehand that some people like the Banū Hāshim and other tribes simply turned up on the battlefield under pressure from the Quraysh. They didn’t come on their own free will. So they should not be harmed in any way. We have no need to kill them or to fight with them. Rasūlullāh also advised: “If any of you come across Abul-Bakhtarī bin Hishām and ‘Abbās bin ‘Abdul Muttalib during the course of this campaign, do not kill any of them.”
This is why the Sahābah , instead of killing the enemy, were predominantly predisposed to capturing them alive.
So when Mujazzar bin Ziyān Ansāri caught sight of Abul-Bakhtarī on the battlefield, he said: “Rasūlullāh forbade us to put you to the sword.”
Abul-Bakhtarī was accompanied by one of his Makkan friends by the name of Junādah bin Malīhah. Abul-Bakhtarī, when enlightened about this prohibition, appealed: “My friend too should be spared.” Mujazzar retorted: “Never! By Allāh! We will never spare the life of your friend. Rasūlullāh ’s reprieve extends to you only. To this Abul-Bakhtarī replied: “By Allāh! It is ludicrous for me to abandon my friend in this hour of need. Tomorrow the womenfolk of Makkah would taunt me for deserting my friend merely to save my own life!”
Reciting the following stanza, he audaciously stepped out to fight:
“A noble man will never forsake his companion in need until he dies or he detects a way out.”
No sooner had Abul-Bakhtarī stepped foot into the combat area than Mujazzar finished him off with his sword. He then proceeded to Rasūlullāh and submitted:
“O Rasūlullāh ! I swear by the Being Who has sent you with the truth! I certainly tried to capture Abul-Bakhtarī alive and bring him before you but he refused and elected to fight. So I killed him.”
Slaying of Umayyah bin Khalaf and his son
40
Umayyah bin Khalaf was one of the most bitter enemies of Rasūlullāh . From the mouth of S‘ad bin Mu‘āz in Makkah, he had already heard the ominous forecast of his assassination long before there was even a notion of the battle of Badr. This is why he was dreadfully reluctant to take part in this campaign.
Abū Jahal incited the people to participate in this campaign saying: “Save your trade caravan.” (The caravan of Abū Sufyān.) However, Umayyah tried his utmost to steer clear of this campaign. Abū Jahal continued wheedling him saying: “Abū Safwān! You are the chief of this valley. If you attempt to avoid this campaign, the masses are bound to follow suit and they too would try to worm their way out. Abū Jahal persisted until Umayyah was forced to grudgingly agree. However, he added: “I will purchase a very fine, daring and fast camel. I will join you but the moment I get a chance I will return.” He then went home to his wife Ummu Safwān and asked her to make his travel arrangements. She asked: “Don’t you recall the menacing words of your Yathribī brother? (Where he forewarned you about being assassinated at the hands of the companions of Muhammad)” Umayyah replied: “Yes, I remember very well but I don’t really intend to actively participate in this campaign. I will just tag along with them for a few leagues and I will return soon.”
However, he somehow accompanied them through every stage of the journey until he reached the battlefield of Badr. (See Bukhārī. Fathul-Bārī volume 7 page 321)
Umayyah was the same villain who subjected Hadrat Bilāl to an array of brutal punishments. He would make Bilāl lie on the scorching boulders of Makkah. When Ummayah appeared on the battlefield of Badr and Hadrat Bilāl ’s gaze fell on him, he yelled out a shriek of challenge to the Ansār.
‘Abdur-Rahmān bin ‘Awf , who was a friend of Umayyah bin Khalaf in times of pre-Islāmic ignorance, didn’t want Ummayah killed. He preferred that he rather be captured as a prisoner. (Perhaps, he reflected, Allāh Ta‘ālā would guide Umayyah somewhere along the line and save him from eternal hellfire.)
Hadrat ‘Abdur-Rahmān bin ‘Awf , who was clutching a few coats of armour that he had appropriated from the kuffār, flung them aside and clasped the hands of Umayyah and his son. When Bilāl got a glimpse of this, he shouted: “Seize the head of kufr Umayyah! I am not safe if Umayyah is saved.”
The instant the Ansār heard this rallying cry they darted over. Hadrat ‘Abdur-Rahmān bin ‘Awf thrust Umayyah’s son in front of him and the Ansār summarily finished him off. They then raced to Umayyah who was being shielded by Hadrat ‘Abdur-Rahmān bin ‘Awf . When he saw them tearing towards Umayyah, he quickly lied down over him as a human shield but the Ansār breached this human shield and driving their swords from his legs, they killed him. In the melee, Hadrat ‘Abdur-Rahmān bin ‘Awf sustained a serious injury to his foot, the scar of which remained for a long time.
Hadrat ‘Abdur-Rahmān bin ‘Awf used to remark: “May Allāh Ta‘ālā shower His mercy on Bilāl . On this occasion I lost my coats of armour (that I had seized from the enemy) and my captive too.” (Sahīh Bukhārī Kitābul-Wakālah)
Slaying of Abū Jahal – Pharaoh of this Ummah
Hadrat ‘Abdur-Rahmān bin ‘Awf narrates: “I was standing poised to attack on the battle lines of Badr when suddenly I caught sight of two youngsters to my left and right. I was a bit concerned (perhaps the enemy, spotting me between two youngsters, would try to rush me).
I was reflecting over this when one of them sidled up to me and murmured: “Uncle! Would you point out Abū Jahal to me?” “What would you want to do with Abū Jahal? I incredulously asked.
This young man replied: “I have made a vow unto Allāh Ta‘ālā that when I lay eyes on Abū Jahal I will surely kill him or I will be killed in the process. I heard that he is guilty of verbally abusing Rasūlullāh . By Allāh in Whose absolute control lies my life! The moment I lay eyes on Abū Jahal, I will ensure that my shadow does not break away from his shadow until one of us is killed.”
The moment I heard his zealous words, my expectation of being flanked by two men instead of two youngsters, rapidly dwindled away.
When I pointed out Abū Jahal to this young man, he dashed over to him and like a swooping raptor, he pounced on him and finished him off. (Bukhārī Kitābul-Jihād)
These two youngsters were Mu‘āz40 and Mu‘awwiz, the sons of ‘Afrā.

40 According to Sahîh Bukhârî’s narration mentioned under the chapter dealing with the battle of Badr, Mu‘âz and Mu‘awwiz, the sons of ‘Afrâ were the assassins of Abū Jahal. However, according to the narration cited in Kitâbul-Jihâd of the same book, he was killed by Mu‘âz bin ‘Afrâ and Mu‘âz bin ‘Amr bin Jamūh. Hâfiz ‘Asqalânî says that Mu‘âz bin ‘Amr bin Jamūh also joined the sons of ‘Afrâ in killing Abū Jahal. In fact Mu‘âz bin ‘Amr bin Jamūh played a relatively major role in slaying Abū Jahal. This is why
41
‘Abdullāh bin ‘Abbās and ‘Abdullāh bin Abī Bakr bin Hazm narrate from Mu‘āz bin ‘Amr bin Jamūh . He relates: “I was maintaining a vigilant lookout for Abū Jahal. The moment I was presented with an opportunity, I pounced on him with my sword and dealt him such a powerful blow that left his leg severed.”
The narrator continues: “In defence of his father, Abū Jahals’s son ‘Ikramah (who embraced Islām at the conquest of Makkah), struck Mu‘āz bin ‘Amr bin Jamūh with such force that left his arm hanging by its tendons. However, this handicap did not deter Mu‘āz and he continued fighting valiantly right until the evening. When fighting with this dangling hand became excruciatingly painful, he placed the hand beneath his foot and ripped off the hand completely. He lived until the Caliphate of Hadrat ‘Uthmān Ghanī .
After finishing off with Abū Jahal, Mu‘awwiz bin ‘Afrā, however, continued fighting until he drank from the nectar of martyrdom. We belong to Allāh and to Him shall we return.
Searching for Abū Jahal’s body after the victory
Although Abū Jahal suffered extensive injuries, he still had some life left in him. Hadrat Anas relates: “On the day of Badr Rasūlullāh bade the Sahābah : “Is there anyone who would provide some information about Abū Jahal?” ‘Abdullāh bin Mas‘ūd went in search of him amongst the corpses. When he located him, he realised that he still has a bit of life in him.”
This is according to Bukhārī’s narration. According to Ibn Ishāq and Hākim’s narration, Ibn Mas‘ūd planted his foot on Abū Jahal’s neck and remarked: “O enemy of Allāh! Allāh has humiliated and disgraced you.”
Saying this, he severed his head from his body. He then carried the head and deposited it before Rasūlullāh saying: “This is the head of Abū Jahal, the enemy of Allāh.”
Rasūlullāh asked: “Really? By Allāh besides Whom there is no other deity! Is this really the head of Abū Jahal?” He replied: “By Allāh besides Whom there is no other deity! This is really the head of Abū Jahal.” Rasūlullāh expressed his profound gratitude before Allāh Ta‘ālā thrice and remarked: “All praise is due to Allāh Who has honoured Islām and its people.” (Fathul-Bārī volume 7 page 230)
According to some narrations Rasūlullāh even prostrated in gratitude before Allāh. (‘Umdatul-Qārī under the chapter Qatlu Abī Jahal.)
And according to the narration of Ibn Mājah, Rasūlullāh performed two Rak‘āt Salāh as an expression of his gratitude before Allāh. This is reported in Ibn Mājah on the authority of ‘Abdullāh bin Awfā . (Al-Bidāyah Wan-Nihāyah volume 3 page 289)
In another narration, ‘Abdullāh bin Mas‘ūd relates: “I climbed onto Abū Jahal’s chest and sat astride him. Abū Jahal opened his eyes and said: “O shepherd! You have parked yourself astride a very honourable place.”
I replied: “All praise is due to Allāh Who has awarded me the ability to do so.”
He then asked me: “Who triumphed and who lost?” I replied: “Allāh and His Rasūl has prevailed.”
“What is your intention now?” he asked. I replied: “I wish to behead you.” He said: “Very well. Here, this is my sword. It is incredibly sharp. It would assist you in fulfilling your objective rather swiftly. But listen, be sure to sever my head closer to my shoulders as this would instil more awe within my onlookers. Furthermore, when you return to Muhammad give him this message that I cherish more rancour and revulsion for you today than I did yesterday.”
Ibn Mas‘ūd further relates: “I then lopped his head off and brought it to Rasūlullāh saying: “O Rasūlullāh! This is the head of the enemy of Allāh, Abū Jahal.” I then relayed his dour message to Rasūlullāh . Rasūlullāh glorified Allāh and pronounced: “This man was the Pharaoh to me and my Ummah. His evil by far overshadowed the evil of the Pharaoh of Mūsā . At least the Pharaoh of Mūsā attempted to recite the Kalimah at his death but the Pharaoh of this Ummah snapped out words of arrogance and disbelief even at the instant of his death. Rasūlullāh then awarded Abū Jahal’s sword to ‘Abdullāh bin Mas‘ūd .”(Sharah As-Siyarul-Kabīr by Imām Sarakhsī volume 2 page 7)
In other words, just as Rasūlullāh surpassed all the Ambiyā in virtue and perfection, similarly, his Ummah’s Pharaoh eclipsed all the other Pharaohs in disbelief and immorality. Even at the time of death his eyes failed to open and the throes of death didn’t nudge him in the least from his disbelief and arrogance. In fact, his kufr (disbelief) and conceit mushroomed even further at the time of his death. (May Allāh Ta‘ālā protect us from this. Āmīn.)

Rasūlullâh decided to award him the entire Salb (spoils of war) seized from the person of Abū Jahal. [Fathul-Bârî volume 7 page 230, Zarqânî volume 1 page 438]
42
Note: Ibn ‘Abbās narrates that the night in which Rasūlullāh decided to visit the Jinn, he addressed us saying: “The person who does not harbour an iota of pride should stand and accompany me.” Ibn Mas‘ūd stood up. Rasūlullāh took him along with him.” (Bināyah Sharhul-Hidāyah by Hāfiz ‘Aynī volume 1 page 286)
Perhaps it wouldn’t be farfetched to believe that ‘Abdullāh bin Mas‘ūd was given the honour to kill Abū Jahal for ‘Abdullāh was a unique servant of Allāh, whose heart was absolutely devoid of even a smidgen of pride41. On the contrary, Abū Jahal was en epitome of pride and arrogance who didn’t even have a trace of humility within his heart.
This is why Allāh Ta‘ālā decreed the killing of Abū Jahal at the hands of a fortunate man who harboured not a grain of pride. May Allāh Ta‘ālā be pleased with ‘Abdullāh bin Mas‘ūd and may He please him too and may Allāh Ta‘ālā recompense him abundantly on behalf of Islām with a reward that pleases him. Āmīn.
Note: Abū Jahal’s actual title was Abul-Hakam (father of wisdom). Rasūlullāh changed his title to Abū Jahal. (Fathul-Bārī) In other words, Rasūlullāh awarded him a title of ‘father of downright ignorance’. And as long as this father remained alive, every variety of ignorance was brought forth.
Whilst waging an intense battle against the enemy, ‘Ukkāshah42 bin Mihsan ’s sword broke. Rasūlullāh replaced it with a stick. The instant he got hold of the stick, it miraculously transformed itself into a sharp sword. He continued fighting valiantly with this sword until Allāh Ta‘ālā awarded them victory. The name of this sword was ‘Awn (assistance) and it accompanied him in every subsequent battle. (Al-Bidāyah Wan-Nihāyah volume 3 page 90)
In the battle of Badr, ‘Ubaidah bin Sa‘īd bin ‘Ās – one of the disbelievers – was entirely covered in body armour. Nothing but his eyes could be seen. Undeterred by this, Hadrat Zubair aimed for this tiny chink in his armour. He hurled a spear with such force and accuracy that it went all the way through his head. He died instantaneously. Hadrat Zubair relates: “Only when I placed my foot on his head and pulled with all my strength was the spear released but its edges were slightly bent.”
As a memento, Rasūlullāh asked Hadrat Zubair to give the spear to him. After Rasūlullāh ’s demise, the spear went to Hadrat Abū Bakr then to Hadrat ‘Umar then to Hadrat ‘Uthmān and then to Hadrat ‘Alī and finally it landed up by Hadrat ‘Abdullāh bin Zubair (the son of the original owner).
In the battle of Badr, Hadrat Zubair sustained a number of wounds to his body. One of the wounds to his shoulder was so deep that after it healed, his young son ‘Urwah would insert his fingers within the folds of the healed skin and amuse himself.
Once ‘Abdul-Malik bin Marwān asked ‘Urwah bin Zubair : “Do you recognise the sword of Zubair (your father)?” He replied: “Yes, surely.” “How,” asked ‘Abdul-Malik “would you recognise the sword?” ‘Urwah replied: “In the battle of Badr, the sword developed serrations on its edges (due to the intensity of the battle).”
To this ‘Abdul-Malik replied: “Yes, you are right.” And to endorse this further, he recited the following poem: “They (the swords) sport serrations notched into them after confronting titanic battalions.” (Bukhārī Ghazwatu Badr) The prisoners of Badr
Alhamdulillāh, after a sweeping defeat of the disbelievers, the battle came to an end. Seventy of the Quraysh were killed and seventy were taken as prisoners. Rasūlullāh directed that the bodies of the disbelievers be dumped into the well of Badr. However, the corpse of Umayyah bin Khalaf was so badly bloated that when they tried to remove his armour, his body started disintegrating. This is why his remains were secreted into the ground there and then. (Zarqānī volume 1 page 432)
As ‘Utbah bin Rabī‘ah’s corpse was being cast into the well, Rasūlullāh noticed ‘Utbah’s son Abū Huzaifah , visibly distraught. Rasūlullāh asked him: “O Abū Huzaifah! Looking at your father in this pitiful condition perhaps causes your heart grave concern?” He replied: “O Rasūlullāh ! By Allāh, I am not distressed by this but the only thing that really concerns me is that my father was an intelligent, graceful and forbearing man. That is why I had expected his intellect and perception to guide him towards Islām. However, when I realised that he died with kufr (disbelief), I was awfully disappointed.”

41 Perhaps this is why that amongst the Sahâbah and Tâbi‘în, when the name ‘Abdullâh is mentioned without any attribution, it refers to ‘Abdullâh bin Mas‘ūd . (‘Abdullâh literally means the slave of Allâh.) He after all, possessed a distinctive brand of ‘Abiyyat (slavehood).
42 On one occasion, Rasūlullâh addressed the Sahâbah saying: “Seventy thousand people of my Ummah will enter Jannah without any reckoning. Their faces will be as radiant as the fourteenth moon.. The moment ‘Ukkâshah heard this, he stood up and begged: “O Rasūlullâh ! Make Du‘â that Allâh Ta‘âlâ includes me from amongst them.” Rasūlullâh replied: “Yes, you are from amongst them.” Upon this, another man from the Ansâr rose and made the same request. Rasūlullâh remarked: “’Ukkâshah beat you to it.” [Bukhârî]
Bear in mind that the idea here was not to rebuff this Ansârî but to put paid to a chain of the same requests. During the era of Hadrat Abū Bakr , when Talîhah bin Khuwaylid Asadî claimed prohethood, Hadrat Abū Bakr despatched Hadrat Khâlid bin Walîd to root out this fitnah. Hadrat ‘Ukkâshah also participated in this campaign. He was martyred at the hands of Talîhah. [Tabqât Ibn S‘ad volume 3 page 64]
43
Rasūlullāh then made Du‘ā in favour of Abū Huzaifah .
Disposing of the corpses in the well of Badr
Anas bin Mālik narrates from Abū Talhah that on the day of Badr, Rasūlullāh instructed that twenty-four43 bodies of the slain Qurayshī chieftains be disposed off in a dreadfully dirty, filthy and polluted well. All those who were cast into the well were the leaders of the kuffār. The remaining corpses were dumped elsewhere.
Whenever Rasūlullāh would secure victory over any nation, it was his noble habit to spend an additional three days at that location. As per his noble tradition, on the third day, Rasūlullāh ordered his mount to be saddled and he set out. The Sahābah followed guessing that Rasūlullāh is perhaps going for some important work. They followed until Rasūlullāh reached the edge of that well and he called out each occupant by name. He called out: “O ‘Utbah! O Shaybah! O Umayyah! O Abū Jahal! You didn’t find submission to Allāh and His Rasūl very appealing. Verily, whatever our Lord has promised us; we found it to be true. Did you also find the promise of your Lord to be true?”
This is the narration of Bukhārī. Ibn Ishāq’s narrative further adds that Rasūlullāh addressed them saying:
“O dwellers of the pit! You were a dreadfully wretched tribe for your Prophet. You falsified me whilst others believed in me. You banished me whilst others offered sanctuary to me. You waged war against me whilst others assisted me. You declared a trustworthy person as dishonest. You pronounced a truthful person to be a liar. May Allāh severely punish you.”
Despatching a messenger to Madīnah with news of victory
Thereafter, to share the glad tidings of victory with the others, Rasūlullāh despatched his messengers to Madīnah Munawwarah. He sent ‘Abdullāh bin Rawāhah towards the upper regions and Zaid bin Hārithah towards the lower regions of Madīnah.
Usāmah bin Zaid narrates: “The good news of victory reached us whilst we were engaged in burying Hadrat Ruqayyah , the daughter of Rasūlullāh and the wife of Hadrat ‘Uthmān . Rasūlullāh left Hadrat ‘Uthmān to care for her in Madīnah. This is why Hadrat ‘Uthmān was unable to participate in the battle of Badr. However, since his absence from the battle was on the instruction of Rasūlullāh , he was considered to have, in principle, attended the battle. I saw Zaid bin Hārithah
standing on the Musallā with the people encircling him from all sides. Sharing the glad tidings of victory with the people, I heard him cheerfully saying: “A number of the chieftains have been slain including ‘Utbah bin Rabī‘ah, Shaybah bin Rabī‘ah, Abū Jahal bin Hishām, Zam‘ah bin Aswad, Abul-Bakhtarī bin Hishām, Umayyah bin Khalaf, Nabīhah bin Hajjāj and Munabbihah bin Hajjāj.”
I excitedly enquired: “Father! Is this really true?” He replied: “Yes, by Allāh! This is true.”
After despatching Zaid bin Hārithah and ‘Abdullāh bin Rawāhah to Madīnah, Rasūlullāh , in due course, set out for Madīnah Munawwarah. The pack of prisoners also tagged along with Rasūlullāh . The spoils of war was consigned to the custody of ‘Abdullāh bin K‘ab Ansārī .
When Rasūlullāh reached a place called Rawhā, he was met by a few Muslims who congratulated him and the Sahābah on this triumphant campaign. Upon this Salamah bin Salāmah remarked: “We confronted a few old hags resembling trussed-up camels. We slaughtered them and dumped them.” (In other words, we didn’t accomplish any great feat for which we deserve congratulations.)
On hearing this, Rasūlullāh smiled and said: “These were, after all the, chieftains and leaders of Makkah.” Distribution of the booty
Following the conquest, Rasūlullāh stayed over in Badr for a further three days. Before setting out for Madīnah, he consigned the war booty to Abdullāh bin K‘ab Ansārī . When he reached a place called Safrā, he went about dividing the booty. Rasūlullāh barely started partitioning the booty when the participants of Badr started squabbling about its distribution. The younger Sahābah argued that they killed the enemy. So they deserve the booty more than anyone else. On the contrary, the elder Sahābah, who didn’t take much part in the actual fighting, maintained that they should also be included in the booty. They said: “We won this battle because of our backup and support. If Allāh forbid, you youngsters suffered defeat, you would have fallen back onto our strength.” Yet again, another group who was guarding Rasūlullāh reckoned that they are most eligible for this wealth.
Upon this, the following verse was revealed:
“They ask you (O Muhammad!) about the spoils of war. Inform them that the spoils are for Allāh and the Prophet.” (Sūrah Anfāl verse 1)

43 The number of disbelievers killed totalled seventy but only twenty-four chieftains were dumped into the well. The remaining corpses were disposed off elsewhere. [Fathul-Bârî volume 7 page 234]
44
In other words, the spoils of war belong to Allāh and His Rasūl is His representative. He may dispense it as he deems appropriate. Once Rasūlullāh reached Safrā, he distributed this booty equally amongst the Sahābah . (Tafsīr Qurtubī volume 7 page 367, Al-Bidāyah Wan-Nihāyah volume 3 page 301)
Furthermore, an additional eight people who, with the consent of Rasūlullāh , did not physically participate in this campaign were also allotted a share from the booty. They are:
1. ‘Uthmān bin ‘Affān . Rasūlullāh left him in Madīnah to attend to his ill wife Hadrat Ruqayyah , the daughter of Rasūlullāh .
2.Talhah bin ‘Ubaidullāh .
3.Sa‘īd bin Zaid . Both these Sahābīs were despatched from Madīnah to gather information about Abū Sufyān’s trade caravan. 4.Abū Lubābah . Rasūlullāh left him in Madīnah to attend to the day-to-day administrative affairs. 5.‘Āsim bin ‘Adī . Rasūlullāh left him (as his representative) in ‘Āliyah (upper regions of Madīnah Munawwarah). 6.Hārith bin Hātib . For some reason Rasūlullāh sent him back to ‘Amr bin ‘Awf.
7.Hārith bin Al-Sammah .
8.Khuwāt bin Jubair .
Although these Sahābah did not actively participate in the battle of Badr, Rasūlullāh allotted them a standard share of the war booty and included them from amongst the Sahābah of Badr . (Ibnul-Athīr volume 2 page 51)
Note: Bear in mind that this verse “they ask you (O Muhammad) about the spoils of war….” is a synopsis of the method of division of the spoils.
A detailed process of division is described in the verse:
“Remember whatever war booty you acquire, verily, one fifth of it is assigned for Allāh, His Rasūl ….” (Sūrah Tawbah verse 41)
Whilst he was in the place called Safrā, Rasūlullāh issued a decree sentencing one of the prisoners, Nadr bin Hārith to death. From Safrā, when he advanced to a place called ‘Arquz-Zibyah, Rasūlullāh sentenced ‘Uqbah bin Abī Mu‘īt to death. And this is where he was summarily put to death. (Zarqānī volume 1 page 449)
Nadr bin Hārith was executed by Hadrat ‘Alī whilst ‘Uqbah bin Abī Mu‘īt was slain by ‘Āsim bin Thābit . With the remaining prisoners in tow, Rasūlullāh then set out from Madīnah Munawwarah.
Note: Nadr bin Hārith and ‘Uqbah bin Abī Mu‘īt were atrociously bitter enemies of Rasūlullāh . They were blasphemous and foulmouthed. Either in speech or action, they left no stone unturned in belittling, ridiculing and mocking Rasūlullāh . This is why these two wretched souls were particularly singled out from the other prisoners and condemned to death. This was the same ‘Uqbah bin Abī Mu‘īt who dumped a bucketful of camel intestines upon the blessed back of Rasūlullāh whilst he prostrated in Sujūd. And he also throttled Rasūlullāh . This ill-fated wretch also spat on the blessed countenance of Rasūlullāh . (Al-Khasāisul-Kubrā volume 1 page 407) In short, a relentless torrent of abuse and ridicule against Rasūlullāh was this miscreant’s source of diabolical nourishment.
Although hostile opposition and antagonistic confrontation against a Prophet of Allāh Ta‘ālā is a major sin and an obvious source of depravity, but verbal abuse against the reputation of a Prophet and mockery and contempt of his honour is a far more serious crime than hostile opposition because, this in effect, is tantamount to denigrating the status of prophethood.
In short, halting at various points along the way, Rasūlullāh at length reached Madīnah Munawwarah with his war captives in tow.
Distribution of the war captives amongst the Muslims
As Rasūlullāh reached Madīnah Munawwarah, he distributed the captives amongst the Muslims accompanied by the admonishment: “Treat the captives favourably and kindly.”
As a result of this prophetic caution, the Sahābah who had captives in their care would first feed their captives and then feed themselves if there was anything left over, otherwise they would suffice simply on dates.
Mus‘ab bin ‘Umair ’s blood brother, Abū ‘Azīz bin ‘Umair was also one of the prisoners of war. Abū ‘Azīz recalls: “The family members of the Ansārī household were such gracious people that whatever little bread they baked morning and evening, they would feed it to me whilst they simply lived on dates. I was certainly embarrassed by this and I would always insist that they eat the bread but they wouldn’t yield to my appeals. They would add: “Rasūlullāh enjoined us to treat the captives well.”
Consultation over the captives of Badr
45
A few days after reaching Madīnah Munawwarah, Rasūlullāh held a meeting with the Sahābah about the captives of Badr. Hadrat Anas narrates: “Rasūlullāh sought the opinion of the Sahābah over the prisoners of Badr. At the outset, he addressed the Sahābah saying: “Surely Allāh has awarded you control over them.”
Hadrat ‘Umar proposed: “O Rasūlullāh! I think that each one of them should be put to the sword.”
However, the embodiment of mercy and the epitome of compassion, Rasūlullāh declined this proposal. Hadrat Abū Bakr submitted: “O Rasūlullāh! My suggestion is that these prisoners be released on payment of a ransom.” According to the narration of Sahīh Muslim, Ibn ‘Abbās relates that Hadrat ‘Umar proposed: “O Rasūlullāh! Each of us should slay his close relative. Instruct ‘Alī to kill his brother ‘Aqīl and allow me to strike the neck of so and so relative as these are the leaders of kufr.”
Hadrat Abū Bakr submitted: “O Rasūlullāh! These people are, after all, members of your own family. I suggest that you release them on payment of ransom. It wouldn’t be strange to imagine that perhaps Allāh Ta‘ālā would guide the same people towards Islām and then they would assist us against the disbelievers.” Rasūlullāh eagerly concurred with this proposal.
‘Abdullāh bin Mas‘ūd narrates: “On receiving the proposals put forward by Abū Bakr and ‘Umar, Rasūlullāh remarked: “O ‘Umar! Your nature is similar to that of Hadrat Nūh and Hadrat Mūsā who made Du‘ā against their people. And you O Abū Bakr! Your nature is akin to that of Hadrat Ibrāhīm and Hadrat ‘Īsā who implored Allāh to pardon their people. Rasūlullāh ’s nature of ‘embodiment of mercy to mankind’ came to the fore, thus concurring with Abū Bakr . He then instructed them to release the captives on payment of ransom.”
Whilst Rasūlullāh was engaged in consulting with the Sahābah , divine revelation charged Rasūlullāh to give the Sahābah the option of execution or ransom. As Hadrat ‘Alī narrates: “Jibraīl appeared before Rasūlullāh and said: “O Rasūlullāh! Give your companions an option; either they execute their captives or they release them on payment of ransom. However, the proviso for accepting a ransom is that the same number of Sahābah will be killed the forthcoming year.” The Sahābah assented to the second option of accepting a ransom from the disbelievers thus exposing themselves to martyrdom in the forthcoming year.”
It is mentioned in Musannaf ‘Abdur-Razzāq and Musannaf Ibn Abī Shaybah on the basis of a Mursal Hadīth quoted by Abū ‘Ubaidah that Jibraīl appeared before Rasūlullāh and submitted: “O Rasūlullāh! Your Lord has given you liberty with the captives of Badr.” When Rasūlullāh sought the counsel of the Sahābah, they submitted: “O Rasūlullāh! Today we are willing to set them free in lieu of a ransom so that we may attain a degree of strength against them and in the forthcoming year, Allāh Ta‘ālā may confer martyrdom upon whomsoever He wishes.” (Durre-Manthūr volume 3 page 202)
According to Ibn S‘ad’s narration, the Sahābah added:
“Perhaps in the forthcoming year, seventy of us will be admitted into paradise.” (Tabqāt Ibn S‘ad volume 2 page 14) Divine admonishment upon the acceptance of ransom
Nonetheless, Rasūlullāh endorsed Hadrat Abū Bakr ’s opinion and instructed the Sahābah to accept a ransom and liberate the captives. A number of senior Sahābah also suggested the ransom route on the supposition that these same captives would perhaps embrace Islām, thus boosting the cause of Islām. And the ransom that they would collect now could be utilised for further Jihād expeditions and other Dīnī activities. Amongst those who proposed taking a ransom, the odds are that there were some Sahābah whose primary objective was the accumulation of worldly wealth. This was spurred by their love for this material world. Although this wealth was from Halāl sources – as part of the war booty – such love attracted severe divine admonishment. And the following verse was revealed:
“It is not (appropriate) for a Prophet that he has captives (and sets them free with ransom) until he causes a massacre in the earth (by killing the enemy). You desire the goods of the world (the ransom) but Allāh desires the hereafter. And Allāh is all prevailing, all wise. Were it not for a previous ordainment from Allāh, you would have been inflicted with a grave pusnihment due to what you had taken.” (Sūrah Anfāl verse 67)
This reproachful censure is specifically directed to those whose focus was centred on monetary gain and worldly benefit and thus proposed that ransom be taken in lieu of the captives’ liberation. This is evident from the verse “you desire the goods of the world”. As for those who proposed the taking of ransom for the benefit of Dīn and the hereafter, they are not, in reality, included in this admonishment. And Rasūlullāh applauded the opinion of ransom simply on the grounds of maintaining favourable family ties and on the grounds of compassion. Furthermore, he wished to give the others an opportunity to get some financial gain. And this was motivated by his spirit of selfless generosity, which in itself is commendable. Yes, what is deplorable is to have one’s personal financial gain in mind. So this verse slams those whose primary objective was the acquisition of worldly gain.
When Rasūlullāh and Abū Bakr learnt of this divine admonishment, they burst out crying. Hadrat ‘Umar narrates: “When I enquired as to what makes him weep so much, Rasūlullāh replied: “I am weeping because of the divine punishment that was presented before me for those of your companions who consented to accept ransom. Their divine punishment was presented before me even closer than this tree in front of us.” (Sahīh Muslim volume 2 page 93)
Note: The punishment was not meted out but merely shown to him. The objective was simply to caution them.
Rasūlullāh then declared: “Had the punishment struck, none of us except ‘Umar would have been saved.” Another Hadīth says, “except S‘ad bin Mu‘āz.” (Zarqānī volume 1 page 442)
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Since S‘ad bin Mu‘āz also proposed that the captives be killed, he was also exonerated with Hadrat ‘Umar . Although ‘Abdullāh bin Rawāhah was also opposed to taking ransom, he proposed that all the captives be thrown into a fire but Sharī‘ah disapproves of this as well. This is why his name was not mentioned here.
Since the primary aim of this campaign was to establish the truth and obliterate falsehood as Allāh Ta‘ālā says:
“And Allāh wishes to establish the truth with His words and to sever the roots of the disbelievers. And that He may render the truth triumphant and frustrate falsehood even though the miscreants detest it.” (Sūrah Anfāl verses 7-8)
The Muslims, particularly in this battle, were divinely commanded to kill the polytheists.
This is further confirmed in this verse:
“And strike them (the disbelievers) on the necks and smite all the fingertips.” (Sūrah Anfāl verse 12)
And another verse ordains:
“So when you meet the disbelievers (in Jihād) smite their necks until when you have shed their blood, then bind them securely (by taking them as prisoners). Thereafter, there is a favour (by setting them free) or there is a ransom until the war divests its burdens (arms)….” (Sūrah Muhammad verse 4)
This verse clearly indicates that only after a bloody conflict, once the conflict throws down its arms and the veneration of the truth is established, then only will it be permissible to accept a ransom otherwise not. Once the prestige of Islām is firmly established, there is no problem in liberating the captives in lieu of a payment of ransom.
At this juncture, the aim of Allāh Ta‘ālā was to bring about a degree of bloodshed to entrench the prestige of Islām within the hearts of the people and to ensure that the very roots of kufr are destroyed so that it doesn’t ever rear its ugly head against Islām.
Since the Muslims accepted ransom without first waging a bloodshed against the enemies of Allāh, they drew the divine wrath and chastisement of Allāh Ta‘ālā. (Ahkāmul-Qurān volume 3 page 72)
This was not an occasion of compassion and affection. It should have been an occasion of severity and asperity. Abu Tayyab says: “To consign magnanimity to the place of a sword is as detrimental as inserting a sword in a place of magnanimity.
No government of the world can be effectively established without bloodshed.
A noble person is not safe from harm until blood is not spilled around him.”
Islām calls for the killing of the criminal elements only. However, in order to establish their authority over the people, a number of governments who claim to be sophisticated and well cultured, don’t make a distinction between the guilty and innocent. Without exception, they declare war on entire nations indiscriminately slaughtering innocent women and children in the process. And the shameless acts of savagery perpetrated by these so-called civilised armies are not unknown to the people of the world. With their automatic weapons, cannons and radio-controlled bombs, they cold-heartedly and pitilessly raise entire cities to the ground in a few minutes.
Alhamdulillāh, Islām is devoid of such heartlessness and brutality. In Jihād, Islām vehemently prohibits its soldiers to kill children, women, the elderly and the monks.
An objection and its response
An objection could be raised here that when Allāh Ta‘ālā Himself gave the Sahābah the option of either killing the captives or setting them free with ransom, then why did He chastise them for accepting the ransom? ‘Allāmah Tībī عليه هللا رحمة clarifies this in his commentary of Mishkāt. He writes: “Ostensibly this option seemed like an option but in reality this option was a test for them. Allāh Ta‘ālā wished to determine whether the Sahābah would choose to kill the enemy or whether they would opt for the material benefit of the world. For instance, when the blessed wives of Rasūlullāh appealed for additional maintenance, the following verses were revealed:
“O Prophet! Inform your wives, ‘If you aspire for the life of this world and its splendour then come, I will make provisions for you and set you free in a favourable manner. And if you aspire for Allāh, His Rasūl and the abode of the hereafter, then Allāh has prepared for the women who do good amongst you a tremendous reward.” (Sūrah Ahzāb verses 28-29)
Ostensibly, in these verses, Allāh Ta‘ālā has given the wives of Rasūlullāh an option to choose either the life of this world and its glitter or to choose Allāh, His Rasūl and the life of the hereafter. However, in reality this was not an option but it was a sort of a test from Allāh Ta‘ālā.
Similarly, the descent of Hārūt and Mārūt at Babylon for teaching the people the art of sorcery. This was merely to put the inhabitants of Babylon through a test. It was not to offer them an option of either pursuing or declining the art of sorcery.
Similarly, when Rasūlullāh was offered a bowl of milk and a bowl of wine on the night of his ascension to the heavens, he chose the bowl of milk. Upon this Jibraīl commented: “Had you chosen the bowl of wine, your Ummah would have gone astray.”
In short, Hadrat Abū Bakr and some other Sahābah who put forward the view of ransom did so with the benefit of Dīn in mind whilst a small number of them were more focused on the financial gain of accepting ransom. This is why this reproachful verse was revealed. This reproachful censure is specifically directed to those whose focus was centred on monetary gain and worldly benefit and thus proposed that ransom be taken in lieu of the captives’ liberation. This is evident from the verse “you desire the goods of the world”. The message behind this divine reproach was: in spite of you being the close companions of Rasūlullāh yet you are focused upon this transient and deplorable wealth. O you companions of Rasūlullāh! It does not behove such sterling personalities of your repute to hanker after even the Halāl dunyā (worldly goods like ransom money or war booty etc.)
As for Rasūlullāh , his objective for going this route was prompted solely by sentiments of family ties and compassion. Allāh forbid! Allāh forbid! Rasūlullāh and Hadrat Abū Bakr were by no means attracted to financial gain. This is why they are not included in this divine chastisement. In Rasūlullāh ’s blessed eyes, the acquisition or the loss of the contents of the entire world made not an iota of difference. Why would he then fret over a few miserable dirhams?
Note: On the basis of this verse, some ‘Ulamā have deduced that the Ambiyā also make Ijthād44 and occasionally their Ijtihād may go off the mark simply due to human error. However, Allāh Ta‘ālā does not allow His Prophet to remain on this error of judgement, but with divine revelation He alerts him to his oversight. However, there is a world of difference between the Ijtihād of the Ambiyā and the Ijtihād of the jurists. The difference is that even after the revelation of divine counsel, the validity of a Prophet’s Ijtihād is not overturned. For instance, in the aforementioned case, the analytical Ijtihād of Rasūlullāh favouring the acceptance of ransom remained in force even after the revelation of contradictory verses. There was no alteration to his earlier Ijtihād. Rasūlullāh did not resort to slaying his captives but he stuck to his original judgement of accepting ransom. On the contrary, a Mujtahid (jurist) who later realises that his initial Ijtihād is contrary to explicit divine texts is compelled to retract his earlier judgement.
You should know that the Ijtihād of a Nabī or Rasūl is regarded as Wahī-Khafī (a subtle form of divine revelation). As Allāh Ta‘ālā declares: “He (Rasūlullāh ) does not speak of his own free will. It is not save a revelation that is revealed.”
If Allāh Ta‘ālā remains silent over the Ijtihād of a Nabī, this Ijtihād assumes the same status as that of Wahī-Khafī. And the regulation governing it is the same as the regulation governing Wahī Jalī. On the contrary, if a divine revelation (Wahī Jalī) contradicts the Ijtihād of a Nabī, then this Wahī Jalī will abrogate the Wahī-Khafī (the Ijtihād of Rasūlullāh ). As in the case where one Qurānic verse rescinds another or one Hadīth rescinds another Hadīth. Similarly, Wahī Jalī abrogates Wahī-Khafī (the Ijtihād of Rasūlullāh ). Allāh alone knows the wisdom for such abrogation. In fact, the Ijtihād of Rasūlullāh in unspoken affairs was also due to the divine inspiration of Allāh Ta‘ālā. As Allāh Ta‘ālā says: “Verily We revealed to you the book with the truth so that you may pass judgement amongst people by that which Allāh has shown to you.”
When Rasūlullāh expressed his opinion in regard to the issue of ransom, this opinion was also initiated by divine inspiration and subsequently; the divine decree that was revealed in contrast to this opinion was also due to the will of Allāh. In this case, the second divine directive revoked the earlier directive. “And Allāh does whatever He pleases and He passes judgement as He desires.”
If the Nabī errs in his judgement (Ijtihād), Allāh rectifies the error by means of divine revelation. Allāh forbid! Nobody has a right to condemn or to criticise the Ijtihād of a Nabī. To condemn or to criticise the Ijtihād of a Nabī after the silence or approval of Allāh Ta‘ālā is tantamount to kufr just as criticism of Wahī Jalī is tantamount to kufr. A Muslim should be an embodiment of the following couplet:
“Keep the tongue moist with affirmation (of Allāh Ta‘ālā) and don’t bother with reason (as to why somehting happened) as this is not the custom of the true believers.”
This is the status of prophethood we are discussing here, where whimsical fancies and leagues removed. Objections raised against this prestigious status of prophethood by those who follow their whims are a sign of utter foolishness.
Poem: You can’t ferry your intellect everywhere. Many a times, you will be forced to throw in the towel. (IN other words, you will just have to accept things as they are even if you fail to grasp its underlying meaning or you don’t understand it.)”
For further details on this topic, scholars may refer to the commentary of Tahrīrul-Usūl and Sharah Musallamus-Thubūt Libahril- ‘Ulūm.

44 Literally, to exert and to infer. Technically, it refers to a logical deduction on a legal or theological issue.
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Furthermore, bear in mind that the Ijtihādī Khatā (error of judgement) of the Ambiyā does not imply that – Allāh forbid – they erroneously abandoned the truth in favour of falsehood. This is definitely not the case. But the meaning of ‘error of judgement’ in this context means that they forgetfully do something that is contrary to what is more virtuous. Instead of adopting a gruelling path, they tend to adopt a more concessionary approach. For instance, the Ijtihād of Hadrat Dāwūd and Hadrat Sulaymān was absolutely devoid of whimsical fancies. Each of their Ijtihād was Wahī Khafī (subtle divine inspiration) but Wahī Jalī (divine revelation) declared the Ijtihād of inference of Sulaymān superior to that of the inference of Dāwūd . This does not imply that the inference of Dāwūd was incorrect but what it means is that in the eyes of Allāh, the inference of Sulaymān was more superior to that of the inference of Dāwūd and the judgment of Sulaymān was more appropriate to the needs of both the rival parties. Allāh forbid, the relationship between these two Ijtihāds was not like the relationship between truth and falsehood but it was like the relationship between good and better or nice and excellent. Or like the relationship between Rukhsat and ‘Azīmat. The distinction between Qiyās Jalī and Ishtihsān coined by the Hanafī ‘Ulamā is also extracted from this inference of Dāwūd and Sulaymān .
The erroneous Ijtihād of the Ambiyā as explained above should be construed as the mere conjecture of this humble servant. Scholars should refer to the original references. This humble servant is nothing more than an interpreter.
Ransom amount
As per the financial abilities of the captives, the ransom per captive was fixed at anything from one thousand to four thousand dirhams. As for the indigent captives who were unable to afford anything, they were set free without the payment of any tangible ransom whatsoever.
The literate amongst these indigent captives were charged to tutor ten children each in reading and writing. Once they teach ten children each, they would be set free. This was their ransom. Hadrat Zaid bin Thābit learnt to read and write in this very manner. (‘Tabqāt Ibn S‘ad volume 2 page 14, Sīrat Ibn Hishām with reference to Zarqānī volume 1 page 442)
Amongst the captives of Badr was Abū ‘Uzzah ‘Amr bin ‘Abdullāh bin ‘Uthmān. He too could not afford to pay any ransom. He appeared before Rasūlullāh pleading: “O Rasūlullāh! You are well aware that I am a destitute with a number of dependants. I beg you to be compassionate towards me.” Rasūlullāh showered him with his compassion and set him free without demanding any ransom from him. However, Rasūlullāh released him on condition that he does not assist anyone against Rasūlullāh and the Muslims. Abū ‘Uzzah consented to this condition. He even went as far as saying a few laudatory couplets in honour of Rasūlullāh . However, he did not embrace Islām and was killed in the state of kufr in the battle of Uhud. Similarly, Muttalib bin Hantab and Sayfī bin Abī Rifā‘ah were released without ransom. (Sīrat Ibn Hishām volume 2 page 31)
When news of Quraysh’s humiliating defeat reached Makkah, the whole city was thrown into a state of mystified panic. The first person to reach Makkah was Haysamān Khuzā‘ī. When the residents asked him about the news of the war, he bewailed: “’Utbah bin Rabī‘ah has been killed, Shaybah bin Rabī‘ah has been killed, Abul-Hakam bin Hishām (Abū Jahal) has been killed, Umayyah bin Khalalf has been killed, Zam‘ah bin Aswad has been killed, Nabīhah bin Hajjāj has been killed, Munabbihah bin Hajjāj has been killed, so and so has been killed.” He then went on to enumerate a few more chieftains who were killed in the battle.
Safwān bin Umayyah, who was seated in the Hatīm area listening to this dismal report, remarked: “I can’t understand. Is this man perhaps gone mad! Why don’t you people put his sanity to the test and ask him where is Safwān bin Umayyah?” When asked, Haysamān replied: “Here’s Safwān bin Umayyah sitting here in the Hatīm. With my own eyes, I saw his father and brother being put to the sword.” (Sīrat Ibn Hishām volume 2 page 26)
Ibn ‘Abbās narrates: “Abū Rāf‘i related to me that at this moment in time, Islām had already filtered into the home of ‘Abbās but we (his children) would conceal our Islām.
When the Quraysh set off for the battle of Badr, daily we would wait in anticipation of some news. When Haysamān Khuzā‘ī brought news of the Quraysh’s defeat in Badr, we were thrown into a state of unbridled ecstasy at Rasūlullāh ’s victory.” ‘Abbās says: “At that moment, my wife and I, Ummu Fadl were sitting beneath the Zam Zam canopy when Abū Lahab happened to pass by.
When the people noticed Abū Sufyān45 bin Hārith approaching them, they addressed Abū Lahab saying: “Here’s Abū Sufyān returning from Badr.”
Abū Lahab invited Abū Sufyān to sit next to him and to enlighten him about the battle of Badr. Abū Sufyān replied:

45 Abū Sufyân bin Hârith bin ‘Abdul-Muttalib bin Hâshim Al-Hâshimî. He was the cousin of Rasūlullâh . (Rasūlullâh ’s father’s brother’s son) and also his milk brother. They were both breastfed by Halîmah S‘adiyyah. He embraced Islâm at the conquest of Makkah. It was in his regard that Rasūlullâh prophesised: “Abū Sufyân bin Hârith is the leader of the youth of Jannah.” A detailed account will follow in our discussion on the conquest of Makkah, Inshâ Allâh. [Isâbah volume 4 page 10]
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“By Allāh! I know nothing except that we fought a people before whom we submitted our shoulders. They were thrusting their weapons against us as they wished and they rounded us up as captives as they wished. And by Allāh! I don’t blame our people (for surrendering before them) because we caught sight of white-robed men mounted on piebald horses suspended between the sky and the earth. By Allāh! They wouldn’t leave anything and nothing remains intact before them.”
Abū Rāf‘ī says: “On hearing this strange occurrence, I commented: “By Allāh! Incontestably, these were angels.”
The moment Abū Lahab heard me make this comment, he flew into a towering rage and landed a nasty smack to my face. He lifted me up and pitilessly hurled me onto the ground. With the purpose of inflicting more pain on me, he came and plopped himself right onto my chest. I was a weak bodied person.
“Ummu Fadl got up and clutching a wooden column in her hand, she went up to him and dealt him an injurious blow to his head. She then added: “His master (Abbās ) is not around. Is this why you regard him as so weak?”
Barely a week later, Abū Lahab was struck with plague-like eruptions on his entire body and he died. The stench given off by his corpse was so disgusting that nobody could approach it.
After three days, his sons, driven by a fear of public disgrace, got a hole dug and with the aid of long poles, roughly shoved him into it. Haythamī says that this narration is cited by Tabrānī and Bazzār. Amongst the narrators is Husain bin ‘Ubaidullāh. Abū Hātim and others declare him reliable whilst some others declare him to be unfit. The rest of the narrators are reliable.46 (Majm‘auz-Zawāid volume 6 page 89)
It is related that whenever Hadrat ‘Āyeshah would pass the spot where Abū Lahab disgracefully died, she would cover her face with a cloth. (Al-Bidāyah Wan-Nihāyah volume 3 page 309)
When Rasūlullāh happened to pass the dwellings of Thamūd, he covered his face with a cloth and bade his mount to move faster. He implied that one should do so when passing through areas struck by divine punishment. So Hadrat ‘Āyeshah was actually observing a Sunnah of Rasūlullāh . (Zarqānī volume 1 page 252)
When the Qurasyh confirmed the death of their kinsfolk, they fell into a state of mourning. For a whole month, they bewailed the loss of their loved ones but before long, an announcement was made advising the people not to engage in any form of mourning because if Muhammad and his companions happen to hear of their mourning, they will be thrilled with delight. Further, it was announced that nobody pays ransom in lieu of his or her captives lest Muhammad () attempts to inflate the amount payable. (Zarqānī volume 1 page 453)
However, in spite of these announcements and warnings, Muttalib bin Abī Widā‘ah sneaked away from the Quraysh and one night, with a sum of four thousand dirhams, he set out for Madīnah. On reaching there, he paid the ransom, secured the release of his father Abū Widā‘ah and returned with him to Makkah. Following his example, a procession of others followed suit and remitting their ransoms; they released their captives one after the other. (Ibn Hishām volume 2 page 27)
Amongst these captives was also Suhail bin ‘Amr. He was exceptionally shrewd and eloquent in speech. In the gatherings of (the disbelievers) he would often lavish words of scorn and derision against the blessed person of Rasūlullāh . Since Suhail was being held by the Muslims, Hadrat ‘Umar inquired: “O Rasūlullāh! Allow me to draw out two of his lower teeth so that he doesn’t ever wag his tongue against you in the future.” Rasūlullāh optimistically replied: “No, leave him alone. It wouldn’t surprise me if Allāh shows you some source of bliss through Suhail.” Narrated by Bayhaqī in Dalāil. (Isābah Tarjumah Suhail bin ‘Amr)
Subsequently, the peace accord signed at Hudabiyyah, which Allāh Ta‘ālā transformed into an ‘obvious victory’, came about through his laborious efforts. He embraced Islām at the conquest of Makkah.
According to Ibn Hishām’s narration, Rasūlullāh responded to Hadrat ‘Umar ’s request by saying: “I do not wish to disfigure him lest Allāh Ta‘ālā disfigures me, even though I may be a Prophet.”
Amongst the captives was also Abū Sufyān’s son ‘Amr. When Abū Sufyān was asked to pay ransom for the release of his son, he replied: “How is it possible that I pay ransom for one family member while another is slain? One of my sons, Hanzalah, is already murdered. How am I expected to pay ransom for the release of my other son ‘Amr? They may keep him captive as long as they wish.”
During this period, S‘ad bin N‘umān Ansārī came to Makkah from Madīnah to perform ‘Umrah. Abū Sufyān detained him in place of his son. On the request of the Ansār, Rasūlullāh surrendered ‘Amr bin Abū Sufyān to his father Abū Sufyān and secured the release of S‘ad bin N‘umān. (Ibn Hishām volume 2 page 27)
Amongst the captives was also the son-in-law of Rasūlullāh , Abul-‘Ās bin Rab‘ī. Rasūlullāh ’s daughter, Hadrat Zainab , from Hadrat Khadījah , was married to him.

46 ‘Allâmah Suyūtî says: “This Hadîth is extracted by Ibn Ishâq, Ibn S‘ad, Ibn Jarîr, Hâkim, Bayhaqî and Abū Nu‘aim.” [Khasâisu Kubrâ volume 1 page 207]
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Hadrat Khadījah was the aunt (mother’s sister) of Abul-‘Ās bin Rab‘ī. Hadrat Khadījah regarded him as her own son. With the approval of Rasūlullāh , Hadrat Khadījah got Zainab married to Abul-‘Ās even before prophethood. Abul-‘Ās was a rich, honest and distinguished trader. After prophethood, all her daughters embraced Islām but Abul-‘Ās remained committed to shirk (polytheism).
The Quraysh repeatedly badgered: “Why don’t you divorce Muhammad’s daughter, Zainab, just as Abū Lahab’s sons divorced his daughters? We will get you married to a woman of your choice.” However, Abul-‘Ās bluntly refused to do so and declared: “In comparison to a noble woman as Zainab, I will never fancy any other woman.”
When the Quraysh left for the campaign of Badr, Abul-‘Ās also joined them. Amongst others, he was also captured as a prisoner of war. When the inhabitants of Makkah remitted their ransoms in lieu of the release of their respective captives, Hadrat Zainab sent a necklace that was given to her as a wedding gift by her mother Hadrat Khadījah , to release her husband Abul-‘Ās. The moment his glance fell onto the necklace, Rasūlullāh ’s eyes welled up with tears (in memory of Hadrat Khadījah ). Rasūlullāh advised the Sahābah: “If you consider it appropriate, return the necklace and release the captive as well.”
Right away they lowered their heads in submission to this request. They returned the necklace and set the captive free as well. However, Rasūlullāh obtained an assurance from Abul-‘Ās that he will send Zainab to Madīnah the moment he gets back to Makkah.
As he arrived in Makkah, Abul-‘Ās permitted her to leave for Madīnah and he sent his brother Kinānah bin Rab‘ī with her.
Right in the middle of the afternoon, Kinānah seated Hadrat Zainab on a camel and clutching his bow and arrows, he set out.
Rasūlullāh ’s daughter flagrantly heading out of Makkah in this manner was enormously upsetting to the Quraysh. Subsequently, Abū Sufyān and a few other chieftains turned up at the valley of Tuwā and barring the camel from going any further, they said: “We have no reason to prevent Muhammad’s daughter, but for her to set out so brazenly is demeaning to us. Why don’t you return to Makkah now and leave in the darkness of night?” Kinānah consented to this proposal and returned to Makkah.
Before Abū Sufyān, another person by the name of Habbār bin Aswad (who later embraced Islām) blocked the passage of the camel. He threatened her so terrifyingly that she suffered a miscarriage. At his intimidating attitude, Kinānah got his bow and arrow out and warned them: “Any of you dare to come close to the camel, I will leave his body looking like a sieve.” Nonetheless, Kinānah reached Makkah and after about two days he slipped out of Makkah one night and proceeded towards Madīnah.
Whilst he was leaving Makkah, here in Madīnah, Rasūlullāh instructed Zaid bin Hārithah and another Ansārī to proceed to a place called Batn-Yājuj. “When Zainab reaches this place,” he told them, “bring her along with you.”
When these people reached Batn-Yājuj, they met Kinānah bin Rab‘ī coming from the other end. Right away Kinānah returned and Zaid bin Hārithah and his companion took Zainab and set out for Madīnah. They reached Madīnah about a month after the battle of Badr.
Zainab started living with Rasūlullāh whilst Abul-‘Ās continued living in Makkah. Before the conquest of Makkah, Abul-‘Ās left on a business trip to Syria. Since the people of Makkah were confident of his honesty and reliability, they also invested capital into this trade expedition.
On his return from Syria, a unit of the Muslim army waylaid the caravan. They seized all their merchandise from the caravan. However, Abul-‘Ās managed to sneak away and turned up in Madīnah by Zainab .
When Rasūlullāh emerged for the Fajr Salāh, Hadrat Zainab called out from the women’s hut: “O people! I have offered sanctuary to Abul-‘Ās bin Rab‘ī.”
Once he completed the Salāh, Rasūlullāh turned to the people and said: “O people! Did you hear what I heard?”
“Yes,” they replied. I swear by the Being in whose absolute control lies Muhammad’s life! I had absolutely no idea about this until I heard what you heard. Bear in mind that the lowest-ranking Muslim may offer sanctuary to anyone he (or she) pleases.”
Saying this, he went up to his daughter and cautioned: “My dearest daughter! You may honour him but don’t allow him to be intimate with you because you are not Halāl for him.” In other words, you are a Muslim whilst he is a polytheist.” He then addressed the military unit saying: “You are aware of this man’s (Abul-‘Ās’) relationship with me. If you feel that it is appropriate, you may return his goods to him otherwise it is a gift from Allāh and you are most eligible to receive it.” The moment they heard this request, they returned all his possessions. Someone returned a bucket, another a rope whilst a third person brought a piece of leather and so forth. In short, they surrendered every last bit of his goods back to him. Abul-‘Ās acquired all his confiscated goods and returned to Makkah where he returned all the merchandise to its respective owners. Once he handed over their goods, he addressed them saying:
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“O Quraysh! Is there anything outstanding in favour of anyone of you who hasn’t collected what is due to him?” “No,” they replied. “May Allāh reward you favourably. We have found you to be an honest and noble man of integrity.” He then revealed: “I bear witness that there is none worthy of worship but Allāh and Muhammad is His slave and messenger.” He added further: “By Allāh! I did not reveal my Islām until now lest people imagine I embraced Islām simply to usurp your wealth. However, since Allāh has now returned your wealth to you and I am absolved of any liability over this, I have embraced Islām.”
Thereafter Abul-‘Ās left Makkah and when he returned to Madīnah, Rasūlullāh reinstated Hadrat Zainab back to his Nikāh. (Sīrat Ibn Hishām volume 2 page 28)
According to some narrations, the first Nikāh was considered to be intact and their Nikāh was not renewed. However, in other narrations, a renewal of the Nikāh is explicitly mentioned. And this narration is most authentic according to the jurists because if the earlier Nikāh were still intact, Rasūlullāh wouldn’t have told his daughter: “You are not Halāl for him.”
Amongst these captives was Rasūlullāh ’s uncle (father’s brother) Hadrat ‘Abbās . He was captured by K‘ab bin ‘Amr Abūl Yusr . Hadrat ‘Abbās was burly and powerful whilst Abul-Yusr was scrawny, weak and short in stature. Rasūlullāh asked him: “O Abul-Yusr! How did you manage capturing ‘Abbās?” He replied: “O Rasūlullāh! Another man whom I haven’t seen before nor since, assisted me in capturing him.” He then went on to describe the man’s features. Rasūlullāh remarked: “Beyond doubt, you were assisted by a noble angel.”
The shackles binding ‘Abbās were a bit tight. When Rasūlullāh heard the mournful cries of ‘Abbās, he was deeply moved and overwhelmed with grief. When the Ansār heard of this, they straight away removed his shackles and even went to the extent of recommending: “O Rasūlullāh! If you consent to it, we wish to absolve our nephew ‘Abbās from payment of the ransom.” Rasūlullāh replied: “By Allāh! Don’t even yield for a single dirham.”
Nonetheless, when Hadrat ‘Abbās was demanded to pay the ransom, he pleaded poverty. To this Rasūlullāh responded: “Okay, so where is the treasure that you and your wife Ummu Fadl buried?”
Jolted beyond surprise, Hadrat ‘Abbās declared: “I bear testimony that you are indisputably the Prophet of Allāh. Apart from Ummu Fadl and I, nobody else knows about it.”
Ibn ‘Abbās narrates that Rasūlullāh fixed one hundred Awqiyah47 of silver as ransom for ‘Abbās and eighty for ‘Aqīl bin Abī Tālib.” (From all the captives, Hadrat ‘Abbās’ ransom was the highest.)
Hadrat ‘Abbās pleaded: “Did you set my ransom at the highest due to our close family relationship?” (In other words, our kinship demands that you offer me some concession in the ransom but instead of a concession, you fixed my ransom at the highest.)
Upon this, the following verse was revealed:
“O Nabī! Inform the captives who are in your possession (that they should not bemoan the payment of this ransom), if Allāh is aware of any goodness within your hearts (by you sincerely embracing Islām) then He would award you something far superior than what was taken from you and He will forgive you. And Allāh is most-forgiving, merciful.” (Sūrah Anfāl verse 70)
Hadrat ‘Abbās would later comment: “If only the ransom demanded from me was multiplied manifold.” (Fathul-Bārī volume 7 page 248)
He further relates: “Whatever Allāh Ta‘ālā has taken from me, He has rewarded me with something far more superior. He had taken a hundred Awqiyah of silver from me and rewarded me with a hundred slaves and each and every one of them is a trader. Allāh Ta‘ālā has fulfilled His promise in this very world and His second promise was about Maghfirat (forgiveness). I am optimistic of this promise as well.” (Durru Manthūr volume 3 page 204)
Amongst the prisoners of Badr was Nawfal bin Hārith. When Rasūlullāh asked him to pay ransom, he beseeched: “I have absolutely nothing to pay in ransom.”
Rasūlullāh responded by saying: “Where are those spears you left in Jeddah?” Nawfal replied: “By Allāh! After Allāh nobody but I know of their existence. I testify that verily you are the Prophet of Allāh.”
Nawfal surrendered these spears to Rasūlullāh as payment of his ransom. They numbered a thousand spears in all. Rasūlullāh established a bond of brotherhood between Hadrat ‘Abbās and Hadrat Nawfal . Both of them were friends during the days of pre Islāmic ignorance. They were business associates as well. (Mustadrak Tarjumah Nawfal bin Hārith )
‘Umair bin Wahab Jumahī was one of the most bitter enemies of Islām. During the Makkan period, Rasūlullāh and his Sahābah were subjected to severe torture and persecution at his hands. His son Wahab bin ‘Umair was also one of the captives of Badr.

47 One Awqiyyah equals to 40 dirhams. This totals to approximately 320 grams of silver. So the total ransom was 320 X 100 = 32000 grams of silver.
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‘Umair bin Wahab and Safwān bin Umayyah were one day seated in the Hatīm area when Safwān broached the subject of the captives of Badr saying: “Nowadays there is no joy left in our lives.” ‘Umair responded: “Yes. That’s right, by Allāh! Since the slaying of the chieftains of Quraysh, life really holds no bliss for us. If it wasn’t for the concern of my debts and children, I would have promptly went up to Muhammad and finished him off.”
This brought profound delight to Safwān who promised: “The burden of your debts, family and children is all on my shoulders.” Safwān then burnished his sword and tempering it with a deadly toxin, he handed it over to ‘Umair.
Taking the sword, ‘Umair set out for Madīnah. He proceeded straight to the door of the Musjid and halted his camel there.
The moment Hadrat ‘Umar laid eyes on him, he figured out that this man has turned up with some wicked plan. Hadrat ‘Umar at once, grasped his sword-belt and yanked him along into the presence of Rasūlullāh .
Rasūlullāh asked Hadrat ‘Umar to release him and addressed ‘Umair: “What brings you here?” “I have come,” he replied, “to secure the release of one of our captives.” Rasūlullāh insisted: “No, speak the truth. What really brings you here? Speak the truth, what discussion did you and Safwān hold in the Hatīm?”
Agitated by this, Safwān nervously asked: “What did I propose in that discussion?” Rasūlullāh replied: “You assumed the responsibility of assassinating me on condition that Safwān would bear the burdens of your family and debts.” ‘Umair responded: “I testify that you are certainly the Rasūl of Allāh. This discussion was solely between Safwān and I in the Hatīm. Nobody save the two of us was aware of what transpired. Only Allāh could have informed you. So I believe in Allāh and His Rasūl.”
According to the narration of Ibn Ishāq, ‘Umair said:
“By Allāh! I am convinced that nobody but Allāh could have informed you of this incident. So all praise is due to Allāh Who has guided me towards Islām and Who has driven me to this end.” He then recited the Kalimah.
Rasūlullāh addressed the Sahābah: “Teach your brother the knowledge of Dīn and teach him the Qurān and release his prisoner.”
The captive was immediately released into the care of ‘Umair . ‘Umair then addressed Rasūlullāh saying: “O Rasūlullāh! I was awfully persistent in trying to smother the Dīn of Allāh Ta‘ālā and I subjected the Muslims to an assortment of agonising afflictions. Now allow me to return to Makkah and call the people to Allāh and His Rasūl and to invite them towards Islām. Perhaps Allāh Ta‘ālā would guide them to the right path. And allow me to torment His enemies as I was previously tormenting His friends.” Rasūlullāh conceded to his request.
Whilst ‘Umair was leaving from Madīnah, there in Makkah, Safwān was gleefully informing everyone he met: “Don’t worry, in a few days I will give you such delightful news that would make you forget about the sorrow of Badr.”
He also continued making enquiries from other travellers about ‘Umair. When he heard about ‘Umair embracing Islām, he flew into a rage and pledged: “By Allāh! I will neither speak to ‘Umair nor will I benefit him in any way.”
‘Umair landed in Makkah and set about inviting people to Islām. Due to his determined efforts, many people turned to Islām. And as for the enemies of Islām, he put them through a great deal of aggravation.
Salātul-‘Īd
After his return from Badr, Rasūlullāh performed ‘Īd Salāh on the first day of Shawwāl. This was the first ‘Īdul-Fitr ever performed. (Zarqānī volume 1 page 454)
Virtues of the Badrīs
Hadrat Jābir relates that Rasūlullāh said: A participant of Badr will never enter the fire of hell.”
This Hadīth is narrated in Musnad Ahmad on the basis of a Sanad equivalent to that of Muslim. (Fathul-Bārī Bābu Fadli man Shahida Badrā)
Rifā‘ah Rāf‘ī narrates that once Jibraīl appeared before Rasūlullāh and asked: “What do you think of the Badrī Sahābah?” Rasūlullāh replied: “They are the best of people.” To this Jibraīl remarked: “Yes, similarly, the angels who participated in the battle of Badr are also regarded as the best of angels.” (Bukhārī Bābu Shuhūdil-MalāikatiBadrā)
Registry of the Badrī Sahābah
The Imāms of Hadīth and the scholars of Sīrat have conscientiously recorded the names of the Badrī Sahābah in their respective compilations. Imām Bukhārī was the first to record these names in alphabetical order. In his Jām‘i Sahīh, he cites just forty-three names that fall within his stringent conditions of authenticity of the Sanad. (Fathul-Bārī volume 7 page 253)
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‘Allāmah Dawwānī عليه هللا رحمة says: “We heard from the Mashāikh of Hadīth that Du‘ās are accepted when the names of the Badrī Sahābah are read out from Bukhārī. We experienced this first hand on many occasions.” (Zarqānī volume 1 page 409)

Jangi Badr in Tafsir

3 : 13 Ale Imran

قَدْ كَانَ لَكُمْ آيَةٌ فِى فِئَتَيْنِ ٱلْتَقَتَا ۖ فِئَةٌ تُقَٰتِلُ فِى سَبِيلِ ٱللَّهِ وَأُخْرَى كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَأْىَ ٱلْعَيْنِ ۚ وَٱللَّهُ يُؤَيِّدُ بِنَصْرِهِۦ مَن يَشَآءُ ۗ إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّأُو۟لِى ٱلْأَبْصَٰر
Sahih International
Already there has been for you a sign in the two armies which met – one fighting in the cause of Allah and another of disbelievers. They saw them [to be] twice their [own] number by [their] eyesight. But Allah supports with His victory whom He wills. Indeed in that is a lesson for those of vision.

Ibn Kathir Tafsir
قَدْ كَانَ لَكُمْ ايَةٌ
There has already been a sign for you, meaning, O Jews, who said what you said! You have an Ayah, meaning proof, that Allah will make His religion prevail, award victory to His Messenger, make His Word apparent and His religion the highest.

فِي فِيَتَيْنِ
In the two armies, meaning, two camps,
الْتَقَتَا
that met, in combat (in Badr).
فِيَةٌ تُقَاتِلُ فِي سَبِيلِ اللّهِ
One was fighting in the Cause of Allah, (the Muslims),
وَأُخْرَى كَافِرَةٌ
And as for the other, in disbelief. meaning, the idolators of Quraysh at Badr.
Allah’s statement,

يَرَوْنَهُم مِّثْلَيْهِمْ رَأْيَ الْعَيْنِ
They saw them with their own eyes twice their number, means, the idolators thought that the Muslims were twice as many as they were, for Allah made this illusion a factor in the victory that Islam had over them.
It was said that the meaning of Allah’s statement,
يَرَوْنَهُم مِّثْلَيْهِمْ رَأْيَ الْعَيْنِ
(They saw them with their own eyes twice their number)
is that the Muslims saw twice as many idolators as they were, yet Allah gave them victory over the disbelievers.

Abdullah bin Mas`ud said,
“When we looked at the disbelievers’ forces, we found that they were twice as many as we were. When we looked at them again, we thought they did not have one man more than we had. So Allah’s statement,
وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِى أَعْيُنِكُمْ قَلِيلً وَيُقَلِّلُكُمْ فِى أَعْيُنِهِ
And (remember) when you met, He showed them to you as few in your eyes and He made you appear as few in their eyes.” (8:4
When the two camps saw each other, the Muslims thought that the idolators were twice as many as they were, so that they would trust in Allah and seek His help. The idolators thought that the believers were twice as many as they were, so that they would feel fear, horror, fright and despair. When the two camps stood in lines and met in battle, Allah made each camp look smaller in the eyes of the other camp, so that they would be encouraged to fight each other,

لِّيَقْضِيَ اللَّهُ أَمْراً كَانَ مَفْعُولاً
so that Allah might accomplish a matter already ordained. (8:42)meaning, so that the truth and falsehood are distinguishable, and thus the word of faith prevails over disbelief and deviation, so that the believers prevail and the disbelievers are humiliated.

In a similar statement, Allah said
وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلّ
And Allah has already made you victorious at Badr, when you were a weak little force. (3:123)

In this Ayah Allah said,

وَاللّهُ يُوَيِّدُ بِنَصْرِهِ مَن يَشَاء إِنَّ فِي ذَلِكَ لَعِبْرَةً لاَُّوْلِي الَابْصَارِ
And Allah supports with His victory whom He wills. Verily, in this is a lesson for those who understand meaning, this should be an example for those who have intelligence and sound comprehension. They should contemplate about Allah’s wisdom, decisions and decree, that He gives victory to His believing servants in this life and on the Day the witnesses stand up to testify

Ma’ariful Quran

Sequence
In the previous verses, the disbelievers were informed that they will be overcome. Now, cited in this verse is an example of how the prophecy has been fulfilled.

Commentary
This verse refers to the Battle of Badr in which the disbelievers had about 1000 men, 700 camels and 100 horses, while the Muslim mujahidin were just over 300, having a total of 70 camels, 2 horses, 6 armours and 8 swords. The encounter was certainly strange as each combating group saw the opponent being twice its own numbers. The sighting of so many Muslims inspired awe in the hearts of the disbe¬lievers, while Muslims who saw the disbelievers as twice of them turned to Allah more fervently. They had hopes of Allah’s help, and ultimate victory, because they had placed their total trust in Allah, were steadfast and sincerely believed in the promise of Allah revealed to them in the following words:
إِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّـهِ
If there are among you a hundred patient one, they shall overcome two hundred. (8:66)

If the actual number of disbelievers which was three times more than their own were to be realized by Muslims, they may have been overawed. This state of sighting the numbers of the other group as twice its own was at a particular time. At another time each of the two combating groups felt the other one as low in numbers, as it would appear later in Surah al-Anfal
To sum up, it can be safely said that making a small group of people with very little to fight against a much stronger group and score a victory, as prophesied in Makkah, is an unusual event full of lessons for the observant and the discerning

(3:123)Al Imraan
وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
And already had Allah given you victory at Badr while you were few in number. Then fear Allah ; perhaps you will be grateful.
Ibn Kathir Tafsir
وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ

And Allah has already made you victorious at Badr, meaning, during the battle of Badr, which occurred on a Friday, the seventeenth of Ramadan, in the second year of Hijrah.

The day of Badr is known as Yawm Al-Furqan (the Day of the Clarification), by which Allah gave victory and dominance to Islam and its people and disgraced and destroyed Shirk, even though the Muslims were few. The Muslims numbered three hundred and thirteen men, with two horses and seventy camels. The rest were foot soldiers without enough supplies for the battle. The enemy army consisted of nine hundred to a thousand men, having enough shields and supplies, battle-ready horses and even various adornments.

However, Allah gave victory to His Messenger, supported His revelation, and illuminated success on the faces of the Prophet and his following.

Allah also brought disgrace to Shaytan and his army. This is why Allah reminded His believing servants and pious party of this favor,

وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ

And Allah has already made you victorious at Badr, when you were a weak little force,
when you were few then.This Ayah reminds them that victory is only from Allah, not because of a large army and adequate supplies. This is why Allah said in another Ayah,

لَقَدْ نَصَرَكُمُ اللّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْيًا
and on the day of Hunayn (battle) when you rejoiced at your great number, but it availed you naught… until,

وَاللّهُ غَفُورٌ رَّحِيمٌ
and Allah is Oft-Forgiving, Most Merciful (9:25-27).

Badr is an area between Makkah and Al-Madinah and is known by the well that bears its name, which in turn was so named after Badr bin An-Narayn, the person who dug the well.

فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ

So have Taqwa of Allaah that you may be grateful.means, fulfill the obligations of His obedience

وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْر
And Allah has already made you victorious at Badr, meaning, during the battle of Badr, which occurred on a Friday, the seventeenth of Ramadan, in the second year of Hijrah.

Ma’ariful Quran

وَلَقَدْ نَصَرَ‌كُمُ اللَّـهُ بِبَدْرٍ‌ وَأَنتُمْ أَذِلَّةٌ
And Allah certainly supported you at Badr when you were weak. (123)

Badr : Location and Importance
Badr is located about eighty miles south-west of Madinah and used to be a halting-place while traveling between Makkah and Madinah, before the modern Tariq al-Hijrah was commissioned into service which bypasses it.
At that time, Badr was known for its abundance of water, something very important in the desert zones of Arabia. The first armed encounter between believers and disbelievers came to pass at this spot on Friday, Ramadan al-Mubarak, Hijrah year 2 which fell on March 11, 624 A.D. On a superficial view, this battle appears to be a local tribal war, but the truth is that it has charted a revolutionary course in the history of the world, therefore, the Holy Qur’an calls it Yawm al-Furqan یوم الفرقان (a day of distinction). According to Professor Philip Hitti, this was Islam’s first clear victory.
The expression وَأَنتُمْ أَذِلَّةٌ translated as ‘when you were weak’ means that ‘you were, at that time, few in numbers and materials’. According to strong and authentic narrations, the number of Muslims was 313. This ‘army’ had two horses and seventy camels. On these, they took their turns while riding.
The verse ends with the statement: فَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تَشْكُرُ‌ونَ (So, fear Allah, that you may be grateful). This may remind one of the many places in the Holy Qur’an where Taqwa (fear of Allah) and Sabr (patience) have been prescribed as a security shield against the machinations of the hypocrites and the harmful effects of hostile enemies. Right here, in these two behavior models, there lies the secret of an entire organized struggle, and clear victory, that comes in its wake. As mentioned elsewhere, Taqwa and Sabr have not been mentioned here, in conjunction. Instead, Taqwa has been considered sufficient for, in reality, Taqwa is such a comprehensive human attribute that صبر Sabr too gets to be included therein.
(3:124-127) Ale Imraan

١٢٤ إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ
[Remember] when you said to the believers, “Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?
Ibn Kathir Tafsir

The Support of the Angels
Allah says
إِذْ تَقُولُ لِلْمُوْمِنِينَ أَلَن يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَثَةِ الَافٍ مِّنَ الْمَليِكَةِ مُنزَلِينَ
(Remember) when you said to the believers, “Is it not enough for you that your Lord should help you with three thousand angels sent down!
The scholars of Tafsir differ over whether the promise contained in these Ayat referred to the battle of Badr or Uhud.
The First View; There are two opinions about this, one of them saying that Allah’s statement,
إِذْ تَقُولُ لِلْمُوْمِنِينَ
((Remember) when you said to the believers) is related to His statement,
وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ
(And Allah has already made you victorious at Badr), (3:123).
This was reported from Al-Hasan Al-Basri, Amr Ash-Sha`bi, Ar-Rabi bin Anas and several others, Ibn Jarir also agreed with this opinion.
Abbad bin Mansur said that Al-Hasan said that; Allah’s statement,
إِذْ تَقُولُ لِلْمُوْمِنِينَ أَلَن يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَثَةِ الَافٍ مِّنَ الْمَليِكَةِ
((Remember) when you said to the believers, “Is it not enough for you that your Lord should help you with three thousand angels”), is about the battle of Badr; Ibn Abi Hatim also recorded this statement.
Ibn Abi Hatim then reported that Amr Ash-Sha`bi said, “On the day of Badr, the Muslims received information that Kurz bin Jabir (a prominent tribe chief) was aiding the idolators, and this news was hard on them, so Allah revealed;
أَلَن يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَثَةِ الَافٍ مِّنَ الْمَليِكَةِ مُنزَلِينَ
(“Is it not enough for you that your Lord (Allah) should help you with three thousand angels sent down”), until,
مُسَوِّمِينَ
(having marks (of distinction)), (3:124,125).
The news of the defeat of the idolators (at Badr) reached Kurz and he did not reinforce them, and thus,Allah did not reinforce the Muslims with the five (thousands of angels).”
As for Ar-Rabi bin Anas, he said, “Allah supported the Muslims with one thousand (angels), then the number reached three thousand, then five thousand.”
If one asks, according to this opinion, how can we combine between this Ayah and Allah’s statement about Badr,
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَليِكَةِ مُرْدِفِينَ
((Remember) when you sought help of your Lord and He answered you (saying):”I will help you with a thousand angels, each behind the other (following one another) in succession.”) until,
إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ
(Verily! Allah is All-Mighty, All-Wise) (8:9-10)
we say that the one thousand mentioned here does not contradict the three thousand mentioned in the above Ayah (3:124). The word “in succession” means they follow each other and thus indicates that thousands more will follow them. The two Ayat above (8:9 and 3:124) are similar in meaning and it appears that they both were about the battle of Badr, because the angels did fight in the battle of Badr, as the evidence indicates.
Allah knows best
Ma’ariful Quran
١٢٥ بَلَىٰ ۚ إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ
Yes, if you remain patient and conscious of Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]

Ibn Kathir Tafsir
بَلَى إِن تَصْبِرُواْ وَتَتَّقُوا
But if you hold on to patience and have Taqwa,
means, if you observe patience while fighting the enemy, all the while fearing Me and obeying My comman
وَيَأْتُوكُم مِّن فَوْرِهِمْ هَـذَ
and they will come rushing, Al-Hasan, Qatadah, Ar-Rabi and As-Suddi said that Allah’s statement means, they (angels) will rush to you instantaneously. Al-Awfi said that Ibn Abbas said that the Ayah means “All at once. It is also said that; it means, before their anger subsides (against the disbelievers).
The Second View; The second opinion stipulates that the promise mentioned here (concerning the angels participating in battle) is related to Allah’s statement,
وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّىءُ الْمُوْمِنِينَ مَقَاعِدَ لِلْقِتَالِ
(And (remember) when you left your household in the morning to post the believers at their stations for the battle) (3:121) of Uhud.
However, we should add, the angels did not come to the aid of Muslims at Uhud, because Allah made it conditional,
بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ
(But if you hold on to patience and have Taqwa), (3:125).
The Muslims were not patient at Uhud. Rather, they ran away and, consequently, did not receive the support of even one angel.Allah’s statement,

يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ الافٍ مِّنَ الْمَليِكَةِ مُسَوِّمِينَ
your Lord will help you with five thousand angels having marks, of distinction. Abu Ishaq As-Subay`i said; from Harithah bin Mudarrib said that Ali bin Abi Talib said “The angels were distinguished by wearing white wool at Badr” The angels also had special markings distinguishing their horses.

Ma’ariful Quran
In the previous verses, the battle of Badr was cited in relation to the battle of Uhud. Briefly stated there was the unseen support from Allah Almighty given to Muslims. In the present verses, some details of that support have been mentioned. Also stated is the wisdom behind the sending of angels.
One may naturally ask a question here. When Allah Almighty has endowed His angels with such power that just one of them could over-turn an entire habitation, very much like what happened with the land of the people of Lut (علیہ السلام) which was overturned single-handedly by the angel Jibra’il (علیہ السلام) ، why was it necessary to send out an army of angels? In addition to that, given the introduction of angels onto the battlefield, the obvious result should have been the total annihilation of every single infidel.
The Holy Qur’an has, itself, given the answer in the verse وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَ‌ىٰ. It means that the purpose behind the sending of angels was not really to help score a victory on the battlefield. Instead, the purpose was to give the believers the good news of victory to comfort them and to strengthen their hearts. This is very clear from the words إِلَّا بُشْرَ‌ىٰ (only that it be a good news) and لِتَطْمَئِنَّ قُلُوبُكُم (that your hearts may be at rest) in the text. Far more clear are the words of Surah al-Anfal about this event فَثَبِّتُوا الَّذِينَ آمَنُوا (So, make those who believe firm – 8:12). Here, the address is to the angels and they have been asked to see that Muslims do not get anxious and that their hearts stay firm.
How can hearts be made to stay firm? There are many possible ways, one of them could be through their spiritual input, something not too dissimilar to the direct beaming of attention as practiced by mystic shaykhs
The possibility of doing this in several less complex forms also exists. For instance, they may simply assure the believers that angels are standing ready to help them – by appearing before them, by their voice signs or by some other method – as was witnessed in the battle of Badr where all these methods were used. In fact, in one exegetic explanation of the verse فَاضْرِ‌بُوا فَوْقَ الْأَعْنَاق (So, strike over the necks – 8:12), this address is to the angels. According to some hadith narrations, when an angel decided to attack a disbeliever, the head of the disbeliever slid of his body all by itself.
1 It has also been reported that some noble Companions heard the voice of Jibra’il (علیہ السلام) saying, ‘Charge, Haizum!’
2 Some of them saw some angels (Muslim). All these sensory experiences are part of the same chain of Divine support. Evidence prove that the angels of Allah did a few things to impress upon Muslims that the angels too are participating in fighting as a sort of assurance that His support through the angels is there. As said earlier, their objective was far from winning a war for the believers. Their real mission was to comfort Muslims and to give their hearts strength. That the obligation of Jihad has been placed on men in this mortal world, and that is how they are enabled to deserve merits and ranks in the Hereafter, is a clear proof of this view. If Allah Almighty had willed that countries be conquered through armies of angels, the very name of disbelief and disbelievers would have been effaced from the face of the earth, not to say much about governments and empires. But, in this system of the material world, Allah Almighty has not just willed it so. Here, disbelief and faith, obedience and sin shall continue to exist side by side. The great divide shall come on the Day of Resurrection when the true and the false shall become all distinct.
1. From Sabi ibn Hanif vide Al-Hkim and Baihaqi.
2. The steed of Jibra’il (علیہ السلام)
The rationale of the promises:
Let us now turn to the promises of angelic help in the battle of Badr. The verse of Surah al-Anfal carries the promise of one thousand angels. In the present verse of Surah ‘Al-` Imran, the promise begins with three thousand, then goes up to five. What is the wisdom behind this.
The fact is that Muslims noticed the thousand-strong force of the enemy in the battle of Badr, as stated in Surah al-Anfal, and compared it with their total count of three hundred and thirteen, so they invoked the help of Allah Almighty against such heavy odds. Thereupon came the promise of one thousand angels, implying thereby that the number of their enemy shall be matched by an identical number of angels. The words of the verse are:
إِذْ تَسْتَغِيثُونَ رَ‌بَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَلَائِكَةِ مُرْ‌دِفِينَ ﴿٩﴾
When you were calling your Lord for help, so He responded to you (saying): I am going to support you with one thousand of the angels, one following the other. (8:9)
Even after this verse, the same purpose behind the sending of angels was made clear by saying:
وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَ‌ىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ
|””And Allah did it, only that it be a good news for you, and that your hearts may be at rest with it.|””
Then comes the present verse of Surah ‘Al-` Imran. Here, the promise of three thousand angels was probably made due to the reports received by Muslims that Kurz ibn Jabir. Muharibi was marching towards the battlefield of Badr with his tribal forces in support of the disbelievers of Makkah (as in Ruh al-Ma` ani). The actual position in the confrontation was that the enemy forces were already three times larger than those of Muslims, who were somewhat disturbed by this news. Thereupon, a promise of three thousand angels was made so that the ratio is reversed and the number of Muslims goes three times higher than that of the enemy.
After that, right there towards the end of this verse, this number was increased, subject to conditions, to five thousand. The conditions were:
A. That Muslims shall hold on firmly to the great qualities of صبر sabr (patience) and تقوی Taqwa (fear of Allah).
B. That they come under enemy attack all of a sudden.
Out of these two conditions, the second one did not just materialize, therefore, the promise of the number, five thousand, did not remain effective. Granted that the second condition of the promise did not come to pass, major commentators and historians differ as to the actual fulfillment of the promise – was it in the form of five thousand or three thousand only? All these positions have been mentioned in Ruh al-Ma’ani
From the verse لَيْسَ لَكَ مِنَ الْأَمْرِ‌ شَيْءٌ (You have no authority in the matter) (128), the text returns to the main event of Uhud after a brief mention of the event of Badr in between. This verse was revealed in the background of the battle of Uhud where the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) lost one of his teeth, the lower right premolar, to be exact. His face injured, he is reported to have uttered: ‘How shall such people prosper, people who do this to their prophet, although that prophet is calling them towards God?’. Thereupon, this verse was revealed.
According to yet another story from the Sahih al-Bukhari, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has been reported to have invoked evil fate for some disbelievers, whereupon came the revelation of this verse in which the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has been counseled to remain patient and forbearing.1
1. Bayan al-Qura’n.

١٢٦ وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ ۗ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ
And Allah made it not except as [a sign of] good tidings for you and to reassure your hearts thereby. And victory is not except from Allah, the Exalted in Might, the Wise –
Ibn Kathir Tafsir
وَمَا جَعَلَهُ اللّهُ إِلاَّ بُشْرَى لَكُمْ وَلِتَطْمَيِنَّ قُلُوبُكُم بِهِ
Allah made it not but as a message of good news for you and as an assurance to your hearts,

This Ayah means, “Allah sent down angels and told you about their descent to encourage you and to comfort and reassure your hearts. You should know that victory only comes from Allah and that if He willed, He would have defeated your enemy without you having to fight them.”
For instance, Allah said after commanding the believers to fight,

ذلِكَ وَلَوْ يَشَأء اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَـكِن لّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ

سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ

وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ

But if it had been Allah’s will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allah, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them. (47:4-6)

This is why Allah said here,

وَمَا جَعَلَهُ اللّهُ إِلاَّ بُشْرَى لَكُمْ وَلِتَطْمَيِنَّ قُلُوبُكُم بِهِ وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللّهِ الْعَزِيزِ الْحَكِيمِ
Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise.
This Ayah means”Allah is the Almighty Whose power can never be undermined, and He has the perfect wisdom in His decrees and in all His decisions.

Ma’ariful Quran
And Allah did it only that it be a good news for you and that your hearts may be at rest with it. And help is from none but Allah, the All-Powerful, t

١٢٧ لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنْقَلِبُوا خَائِبِينَ
That He might cut down a section of the disbelievers or suppress them so that they turn back disappointed

Ibn Kathir Tafsir
لِيَقْطَعَ طَرَفًا مِّنَ الَّذِينَ كَفَرُواْ

That He might cut off a part of those who disbeliever, meaning, out of His wisdom, He commands you to perform Jihad and to fight. Allah then mentions the various consequences of performing Jihad against the disbelievers. For instance, Allah said,
لِيَقْطَعَ طَرَفًا (That He might cut off a part…),meaning, to cause a part of a nation to perish
مِّنَ الَّذِينَ كَفَرُواْ أَوْ يَكْبِتَهُمْ of those who disbelieve, or expose them to infamy, by disgracing them and forcing them to return with only their rage, having failed in their aim to harm you.This is why Allah said next
أَوْ يَكْبِتَهُمْ فَيَنقَلِبُواْ or expose them to infamy, so that they retire, to go back to their land,
خَأيِبِين frustrated. without achieving their aims.
Ma’ariful Quran
That He may cut off a flank of disbelievers or throw them down in disgrace, and they go back frustrated
(3:173) Ale Imraan
١٧٣ الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
Those to whom hypocrites said, “Indeed, the people have gathered against you, so fear them.” But it [merely] increased them in faith, and they said, “Sufficient for us is Allah, and [He is] the best Disposer of affairs.
Circumstance of Revelation (Al Wahidi)
[3:173]
(Those unto whom men said: Lo! the people have gathered against you, therefor fear them…) [3:173]. Abu Ishaq al-Tha’alibi informed us
(i)*
This refers to the day of Uhud, following the deaths and wounds that the Muslims had suffered and after the idolaters, Abu Sufyan and his company, had left. The Prophet, Allah bless him and give him peace, said to his Companions: ‘Would a group gather for war for Allah’s sake and seek their enemy, for this is more prone to cause damage to the enemy and more likely to drive them away for a distance?’ A group set off, despite of what Allah knew of their extreme exhaustion. When they reached Dhu’l-Hulayfah, the Bedouins and other people came to them, saying: ‘Abu Sufyan is going to attack you’, but they only said: ‘Allah is Sufficient for us! Most Excellent is He in Whom we trust!’ And so Allah, exalted is He revealed about them (Those unto whom men said: Lo! the people have gathered against you, therefor fear them) [3:173] up to His saying (… and Allah is of Infinite Bounty) [3:174]”.
Towards Understanding the Quran
While returning from the Battle of Uhud, Abu Sufyan challenged the Muslims to another encounter at Badr the following year. But when the appointed time arrived, Abu Sufyan’s courage failed him on account of the famine prevailing in Makka that year. As a face-saving device he arranged to send an agent to Madina who spread the rumour that tremendous war preparations were afoot among the Quraysh, and that they were trying to muster a huge army which would be so powerful that no other power in the whole of Arabia would resist it. The purpose of this rumour was to overawe the Muslims and discourage them from advancing towards Makka, so that when the confrontation did not take place it would be blamed on the timidity of the Muslims. The effect of this measure was such that when the Prophet (ﷺ) urged the Muslims to accompany him to Badr the initial response was not encouraging. Finally, the Prophet ﷺ publicly announced that if no one would accompany him, he would go alone. In response, fifteen hundred devotees expressed their willingness and accompanied him to Badr. Abu Sufyan set out with two thousand men but after travelling for two days he told his men that it seemed unwise to fight and that they would return the following year for the proposed encounter. Thus he and his men retreated. The Prophet ﷺ and his Companions stayed at Badr for eight days awaiting the threatened encounter. Meanwhile, they conducted business with a trade caravan which yielded them considerable profit. Later, when it became known that the unbelievers had gone back to Makka, the Prophet returned to Madina. (See Ibn Hisham, vol. 2, pp. 209 f.; Ibn Ishaq, Life of Muhammad, pp. 447 f. – Ed.)
Ibn Kathir Tafsir
الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُواْ لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَاناً
Those unto whom the people said, “Verily, the people have gathered against you, therefore, fear them.” But it (only) increased them in faith it means, those who threatened the people, saying that the disbelievers have amassed against them, in order to instill fear in them, but this did not worry them, rather, they trusted in Allah and sought His help
وَقَالُواْ حَسْبُنَا اللّهُ وَنِعْمَ الْوَكِي
and they said:”Allah is Sufficient for us, and He is the Best Disposer of affairs.”
Al-Bukhari recorded that Ibn Abbas said,
حَسْبُنَا اللّهُ وَنِعْمَ الْوَكِيلُ
“(“Allah Alone is Sufficient for us and He is the Best Disposer of affairs for us),” “Ibrahim said it when he was thrown in fire. Muhammad (SAW) said it when the people said, `Verily, the people have gathered against you, therefore, fear them.’ But it only increased them in faith, and they said, `Allah is Sufficient for us and He is the Best Disposer of affairs for us.”‘
Abu Bakr Ibn Marduwyah recorded that Anas bin Malik said that the Prophet was told on the day of Uhud “Verily, the people have gathered against you, therefore, fear them.” Thereafter, Allah sent down this Ayah (3:173
Ma’ariful Quran
those to whom people said, |”The people have gathered against you; so, fear them.|” It increased them in Faith and they said, |”Allah is all-sufficient for us, and the best one to trust in.|”In the second verse (173), more praises have been showered on the noble Companions, may Allah be pleased with them all, who so coura¬geously stepped forward to join this Jihad. The words of the verse are:
الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا
– those to whom people said, |”The people have gathered against you; so, fear them.|” It increased them in Faith …
That is, blessed are such people who heard the news that the enemy has assembled a big fighting force against them and also the advice that they should fear them and avoid fighting – still, this news further increased the fervour of their faith. The reason is simple: When these blessed people had agreed to obey Allah and His Messenger, they had realized right from day one that the path they have chosen to travel on is full of dangers. There will be difficulties and impediments at every step. Their passage will not be easy. They will be stopped. Even armed efforts will be made to suppress their revolutionary movement. Thus, when these noble people came across such hardships, the power of their Faith increased to levels higher than before and, as a result, they worked harder, more selflessly, more than ever.
As obvious, the Faith of these noble souls was perfect from the very first day they had embraced Islam, therefore, the reference to the increase in Faith in these two verses (172-173) means the increase in the qualitative contents and end-results of Faith. Even this state of the Companions who readily responded to the call of Allah and His Messenger has been specially mentioned at this point by saying that they kept reciting: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (173) all along their march to the Jihad mission. The sentence means: Allah is all-sufficient for us and the best one to trust in.
Let us consider an important rule of conduct at this point. It is a fact and we know it too well that no one in this world can claim to have placed his trust in Allah, a degree more pronounced than the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) to and his noble Companions (رض) . But, the form and manner of such trust was different. He would never think of sitting back forsaking all physical means available and end up saying: Allah is all-sufficient for us – He will bless us with victory while we sit out and do nothing! No. This did not work like that. Instead, he gathered the noble Companions together, infused a new fighting spirit in the hearts of those injured, prepared them for the Jihad, both materially and spiritually before marching out. It means that he collected and used all physical means which were available to him and it was only after that he said: ‘Allah is all-sufficient for us.’ This, then, is the most authentic form of Tawakkul (Trust in Allah) taught by the Holy Qur’an, personally practiced by the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) and this was what he made others around him do. All physical means which we have in the life of this world are blessings from Allah. Rejecting or abandoning them amounts to being ungrateful to Him. Placing trust in Allah after having forsaken available physical means is no Sunnah (established practice) of the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) . However, if there be someone comprehensively overwhelmed by his state of being, he could be deemed as excusable while being unable to observe this precept of the Shari` ah. Otherwise, the most sound practice is no more than what has been curtly expressed in a Persian poetic line
بر توکل زانوے اشتربہ بند
Before placing trust, do tie your camel.
The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has himself stated the meaning of this very verse: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (173) ‘Allah is all-sufficient for us, and the best one to trust in,’ while deciding a case reported in Hadith:
As reported by Sayyidna ` Awf ibn Malik (رض) ، a case involving two men came up for hearing before the Holy Prophet (ﷺ) . He gave his verdict. The man who lost the case heard the verdict in perfect peace and started walking out with the words: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is all-sufficient for me, and the best one to trust in) on his lips. The Holy Prophet (ﷺ) asked: ‘Bring this man to me.’ He said to him:
اِنَّ اللہ یَلُومُ عَلَی العجزِ ولٰکِن علیک بالکیسِ فاذا غلبک اَمرُفقُل حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ
Allah censures inaction but it is your duty to use means, following which, when you find yourself powerless against odds, then say: ‘Allah is all-sufficient for me, and the best one to trust in
(3:174) Ale Imran
١٧٤ فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ ۗ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ
So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah, and Allah is the possessor of great bounty.
Ibn Kathir Tafsir
فَانقَلَبُواْ بِنِعْمَةٍ مِّنَ اللّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ
So they returned with grace and bounty from Allah. No harm touched them; for when they relied on Allah, Allah took care of their worries, He confounded the plots of their enemies, and the Muslims returned to their land,
بِنِعْمَةٍ مِّنَ اللّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ
(with grace and bounty from Allah. No harm touched them;) safe from the wicked plots of their enemies,
وَاتَّبَعُواْ رِضْوَانَ اللّهِ وَاللّهُ ذُو فَضْلٍ عَظِيم
and they followed the pleasure of Allah. And Allah is the Owner of great bounty.
Al-Bayhaqi recorded that Ibn Abbas said about Allah’s statement,
فَانقَلَبُواْ بِنِعْمَةٍ مِّنَ اللّهِ وَفَضْلٍ
(So they returned with grace and bounty from Allah),
“The `Grace’ was that they were saved. The `Bounty’ was that a caravan passed by, and those days were (Hajj) season days. Thus the Messenger of Allah bought and sold and made a profit, which he divided between his Companions.”
Ma’ariful Quran

The third verse (174) recounts the blessings which descended upon these noble Companions for their brave response to the call of Jihad and for saying: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is all-sufficient for us, and the best one to trust in). It was said:
فَانقَلَبُوا بِنِعْمَةٍ مِّنَ اللَّـهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِ‌ضْوَانَ اللَّـهِ
So, they returned with bounty from Allah, and grace, with no evil having even touched them — and submitted to the pleasure of Allah.
Allah Almighty bestowed on them three blessings:
1. Such awe and terror was placed in the hearts of disbelievers that they ran away because of which the Companions remained protected against the rigours of fighting on the battlefield. Allah Almighty has used the very word نِعْمَة Ni’mah for what we refer to as blessing.
2. The second blessing conferred on them was the opportunity to engage in trading in the market of Hamra’al-Asad. The benefits yielded by such financial transactions were called فضل ‘Fadl’ or the bounty from Allah.
3. The third and the highest of the three blessings was the attain¬ment of the pleasure of Allah which these blessed souls received in Jihad in a special manner

حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ : Hasbunallahu wa ni` mal-wakil: A wonderful prayer for all of us
The blessings of this prayer cited by the Holy Qur’an were not limited to the Companions of the Holy Prophet (ﷺ) in any restrictive sense. The fact is that anyone who recites this prayer devotedly with a genuine sense of faith will share in such blessings.
Muslim scholars and spiritual masters have said that one who recites this verse a thousand times with true faith, and prays, will find that Allah Almighty has not rejected his prayer. Reciting this verse under the stress of frustrations and difficulties is a proven panacea.
The fourth verse (175) tells Muslims that the real agent behind the report that the disbelievers are coming back is شیطان Satan himself who would love to see Muslims overawed. In other words, شیطان Satan is threatening Muslims with the strength of his friends – his cohorts, the disbelievers. Thus, one of the two objects of the verb يُخَوِّفُ yukhawwifu [ frightens (you)] has been left out in the text. The one mentioned is in اولیاہُ ‘auliya’ahu’ (of his friends) while the one understood but not mentioned is ‘you’ as it would be in يُخَوِّفُکم yukhawwifukum (frightens you).
In the end, the verse exhorts Muslims not to fear such threats. What is necessary is that Muslims must continue fearing Allah, the natural outcome of which will be that a true Muslim will always think twice before embarking on anything that means disobedience to Allah. The truth of the matter is that, with Allah’s help and support on ones’ side, no harm can come from any side.
The Fear of Allah: What does it mean?
The imperative in the present verse obligates Muslims that they must always keep fearing Allah. In another verse, يَخَافُونَ رَ‌بَّهُم مِّن فَوْقِهِمْ (They fear their Lord above them-16:50) those who do so have been praised. Some revered elders have explained it by saying that fearing Allah does not mean that one should be scared stiff or sit back in tears. Far from it, a God-fearing person is one who leaves everything which may become a source of Allah’s displeasure or punishment.
Abu ` Ali al-Daqqaq, may Allah’s mercy be upon him, says that Abu Bakr ibn al-Fuwarrak (رض) was sick so he paid him a visit. When Abu Bakr saw him, he was in tears. Abu ` Ali consoled him by saying that there was nothing to worry about, Allah Almighty will give him health soon enough. Abu Bakr corrected Abu ‘Ali’s impression and said that he was certainly not weeping because of any fear of death. What he really worried about was his fate after death lest he may be awarded some punishment then. (Qurtubi
(8:7-12) Anfal
٧ وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ
[Remember, O believers], when Allah promised you one of the two groups – that it would be yours – and you wished that the unarmed one would be yours. But Allah intended to establish the truth by His words and to eliminate the disbelievers

٨ لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ
That He should establish the truth and abolish falsehood, even if the criminals disliked it.
Ibn Kathir Tafsir
And (remember) when Allah promised you (Muslims) one of the two parties, that it should be yours; you wished that the one not armed should be yours, but Allah willed to justify the truth by His Words and to cut off the roots of the disbelievers. That He might cause the truth to triumph and bring falsehood to nothing, even though the criminals hate it.

وَيُرِيدُ اللّهُ أَن يُحِقَّ الحَقَّ بِكَلِمَاتِهِ
(but Allah willed to justify the truth by His Words),

Allah says, `He willed for you to meet the armed enemy (rather than the caravan) so that He makes you prevail above them and gain victory over them, making His religion apparent and Islam victorious and dominant above all religions. He has perfect knowledge of the consequences of all things; you are surrounded by His wise planning, although people only like what appears favorable to them,’

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَى أَن تَكْرَهُواْ شَيْيًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْيًا وَهُوَ شَرٌّ لَّكُمْ
Jihad (fighting in Allah’s cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. (2:216)
Muhammad bin Ishaq reported that Abdullah bin Abbas(RA) said,
“When the Messenger of Allah (SAW) heard that Abu Sufyan had left the Sham area (headed towards Makkah with Quraysh’s caravan), he encouraged the Muslims to march forth to intercept them, saying,
هَذِهِ عِيرُ قُرَيْشٍ فِيهَا أَمْوَالُهُمْ فَاخْرُجُوا إِلَيْهَا لَعَلَّ اللهَ أَن يُّنَفِّلَكُمُوهَا
This is the caravan of Quraysh carrying their property, so march forth to intercept it; Allah might make it as war spoils for you.The people started mobilizing Muslims, although some of them did not mobilize, thinking that the Prophet would not have to fight.
Abu Sufyan was cautiously gathering information on the latest news spying on travelers he met, out of fear for the caravan, especially upon entering the area of Hijaz (Western Arabia). Some travelers told him that Muhammad (SAW) had mobilized his companions for his caravan. He was anxious and hired Damdam bin Amr Al-Ghifari to go to Makkah and mobilize the Quraysh to protect their caravan, informing them that Muhammad (SAW) had mobilized his Companions to intercept the caravan.
Damdam bin Amr went in a hurry to Makkah. Meanwhile, the Messenger of Allah (SAW) marched with his companions until he reached a valley called Dhafiran. When he left the valley, he camped and was informed that the Quraysh had marched to protect their caravan.
The Messenger of Allah consulted the people for advice and conveyed the news about Quraysh to them. Abu Bakr stood up and said something good, and so did Umar.
Al-Miqdad bin Amr(RA) stood up and said,`O Allah’s Messenger! March to what Allah has commanded you, for we are with you. By Allah! We will not say to you what the Children of Israel said to Musa,
فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِل إِنَّا هَـهُنَا قَـعِدُونَ
(“So go you and your Lord and fight you two, we are sitting right here”). (5:24)
Rather, go you and Your Lord and fight, we will be fighting along with you both. By He Who has sent you with Truth! If you decide to take us to Birk-ul-Ghimad, we will fight along with you until you reach it.
‘The Messenger of Allah said good words to Al-Miqdad and invoked Allah for his benefit. The Messenger of Allah again said
أَشِيرُوا عَلَيَّ أَيُّهَا النَّاس
Give me your opinion, O people! wanting to hear from the Ansar. This is because the majority of the people with him then were the Ansar.
When the Ansar gave the Prophet their pledge of obedience at Al-Aqabah, they proclaimed, `O Allah’s Messenger! We are not bound by this pledge unless, and until, you arrive in our land. When you have arrived in our area, you are under our protection, and we shall protect you in the same manner we protect our children and wives.’
The Messenger of Allah feared that the Ansar might think that they are not obliged to support him except from his enemies who attack Al-Madinah, not to march with him to an enemy in other areas. When the Prophet said this, Sa`d bin Mu`adh (RA) asked him, `O Allah’s Messenger! Is it us whom you meant? The Prophet answered in the positive.
Sa`d(RA) said, `We have faith and believed in you, testified that what you brought is the truth, and gave you our pledges and promises of allegiance and obedience. Therefore, march, O Allah’s Messenger, for what Allah has commanded you. Verily, by He Who has sent you in Truth, if you decided to cross this sea (the Red Sea), we will follow you in it, and none among us would stay behind. We do not dislike that we meet our enemy tomorrow. Verily, we are patient in war, fierce in battle. May Allah make you witness what makes your eyes pleased with us. Therefore, march with us with the blessing of Allah.’
The Messenger of Allah was pleased with what Sa`d(RA) said and was encouraged by it. He proclaimed,
سِيرُوا عَلَى بَرَكَةِ اللهِ وَأَبْشِرُوا فَإِنَّ اللهَ قَدْ وَعَدَنِي إِحْدَى الطَّايِفَتَيْنِ وَاللهِ لَكَأَنِّي الاْنَ أَنْظُرُ إِلَى مَصَارِعِ الْقَوم
March with the blessing of Allah and receive the good news. For Allah has indeed promised me one of the two camps (confiscating the caravan or defeating the Quraysh army. By Allah! It is as if I am now looking at the demise of the people (the Quraysh).”
Al-Awfi reported similar from Ibn Abbas As-Suddi, Qatadah, Abdur-Rahman bin Zayd bin Aslam; and several others among the Salaf and later generations mentioned similarly, We have just summarized the story as Muhammad bin Ishaq briefed it so that He proves the truth to be true and falsehood to be false, even to the dislike of the sinners.
Maariful Quran
The verses cited above describe the event of Badr and point out to blessings which descended upon Muslims in the form of Divine help and support during the Battle. In the first (7) and the second (8) verses, it has been stated that at the time the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) and the noble Companions (رض) got the information that a virtual army of the Quraysh has already left Makkah to give a security cover to their trade caravan, Muslims found that they now have two groups to deal with. One of the two was the trade caravan which has been called: عِیر (` ir) in relevant narrations. The other one was this very armed group which had dashed out from Makkah and which has been called: نفیر (nafir). According to the statement given in the verse, that was the time when Allah Ta` ala had made a promise to His Messenger (صلی اللہ علیہ وآلہ وسلم) – and to all Muslims through him – to the effect that they will totally overcome one of the two groups so much so that they would be able to deal with it as they wished.
Now, it is obvious that overcoming a trade caravan was easy and danger-free while dealing with an armed force was fraught with all sorts of difficulties and dangers. Therefore, after hearing this seemingly ambiguous promise, it occurred to many Companions, that it would be convenient if the Divine promise, made to Muslims that they would overcome one of the two groups, were to be about the group which was simply an unarmed trading caravan. But, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) and many of his leading Companions intended otherwise as Divinely guided and settled for overcoming an armed force as the better choice.
In this verse, Muslims seeking to overcome an unarmed group have been warned that they, on their part, preferred to overcome an unarmed trading caravan in view of their tilt towards personal convenience and a danger-free option. But, Allah Ta` ala intended it to be otherwise so that the real objective of Islam stands achieved, that is, truth gets to be established as the ultimate truth and the very root of disbelievers is cut off. It is obvious that this objective could be achieved only when the confrontation is against an armed force and Muslims overwhelm and overpower them
٩ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِين
[Remember] when you asked help of your Lord, and He answered you, “Indeed, I will reinforce you with a thousand from the angels, following one another.”
Ibn Kathir Tafsir
Muslims invoke Allah for Help, Allah sends the Angels to help Them
Allah said
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَليِكَةِ مُرْدِفِي
(Remember) when you sought help of your Lord and He answered you (saying):”I will help you with a thousand of the angels Murdifin.” Al-Bukhari wrote in the book of battles (in his Sahih) under “Chapter; Allah’s statement,
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ
((Remember) when you sought help of your Lord and He answered you) until,
فَإِنَّ اللّهَ شَدِيدُ الْعِقَابِ
(then verily, Allah is severe in punishment)” (8:9-13) that Ibn Mas`ud (RA) said, “I was a witness to something that Al-Miqdad bin Al-Aswad did, that I would like more than almost anything else to have been the one who did it. Al-Miqdad(RA) came to the Prophet while he was invoking Allah against the idolaters and proclaimed, “We will not say as the people of Musa said, “So go you and your Lord and fight you two.” Rather, we will fight to your right, to your left, before you and behind you.’ I saw the Prophet’s face beaming with pleasure because of what Al-Miqdad said to him.”
Al-Bukhari next narrated from Ibn Abbas(RA) that on the day of Badr, the Prophet (SAW) said
اللَّهُمَّ أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ اللَّهُمَّ إِنْ شِيْتَ لَمْ تُعْبَد
O Allah! I invoke You for Your covenant and promise (victory). O Allah! If You decide so (cause our defeat), You will not be worshiped. Abu Bakr held the Prophet’s hand and said, “Enough.”
The Prophet went out proclaiming
سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُر
Their multitude will be put to flight, and they will show their backs. An-Nasa’i also collected this Hadith.
Allah’s statement,
بِأَلْفٍ مِّنَ الْمَليِكَةِ مُرْدِفِينَ
(with a thousand of the angels Murdifin),
means, they follow each other in succession, according to Harun bin Hubayrah who narrated this from Ibn Abbas(RA) , about,
مُرْدِفِينَ
(Murdifin), meaning each behind the other in succession. Ali bin Abi Talhah Al-Walibi (RA) reported that Ibn Abbas (RA) said,”Allah supported His Prophet and the believers with a thousand angels, five hundred under the leadership of Jibril on one side and five hundred under the leadership of Mika’il on another side.”
Imams Abu Jafar bin Jarir At-Tabari and Muslim recorded that Ibn Abbas said that Umar said,
“While a Muslim man was pursuing an idolator (during the battle of Badr), he heard the sound of a whip above him and a rider saying, `Come, O Hayzum!’ Then he looked at the idolator, who fell to the ground. When he investigated, he found that the idolator’s nose had wound and his face torn apart, just as if he received a strike from a whip on it, and the entire face had turned green. The Ansari man came to the Messenger of Allah (SAW) and told him what had happened and the Messenger replied
صَدَقْتَ ذَلِكَ مِنْ مَدَدِ السَّمَاءِ الثَّالِثَة
You have said the truth, that was from the reinforcements from the third heaven.
The Muslims killed seventy (pagans) in that battle and captured another seventy. Al-Bukhari also wrote a chapter in his Sahih about the participation of the angels in Badr. He collected a Hadith from Rifa`h bin Rafi Az-Zuraqi, who participated in Badr Jibril (AS) came to the Prophet and asked him, “How honored are those who participated in Badr among you?”
The Prophet (SAW)
مِنْ أَفْضَلِ الْمُسْلِمِي
Among the best Muslims.Jibril(AS) said, “This is the case with the angels who participated in Badr.” Al-Bukhari recorded this Hadith. At-Tabarani also collected it in Al-Mu`jam Al-Kabir, but from Rafi` bin Khadij, which is an apparent mistake. The correct narration is from Rifa`h, as Al-Bukhari recorded it.In the Two Sahihs, it is recorded that, the Messenger of Allah said to Umar(RA) , when Umar(RA) suggested that the Prophet have Hatib bin Abi Balta`ah executed,

إِنَّهُ قَدْ شَهِدَ بَدْرًا وَمَا يُدْرِيكَ لَعَلَّ اللهَ قَدِ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ اعْمَلُوا مَا شِيْتُمْ فَقَدْ غَفَرْتُ لَكُم
He (Hatib) participated in Badr. How do you know that Allah has not looked at the people of Badr and proclaimed, `Do whatever you want, for I have forgiven you.’
Ma’ariful Quran
In substance, what Muslims are being chastised for is their choice of an option which was laced with timidity, desire to relax, and was a thing of temporal benefit. Contrary to that, the intention made by Allah Ta` ala was based on high determination, great objectives and benefits which were perfect and eternal. Then, in the second verse (8), it was further clarified by saying that there was nothing outside the power and control of Allah Ta` ala. If He had so willed, Muslims would have triumphed over the trading caravan, but He deemed it compatible with the station and majesty of the Messenger of Allah, and his noble Companions (رض) that the confrontation should be against the armed force which should result in their conquest, so that it becomes all too clear that truth is, after all, the truth and that falsehood is, after all, nothing but falsehood.
Noteworthy at this point is the question that Allah Ta` ala is All-Knowing, All-Aware and certainly cognizant of the beginning and the end of everything. What then was the expedient consideration behind this ambiguous promise – that Muslims will overcome anyone of the two groups? It seems possible that He could have pinpointed one group precisely and said that such and such group will be overtaken. The reason for this ambiguity – and Allah knows best – seems to be that this was designed to be a test of the noble Companions (رض) to determine whether they opt for the easy, or the difficult. Then, this was part of their moral training as well – through which they were taught a lesson in high determination, in the struggle for great objectives and in how not to be scared of impending dangers.
Described in the third (9) and fourth (10) verses is what happened after Muslims stood combat ready against their armed opponents. When the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) saw that he has only three hundred and thirteen Companions (رض) by his side – and that too being mostly unarmed – and arrayed against them there was an armed force composed of one thousand strong men, then, he raised his hands of prayer before Allah Jalla thana’uh seeking his help and support. As he prayed, the noble Companions, may Allah be pleased with them all, said: آمِین ‘Amin’ (Amen : So be it). Sayyidna ` Abdullah ibn ` Abbas (رض) has reported the words of this du` a (prayer) made by the Holy Prophet صلی اللہ علیہ وسلم as given below in its translation:
“”0 Allah! let the promise You have made to me comes true now. 0 Allah, if this modest group of Muslims were to perish, then, on Your earth, there shall remain no one to worship You. (Because, the earth is full of kufr and shirk and left here are these few Muslims who worship Allah as due).|””
The Holy Prophet صلی اللہ علیہ وسلم kept busy with his du’a, beseeching earnestly and plaintively so much so that the sheet wrap around his shoulders slided down. Sayyidna Abu Bakr (رض) stepped forward and put the sheet back on his blessed body and said to him: ‘Ya Rasul Allah, please worry no more. Allah Ta` ala will surely respond to your prayer and fulfill His promise.’
This is the event referred to in the opening statement: إِذْ تَسْتَغِيثُونَ رَ‌بَّكُمْ (when you were calling your Lord for help) of verse 9. It means that ‘worth remembering is the time when you were calling your Lord and appealing for His help and support.’ This appeal for help was though from the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) in fact but, since all Companions (رض) by his side were saying ‘Amin’ (So be it), therefore, the statement was attributed to the whole group.
Immediately after, there appears the statement which describes how this prayer has been answered. The words are: فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَلَائِكَةِ مُرْ‌دِفِين (so he responded to you [ saying ]: ‘I am going to support you with one thousand of the angels, one following the other’ – 9)
The unmatched power with which Allah Ta` ala has blessed angels can be gauged from the event which transpired at the time the part of earth on which the people of Sayyidna Lut (علیہ السلام) lived was overturned upside down. This was done by Angel Jibra’il (علیہ السلام) with just one flick of his feather. So, there was no need to send such a large number of angels to participate in the combat – even one would have been more than enough. But, Allah Ta` ala knows the nature of His servants as they also get impressed with numbers. Therefore, the promise of sending angels was kept synchronized with the numbers of the adversary in the combat, so that their hearts are put at rest fully and comprehensively.

١٠ وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ ۚ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
And Allah made it not but good tidings and so that your hearts would be assured thereby. And victory is not but from Allah. Indeed, Allah is Exalted in Might and Wise.

Ibn Kathir Tafsir
وَمَا جَعَلَهُ اللّهُ إِلاَّ بُشْرَى
Allah made it only as glad tidings. ..
Allah made sending down the angels and informing you of this fact as glad tidings,

وَلِتَطْمَيِنَّ بِهِ قُلُوبُكُمْ
and that your hearts be at rest therewith.Surely, Allah is able to give you (O Muslims) victory over your enemies, and victory only comes from Him, without need to send the angels,
وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللّهِ

And there is no victory except from Allah.Allah said in another Ayah,
فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ فَضَرْبَ الرِّقَابِ حَتَّى إِذَا أَثْخَنتُمُوهُمْ فَشُدُّواْ الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا ذَلِكَ وَلَوْ يَشَأءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَـكِن لِّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ
سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ
وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ
So, when you meet (in fight in Allah’s cause) those who disbelieve, smite (their) necks till when you have killed and wounded many of them, then bind a bond firmly (on them, take them as captives). Thereafter (is the time) either for generosity (free them without ransom), or ransom (according to what benefits Islam), until war lays down its burden. Thus, but if it had been Allah’s will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allah, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them. (47:4-6) and,
إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ وَتِلْكَ الاٌّيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ ءَامَنُواْ وَيَتَّخِذَ مِنكُمْ شُهَدَاءَ وَاللَّهُ لَا يُحِبُّ الظَّـلِمِين
وَلِيُمَحِّصَ اللَّهُ الَّذِينَ ءَامَنُواْ وَيَمْحَقَ الْكَـفِرِينَ
And so are the days (good and not so good), that We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the wrongdoers.
And that Allah may test (or purify) the believers (from sins) and destroy the disbelievers. (3:140-141)These are points of wisdom for which Allah has legislated performing Jihad, by the hands of the believers against the disbelievers. Allah used to destroy the previous nations that denied the Prophets, using various disasters that encompassed these rebellious nations. For instance, Allah destroyed the people of Nuh with the flood, `Ad with the wind, Thamud with the scream, the people of Lut with an earthquake and the people of Shu`ayb by the Day of the Shadow. After Allah sent Musa and destroyed his enemy Fir`awn and his soldiers by drowning, He sent down the Tawrah to him in which He legislated fighting against the disbelievers, and this legislation remained in the successive Laws.
Allah said
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَأ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَأيِرَ
And indeed We gave Musa — after We had destroyed the generations of old — the Scripture as an enlightenment. (28:43) It is more humiliating for the disbeliever and more comforting to the hearts of the faithful that the believers kill the disbelievers by their own hands. Allah said to the believers of this Ummah
قَـتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّوْمِنِينَ
Fight against them so that Allah will punish them by your hands, and disgrace them, and give you victory over them, and heal the breasts of a believing people. (9:14)
This is why killing the disbelievers of Quraysh by the hand of their enemies, whom they used to despise, was more humiliating to the disbelievers and comforting to the hearts of the party of faith.
Abu Jahl, for instance, was killed in battle and this was more humiliating for him than dying in his bed, or from lightning, wind, or similar afflictions. Also, Abu Lahab died from a terrible disease (that caused him to stink) and none of his relatives could bear approaching him. They had to wash him with water by sprinkling it from a distance, then threw stones over his corpse, until it was buried under them!
Allah said next
إِنَّ اللّهَ عَزِي Verily, Allah is All-Mighty,
the might is His, His Messengers and the believers, both in this life and the Hereafter.Allah said in another Ayah,
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
We will indeed make victorious Our Messengers and those who believe, in this world’s life and on the Day when the witnesses will stand forth (Day of Resurrection). (40:51)

Allah said next
حَكِيمٌ All-Wise.
in that He legislated fighting the disbeliever, even though He is able to destroy them and bring their demise by His will and power, all praise and honor is due to Him
Ma’ariful Quran
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 (صلی اللہ علیہ وآلہ وسلم) 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 ﴿١٢٥﴾
“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 (رض) 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 stage, it is also interesting to note that the promise of sending three groups of angels in these three verses (8:9; 3:124; 3:125) mentions a quality particular to each group. In the present verse, verse 9 of Surah Al-Anfal, where the promise is for one thousand, the word used to describe the quality of these angels is مُرْ‌دِفِينَ (murdifin: translated here as ‘one following the other’ ). Perhaps, the indication already given within the text is that there are others too coming behind these angels. Then, in the first verse of Surah ‘Al-` Imran (3:124) quoted above, the quality of the angels has been given as: مُنزَلِينَ (munzalin : translated as ‘sent down [ for you ] ‘ ). The sense is that these angels will be made to descend from the heavens. In this, there is a hint towards the special arrangement made in this connection – that the angels already present on the earth will not be employed for this mission, instead of which, it will be by special appointment and dispatch that these angels will be sent down from the heavens to fulfill the assignment they have been sent to carry out. After that, we have the second verse (3:125) of Surah ‘Al-` Imran where the figure of five thousand has been mentioned. There, the quality of the angels has been stated to be: مُسَوِّمِينَ (musawwimin: translated as ‘having distinct marks’ ) that is, they shall be appearing in a particular dress and distinctive signs and marks. This is corroborated by Hadith narrations which report that the headgear of angels that descended during the battle of Badr was white and that of the angels who were sent down to help believers in the battle of Hunayn was red.
Finally, towards the end of the verse (10), it was said: وَمَا النَّصْرُ‌ إِلَّا مِنْ عِندِ اللَّـهِ ۚ إِنَّ اللَّـهَ عَزِيزٌ حَكِيمٌ (And the help is from none but Allah. Surely, Allah is Mighty, Wise). Here, Muslims have been warned that all help, whatever and from wherever it may be, open or secret, is from Allah Ta` ala alone and issues forth through His power and control only. The help and support of angels is also subject to nothing but His command. Therefore, all believers must look up to none but the most pristine Being of Allah who is One and with Whom there is no partner or associate – because, He is the possessor of Power and Wisdom at its greatest
١١ إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ
[Remember] when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts and plant firmly thereby your feet.
Ibn Kathir Tafsir
Slumber overcomes Muslims

Allah said,

إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ (Remember) when He covered you with a slumber as a security from Him,
Allah reminds the believers of the slumber that He sent down on them as security from the fear they suffered from, because of the multitude of their enemy and the sparseness of their forces. They were given the same favor during the battle of Uhud, which Allah described,

ثُمَّ أَنزَلَ عَلَيْكُمْ مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاساً يَغْشَى طَأيِفَةً مِّنْكُمْ وَطَأيِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ

Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves. (3:154)
Abu TalhahRA said, “I was among those who were overcome by slumber during (the battle of) Uhud. The sword fell from my hand several times, and I kept picking it up again, several times. I also saw the Companions’ heads nodding while in the rear guard.”
Al-Hafiz Abu Ya`la narrated that Ali said, “Only Al-Miqdad had a horse during Badr, and at some point, I found that all of us fell asleep, except the Messenger of Allah. He was praying under a tree and crying until dawn.”
Abdullah bin Mas`ud said,”Slumber during battle is security from Allah, but during prayer, it is from Shaytan.”Qatadah said, “Slumber affects the head, while sleep affects the heart.”
Slumber overcame the believers on the day of Uhud, and this incident is very well-known. As for this Ayah (8:11), it is describing the battle of Badr, indicating that slumber also overcame the believers during Badr. Therefore, it appears that this will occur for the believers, whenever they are in distress, so that their hearts feel safe and sure of Allah’s aid, rewards, favor and mercy from Allah with them.

Allah said in other Ayat,

فَإِنَّ مَعَ الْعُسْرِ يُسْراً

إِنَّ مَعَ الْعُسْرِ يُسْراً

Verily, along with every hardship is relief. Verily, along with every hardship is relief. (94:5-6)

In the Sahih, it is recorded that;on the day of Badr, while he was in the bunker with Abu Bakr, the Messenger and Abu Bakr were invoking Allah. Suddenly, slumber overcame the Messenger and he woke up smiling and declared,

أَبْشِرْ يَا أَبَابَكْرٍ هَذَا جِبْرِيلُ عَلَى ثَنَايَاهُ النَّقْع “Good news, O Abu Bakr! This is Jibril with dust on his shoulders.” He left the shade while reciting Allah’s statement,

سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ Their multitude will be put to flight, and they will show their backs. (54:45)
Rain falls on the Eve of Badr
Allah said next,
وَيُنَزِّلُ عَلَيْكُم مِّن السَّمَاء مَاء and He caused rain to descend on you from the sky.)
Ali bin Abi TalhahRA reported that Ibn Abbas RA said,”When the Prophet arrived at Badr, he made camp. At the time, there was a sandy piece of land between the idolators and the water (the wells at Badr). Muslims felt weak and the Shaytan cast frustration into their hearts. He whispered to them, `You claim that you are Allah’s supporters and that His Messenger is among you! However, the idolators have taken over the water resource from you, while you pray needing purity.’

Allah sent down heavy rain, allowing the Muslims to drink and use it for purity. Allah also removed Shaytan’s whisper and made the sand firm when rain fell on it, and the Muslims walked on the sand along with their animals, until they reached the enemy.Allah supported His Prophet and the believers with a thousand angels on one side, five hundred under the command of Jibril and another five hundred under the command of Mikhail on another side.”

An even a better narration is that collected by Imam Muhammad bin Ishaq bin Yasar, author of Al-Maghazi, may Allah have mercy upon him. Ibn Ishaq narrated that, Yazid bin Ruwman narrated to him that, Urwah bin Az-Zubayr said,”Allah sent rain down from the sky on a sandy valley. That rain made the area where the Messenger of Allah and his Companions camped firmer so that it did not hinder their movement. Meanwhile, the part that the Quraysh were camping on became difficult to move in.”
Mujahid said,”Allah sent down the rain on the believers before slumber overtook them, and the rain settled the dust, made the ground firmer, made them feel at ease and their feet firmer.”

Allah said next,

لِّيُطَهِّرَكُم بِه to clean you thereby using it after answering the call of nature or needing to wash oneself, and this involves cleansing what is on the outside,

وَيُذْهِبَ عَنكُمْ رِجْزَ الشَّيْطَانِ and to remove from you the Rijz of Shaytan,such as his whispers and evil thoughts, this involves sinner purification, whereas Allah’s statement about the residents of Paradise,
عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ

وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ
(Their garments will be of fine green silk, and gold embroidery. They will be adorned with bracelets of silver), involves outer appearance,
وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا
(and their Lord will give them a pure drink), (76:21) that purifies the anger, envy and hatred that they might have felt. This is the inner purity.
Next, Allah said
وَلِيَرْبِطَ عَلَى قُلُوبِكُم and to strengthen your hearts, with patience and to encourage you to fight the enemies, and this is inner courage,

وَيُثَبِّتَ بِهِ الَاقْدَامَ and make your feet firm thereby this involves outer courage Allah know best.

Ma’ariful Quran
When He covered you with drowsiness, as tranquility (descending) from Him and sent down upon you water from the heavens, so that He might purify you with it, and remove from you the impurity of Satan, and so that He might strengthen your hearts and make (your) feet firm the

١٢ إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا ۚ سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ
[Remember] when your Lord inspired to the angels, “I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip.
Ibn Kathir Tafsir
إِذْ يُوحِي رَبُّكَ إِلَى الْمَليِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُواْ الَّذِينَ امَنُواْ
(Remember) when your Lord revealed to the angels, “Verily, I am with you, so keep firm those who have believed. This is a hidden favor that Allah has made known to the believers, so that they thank Him and are grateful to Him for it. Allah, glorified, exalted, blessed and praised be He, has revealed to the angels — whom He sent to support His Prophet, religion and believing group — to make the believers firmer.
Allah’s statement,
سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُواْ الرَّعْبَ I will cast terror into the hearts of those who have disbelieved.bmeans, `you — angels — support the believers, strengthen their (battle) front against their enemies, thus, implementing My command to you. I will cast fear, disgrace and humiliation over those who defied My command and denied My Messenger,
فَاضْرِبُواْ فَوْقَ الَاعْنَاقِ وَاضْرِبُواْ مِنْهُمْ كُلَّ بَنَانٍ so strike them over the necks, and smite over all their fingers and toes strike them on their foreheads to tear them apart and over the necks to cut them off, and cut off their limbs, hands and feet.
According to Ad-Dahhak and Atiyyah Al-`Awfi,
فَوْقَ الَاعْنَاق (over the necks), refers to striking the forehead, or the neck,In support of the latter, Allah commanded the believers,
فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ فَضَرْبَ الرِّقَابِ حَتَّى إِذَا أَثْخَنتُمُوهُمْ فَشُدُّواْ الْوَثَاقَ
So, when you meet (in fight Jihad in Allah’s cause) those who disbelieve, smite (their) necks till when you have killed and wounded many of them, then bind a bond firmly (on them, take them as captives). (47:4)
Ar-Rabi bin Anas said,
“In the aftermath of Badr, the people used to recognize whomever the angels killed from those whom they killed, by the wounds over their necks, fingers and toes, because those parts had a mark as if they were branded by fire.”
Allah said,

وَاضْرِبُواْ مِنْهُمْ كُلَّ بَنَا and smite over all their fingers and toes.

Ibn Jarir commented that this Ayah commands,”O believers! Strike every limb and finger on the hands and feet of your (disbelieving) enemies.” Al-Awfi reported, that Ibn Abbas said about the battle of Badr that; Abu Jahl said, “Do not kill them (the Muslims), but capture them so that you make known to them what they did, their ridiculing your religion and shunning Al-Lat and Al-Uzza (two idols).”
Allah than sent down to the angels,

أَنِّي مَعَكُمْ فَثَبِّتُواْ الَّذِينَ امَنُواْ
سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُواْ الرَّعْبَ
فَاضْرِبُواْ فَوْقَ الَاعْنَاقِ وَاضْرِبُواْ مِنْهُمْ كُلَّ بَنَانٍ
Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved, so strike them over the necks, and smite over all their fingers and toes.
In that battle, Abu Jahl (may Allah curse him) was killed along with sixty-nine men. `Uqbah bin Abu Mua`it was captured and then killed, thus bring the death toll of the pagans to seventy
Ma’ariful Quran
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 (صلی اللہ علیہ وآلہ وسلم) and the Companions (رض) 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 (صلی اللہ علیہ وآلہ وسلم) had first camped was considered strategically inappropriate by Sayyidna Hubab ibn al-Mundhir (رض) 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 (رض) 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 (صلی اللہ علیہ وآلہ 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 (رض) 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 (صلی اللہ علیہ وآلہ 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 (رض) . Sayyidna Mu` adh (رض) 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 (رض) 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 (صلی اللہ علیہ وآلہ 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 (صلی اللہ علیہ وآلہ 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 ﴿٤٥﴾ (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 (رض) of the Prophet (صلی اللہ علیہ وآلہ 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 (رض) 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 (صلی اللہ علیہ وآلہ وسلم) and his Companions (رض) 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 ﴿١٤﴾ (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 unimaginabl
(8:17-19)Anfal
١٧ فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ اللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ ۚ وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
And you did not kill them, but it was Allah who killed them. And you threw not, [O Muhammad], when you threw, but it was Allah who threw that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing.
Circumstance of Revelation (Al Wahidi)
[8:17]
(And thou (Muhammad) threwest not when thou didst throw, but Allah threw…) [8:17]. ‘Abd al-Rahman ibn Ahmad al-‘Attar informed us
(i)*
On the Day of the Battle of Uhud, Ubayy ibn Khalaf came looking for the Prophet, Allah bless him and give him peace but some believing men stopped him. The Messenger of Allah, Allah bless him and give him peace, ordered them to let him go and they did. He was then received by Mus’ab ibn ‘Umayr, who belonged to the tribe of Banu ‘Abd al-Dar. The Messenger of Allah, Allah bless him and give him peace, saw Ubayy’s clavicle through a hole in the armour, and he stabbed him in it with his spear. No blood came out of his wound but Ubayy fell from his horse and broke a rib. His companions came to him and found him mooing like a bull. They said to him: ‘How weak you are, this is nothing but a scratch!’ He said: ‘By Him in whose hand is my soul, if the pain from which I am suffering were to be inflicted on all the people of al-Majaz, they would all die’. Ubayy then died to hell before reaching Mecca, away with the dwellers of the Fire! And Allah, exalted is He, revealed the verse (And thou (Muhammad) threwest not when thou didst throw, but Allah threw…)”. Safwan ibn ‘Amr reported that ‘Abd al-Rahman ibn Jubayr related that on the day of the conquest of Khaybar, the Messenger of Allah, Allah bless him and give him peace, asked for a bow, and so they brought a long bow. He said: “Bring me another one”, and so they brought him a bow whose handle fills one’s palm. The Messenger of Allah, Allah bless him and give him peace, threw an arrow toward the fortress which hit and killed Kinanah ibn Abi al-Huqayq while he was in his bed, and so Allah, exalted is He, revealed (And thou (Muhammad) threwest not when thou didst throw, but Allah threw…). However, most Qur’anic commentators are of the opinion that the above verse was revealed about the handful of valley dust that the Messenger of Allah threw on the idolaters on the Day of Badr. In that occasion he threw the handful of dust and said: “Let the faces be distorted”, and some of this dust went into the eyes of every single idolater. Said Hakim ibn Hizam: “On the Day of Badr, we heard a noise coming down from heaven. It was like the noise made by dust when it falls into a basin. The Messenger of Allah, Allah bless him and give him peace, threw that dust and we were defeated. Hence the words of Allah, exalted is He (And thou (Muhammad) threwest not when thou didst throw, but Allah threw)”.
Ibn Kathir Tafsir
Allah’s Signs displayed during Badr, And throwing Sand in the Eyes of the Disbelievers
Allah states that He creates the actions that the servants perform and that whatever good actions they take, it is He Who should be praised for them, for He directed and helped them perform these actions
Allah said,
فَلَمْ تَقْتُلُوهُمْ وَلَـكِنَّ اللّهَ قَتَلَهُ You killed them not, but Allah killed them meaning, it is not because of your power and strength that you killed the pagans, who were many while you were few. Rather, it is He Who gave you victory over them, just as He said in another Ayah,

وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ
And Allah has already made you victorious at Badr, when you were a weak little force. (3:123)
and,
لَقَدْ نَصَرَكُمُ اللَّهُ فِى مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْياً وَضَاقَتْ عَلَيْكُمُ الَارْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ
Truly, Allah has given you victory on many battlefields, and on the day of Hunayn when you rejoiced at your great number, but it availed you naught and the earth, vast as it is, was straitened for you, then you turned back in flight. (9:25) Allah, the Exalted and Ever High, states that victory does not depend on numbers or collecting weapons and shields. Rather, victory is from Him, Exalted He is.
كَم مِّن فِيَةٍ قَلِيلَةٍ غَلَبَتْ فِيَةٍ كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّـبِرِينَ
How often has a small group overcome a mighty host by Allah’s leave!” And Allah is with the patient. (2:249)
Allah then mentioned the handful of sand that His Prophet threw at the disbelievers during the day of Badr, when he went out of his bunker. While in the bunker, the Prophet invoked Allah humbly and expressing his neediness before Allah. He then threw a handful of sand at the disbelievers and said,
شَاهَتِ الْوُجُوه (Humiliated be their faces).He then commanded his Companions to start fighting with sincerity and they did. Allah made this handful of sand enter the eyes of the idolators, each one of them were struck by some of it and it distracted them making each of them busy.Allah said,

وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـكِنَّ اللّهَ رَمَى And you threw not when you did throw, but Allah threw.
Therefore, it is Allah Who made the sand reach their eyes and busied them with it, not you (O Muhammad)
وَلِيُبْلِيَ الْمُوْمِنِينَ مِنْهُ بَلء حَسَناً that He might test the believers by a fair trial from Him.Muhammad bin Ishaq said that Muhammad bin Jafar bin Az-Zubayr narrated to him that Urwah bin Az-Zubayr said;”So that the believers know Allah’s favor for them by giving them victory over their enemy, even though their enemy was numerous, while they were few. They should thus know His right and express gratitude for His favor on them.”
Similar was said by Ibn Jarir.It is stated in a Hadith
وَكُلَّ بَلَءٍ حَسَنٍ أَبْلَنَا Every trial (from Allah) is a favor for us. Allah said next,
إِنَّ اللّهَ سَمِيعٌ عَلِيمٌ Verily, Allah is All-Hearer, All-Knower.Allah hears the supplication and knows those who deserve help and triumph.
Allah said
ذَلِكُمْ وَأَنَّ اللّهَ مُوهِنُ كَيْدِ الْكَافِرِين
Ma’ariful Quran

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 (رض) 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 صلی اللہ علیہ 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

١٨ ذَٰلِكُمْ وَأَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكَافِرِينَ
That [is so], and [also] that Allah will weaken the plot of the disbelievers.
Ibn Kathir Tafsir
This (is the fact) and surely Allah weakens the deceitful plots of the disbelievers.
This is more good news, aside from the victory that the believers gained. Allah informed them that He will weaken the plots of the disbelievers in the future, degrade them and make everything they have perish and be destroyed, all praise and thanks are due to Allah
Ma’ariful Quran

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 ﴿١٨﴾ (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.|” (Mazhar
١٩ إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ ۖ وَإِنْ تَنْتَهُوا فَهُوَ خَيْرٌ لَكُمْ ۖ وَإِنْ تَعُودُوا نَعُدْ وَلَنْ تُغْنِيَ عَنْكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ وَأَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ
If you [disbelievers] seek the victory – the defeat has come to you. And if you desist [from hostilities], it is best for you; but if you return [to war], We will return, and never will you be availed by your [large] company at all, even if it should increase; and [that is] because Allah is with the believers.

Circumstance of Revelation (Al Wahidi)
[8:19]
((O Quraysh!) If ye sought a judgment, now hath the judgment come unto you…) [8:19]. Al-Hasan ibn Muhammad al-Farisi informed us
(i)*
The person who sought judgment was Abu Jahl. He said when the two armies met: ‘O Allah, destroy this day whoever amongst us has severed ties of kinship and brought that which we had never known!’ This was the judgment that he sought. Allah, exalted is He, revealed regarding this ((O Quraysh!) If ye sought a judgment, now hath the judgment come unto you…) up to His words (Allah is with the believers)”. This was narrated by al-Hakim Abu ‘Abd Allah in his Sahih from al-Qati’i from the son of Ibn Hanbal from Ahmad ibn Hanbal from Ya’qub. Said al-Suddi and al-Kalbi: “Before they set off to fight the Prophet, Allah bless him and give peace, in Uhud, the idolaters grabbed the covers of the Ka’bah and prayed: ‘O Allah, give victory to the greatest of the two armies, the most guided of the two camps, the noblest of the two parties and the best of the two religions’, and so Allah, exalted is He, revealed this verse”. ‘Ikrimah said: “The idolaters said: ‘O Allah, we do not recognize that which Muhammad has brought, so judge between us with the truth’, and so Allah, exalted is He, revealed this verse (If ye sought a judgment…)”.

Ma’ariful Quran
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 wicked¬ness 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?’

(8:42-44)
٤٢ إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيَا وَهُمْ بِالْعُدْوَةِ الْقُصْوَىٰ وَالرَّكْبُ أَسْفَلَ مِنْكُمْ ۚ وَلَوْ تَوَاعَدْتُمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ ۙ وَلَٰكِنْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَيَّ عَنْ بَيِّنَةٍ ۗ وَإِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ
[Remember] when you were on the near side of the valley, and they were on the farther side, and the caravan was lower [in position] than you. If you had made an appointment [to meet], you would have missed the appointment. But [it was] so that Allah might accomplish a matter already destined – that those who perished [through disbelief] would perish upon evidence and those who lived [in faith] would live upon evidence; and indeed, Allah is Hearing and Knowing.
Ibn Kathir Tafsir
Some Details of the Battle of Badr
Allah describes Yawm Al-Furqan, (i.e. the day of Badr),
إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَ (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,
وَهُم 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 تَوَاعَدتَّم even if you had made a mutual appointment to meet,you and the idolators,
لَاخْتَلَفْتُمْ فِي الْمِيعَادِ 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,
وَلَـكِن لِّيَقْضِيَ اللّهُ 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 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 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, 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 Companions 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 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 يَوْ How many camels do they slaughter every day They said, `Nine or ten a day.’ The Messenger of Allah said,
الْقَوْمُ مَا بَيْنَ التِّسْعمِايَةِ إِلَى الاَْلْف 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 Rabiah, Shaybah bin Rabiah,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 an Amr bin Abd Wadd. The Messenger of Allah said to the people
هَذِهِ مَكَّةُ قَدْ أَلْقَتْ إِلَيْكُمْ أَفَلَذَ كَبِدِهَا
This is Makkah! She has brought you her most precious sons (its chiefs)!” Allah said,
لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَى مَنْ حَيَّ عَن بَيِّنَةٍ
So that those who were to be destroyed might be destroyed after a clear evidence
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 حَيَّ 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 فَأَحْيَيْنَـهُ 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 اللّهَ 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

Ma’ariful Quran
The battle of Badr was the first confrontation of Kufr and Islam which registered a practical proof of the superiority and veracity of Islam, even visibly and materially. Therefore, the Holy Qur’an has taken special steps to describe its details which appear in the verses cited above. Besides the many considerations of wisdom behind these details, one such consideration is to assert that there was just no possibility, either visibly or technically, that Muslims will win and that the disbelievers of Makkah will be defeated. But, the unseen power of Allah Ta` ala overturned all superiority of men and materials as well as its obvious causes. To give a clear picture of this event, the Holy Qur’an has virtually outlined in these verses a whole map of the battlefront at Badr. Now, before we explain these verses, let us glance over the lexical explanation of some words.

The word: عُدْوَةِ (‘udwah) refers to a side and the word: دُنیَا (dunya) is derived from: اَدنٰی (adna) which means nearer. When compared to the Hereafter, this world of ours is also called: دُنیَا (dunya) because, as related to the universe of the Hereafter, it is closer at hand for human beings. And the word: قُصْوَىٰ (quswa) is a derivation from: اَقصٰی (aqsa) which means farther.
In verse 42, death has been mentioned against life. The Arabic words used here do not carry the outward sense of death and life. Instead, meant here is spiritual death and life, or destruction and salvation. Spiritual life is Islam (belief in Allah and the Messenger) and ‘Iman (faith), and spiritual death is Shirk (polytheism) and Kufr (disbelief). The Holy Qur’an has used these words at several places in this very sense. For instance, earlier in Surah al-Anfal, it was said:
يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّ‌سُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ
O those who believe, respond to Allah and the Messenger when He calls you to what gives you life. (8:24). The life mentioned here is the real and eternal life which one is blessed with in return for ‘Iman and Islam. Now, we can move to a detailed explanation of the cited verses.
Opening with almost a cartographic view of the war front at Badr, verse 42 tells us that Muslims were on the nearest cliff (عُدْوَةِ الدُّنْيَا) and the disbelievers were on the farthest one (عُدْوَةِ الْقُصْوَىٰ ). The spot occupied by Muslims was on the side of the terrain closer to Madinah, while the disbelievers had taken the other side of the terrain which was farther from Madinah. As for the trade caravan of Abu Sufyan, the main cause of waging this Jihad, that too was closer to the army of disbelievers which had come from Makkah but was out of the range of attack by Muslims and moving by the sea shore at a distance of three miles. The purpose of focusing on this battle plan is to say that Muslims were located at a spot totally unsuitable and wrong strategically, a spot from where they had no chance of overpowering the enemy, in fact, no chance of even saving their own lives – because, the ‘side of the terrain which was closer to Madinah happened to be a big sandy patch walking through which was hard and heavy. Then, they had no access to water around the spot they were in, while the side farther from Madinah where the disbelievers had set up their camps was smooth terrain with a supply of water close by.
Then, by pointing out to the two edges of the sides occupied by the two armies, it was made much too clear that the two forces were standing face to face, under which condition, it was not possible to conceal the strength or weakness of one party from the other. In addition to that, it was also indicated that the army of the disbelievers of Makkah was already at peace with the realization that their trade caravan had moved away from the attacking range of Muslims. Now, if they needed them at some stage, they too could come out to help them. As compared to them, Muslims were in trouble in terms of their location where they had no probability of getting support of men and materials from anywhere. Then, it is already settled, and known to every educated Muslim, that the total count of Muslim ‘army’ was three hundred and thirteen, while that of the disbelievers was one thousand. Muslims did not have a sufficient number of mounts, nor did they have enough weapons. Against that, the army of the disbelievers was laced with everything.
Besides, Muslims simply had not embarked on this Jihad as some armed force ready to fight a war. Being an emergency measure to block the passage of a trade caravan and to lower the morale of the enemy, only three hundred and thirteen Muslims had started off ill-prepared, ill-equipped. It was only all of a sudden that there they stood having to confront a thousand-strong force of armed men.
This verse of the Qur’an tells us that this event, though it came to pass accidentally, with no intention behind it, but the truth. is that all that happens in this world, accidentally and involuntarily – though, it looks like some plain accident in terms of its level and form – is, in the sight of the Creator of the universe, nothing but the well-set chain of a formidable system. There is nothing in this system which can Be called abrupt or out of place. It will take the whole system to unravel itself to man, only then, man could find out the full range of wisdom hidden behind what was, supposedly, an accidental happening.
Take this event of the battle of Badr as a test case. That it came to pass in an accidental and involuntary manner had its own wise considerations as stated in: وَلَوْ تَوَاعَدتُّمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ (And had you rearranged it with each other, you would have deviated from the appointment – 42). It means that, had this battle also been fought like common battles around the world, fought with all possible survey of available options, mutual arguments and crisis resolutions, then, given the dictates of circumstances, this battle would have never been fought. In fact, differences would have crept in one way or the other – either, Muslims themselves would have started thinking otherwise because of their being few and weak against adversaries who were many and strong; or that both parties, the disbelievers and the Muslims, might have not shown up on the battle ground as appointed mutually. As for Muslims, they would have not had the courage to initiate action in view of their being few and weak – and the disbelievers, in whose hearts Allah Ta` ala had already put the awe of Muslims, would have been scared to come out against them despite their superiority in number and strength.
Therefore, that formidable Divine system created such conditions on both sides as. would not allow them time and occasion to think and understand. The people of Makkah were so overwhelmed by the disturbing plaint from the trade caravan of Abu Sufyan that they were ready to march out without much deliberation. The Muslims were prompted by the thought that they were going to take care of an ordinary trade caravan and not a formal armed force arrayed against them. But, Allah, the All-Knowing, the All-Wise, so willed that a war starts between them so that the consequences of the victory of Islam which are to emerge from behind this war become visibly manifest. Therefore, it was said: وَلَـٰكِن لِّيَقْضِيَ اللَّـهُ أَمْرً‌ا كَانَ مَفْعُولًا (But [ it happened like this ] so that Allah might accomplish what was destined to be done – 42). It means that, despite conditions being what they were, the war had to be fought so that Allah might accomplish what was destined to be done. And destined to be done was that arrayed against an army of armed and equipped young men a thousand-strong, a motley group of three hundred and thirteen ill-equipped and hunger-stricken Muslims – and that too out of place in terms of the demanding war front – rams itself against what was a virtual mountain for them, then, the unbelievable happens. The mountain turns into smithereens. This insignificant group of men wins. This is nothing but an all too visible demonstration of the fact that some big power was operating behind them, something that thousand-strong army missed. Then, it is also evident that Muslims were supported because of Islam and the disbelievers remained deprived because of their disbelief, something which gave every sensible human a criterion to distinguish truth from evil and genuine from the fake. Therefore, at the end of the verse, it was said: لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَيَّ عَن بَيِّنَةٍ (so that whoever is going to die may die knowingly, and whoever is going to live may live knowingly – 42). It means that the loud and clear veracity of Islam vis-a-vis the falsity and horror of Kufr and Shirk was exposed for ever so that anyone who opts for destruction should do so while fully realizing the consequences of his or her action, and anyone who goes on to live should also live with full realization of the choice so made. The caveat is: Let nothing be done unknowingly and mistakenly, so be on guard.
The word: هَلَاكَت (halakah: death, destruction) in this verse means Kufr or disbelief while حَیَات (hayat : life) denotes Islam. In other words, once the truth has come out in the open, the probability and excuse of misunderstanding stand eliminated. Now, whoever takes to disbelief as his or her life style is going towards destruction with open eyes. And whoever takes to Islam takes to eternal life knowingly, consciously and deliberately. Then, it was said: وَإِنَّ اللَّـهَ لَسَمِيعٌ عَلِيمٌ (And Allah is indeed All-Hearing, All-Knowing – 42) that is, He knows the secrets in everyone’s heart, even the nature of everyone’s belief and disbelief, as well as the due reward and punishment for it.

٤٣ إِذْ يُرِيكَهُمُ اللَّهُ فِي مَنَامِكَ قَلِيلًا ۖ وَلَوْ أَرَاكَهُمْ كَثِيرًا لَفَشِلْتُمْ وَلَتَنَازَعْتُمْ فِي الْأَمْرِ وَلَٰكِنَّ اللَّهَ سَلَّمَ ۗ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
[Remember, O Muhammad], when Allah showed them to you in your dream as few; and if He had shown them to you as many, you [believers] would have lost courage and would have disputed in the matter [of whether to fight], but Allah saved [you from that]. Indeed, He is Knowing of that within the breasts.

Ibn Kathir Tafsir
Allah made each Group look few in the Eye of the Other
Allah said
إِذْ يُرِيكَهُمُ اللّهُ فِي مَنَامِكَ قَلِيلً (And remember) when Allah showed them to you as few in your dream;
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
وَلَوْ أَرَاكَهُمْ كَثِيرًا لَّفَشِلْتُمْ وَلَتَنَازَعْتُمْ فِي الَامْرِIf He had shown them to you as many, you would surely, have been discouraged, and you would surely have disputed in making a decision. you would have cowardly abstained from meeting them and fell in dispute among yourselves
وَلَـكِنَّ اللّهَ سَلَّم (But Allah saved), from all this, when He made you see them as few,
إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِCertainly, He is the All-Knower of that is in the breast Allah knows what the heart and the inner-self conceal,
يَعْلَمُ خَأيِنَةَ الاٌّعْيُنِ وَمَا تُخْفِى الصُّدُورُ Allah knows the fraud of the eyes, and all that the breasts conceal. (40:19)

Ma’ariful Quran
Mentioned in verses 43 and 44, there is particular marvel of Divine power which was designed to take place at the battle of Badr for the express purpose of making sure that none of the two armies were to put an end to the war itself by deserting the battlefield – because, it was as a result of this very war that the manifestation of the veracity of Islam was destined even as a ground reality, all earthy, material.
Such was the nature of this Divine marvel that the army of the disbelievers which was though three times larger than that of Muslims, yet Allah Ta` ala, by His perfect power alone, made their, number appear much less to Muslims so that it may not cause any difference of opinion or sense of weakness to affect them. This event took place twice. Once, it was shown to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) in a dream which he related to all of them and which renewed their courage and resolve. The second time, when the two groups stood facing each other on the battlefield itself, their number was shown to Muslims as being small. The event mentioned in verse 43 relates to the dream and that in verse 44 to a state when they were wide awake.
Sayyidna ` Abdullah ibn Masud (رض) says: In our sight, the army facing us looked as if – as I said to the man next to me – these people would be ninety in number. That man said: No, they must be a hundred.
٤٤ وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِي أَعْيُنِهِمْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا ۗ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ
And [remember] when He showed them to you, when you met, as few in your eyes, and He made you [appear] as few in their eyes so that Allah might accomplish a matter already destined. And to Allah are [all] matters returned.
Ibn Kathir Tafsir

وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيلً 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,

وَيُقَلِّلُكُمْ فِي أَعْيُنِهِم and He made you appear as few in their eyes,According to Ikrimah, as recorded by Ibn Abi HatimAllah said,
وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ
(And (remember) when you met. He showed them to you…), He encouraged each of the two groups against the other.
This statement has a Sahih chain of narrator..
لِيَقْضِيَ اللّهُ أَمْرًا كَانَ مَفْعُولاً وَإِلَى اللّهِ تُرْجَعُ الامُورُ
so that Allah might accomplish a matter already ordained, and to Allah return all matters (for decision).
Muhammad bin Ishaq said that Yahya bin Abbad bin Abdullah bin Az-Zubayr narrated to him that his father said about Allah’s statement,
لِيَقْضِيَ اللّهُ أَمْرًا كَانَ مَفْعُولاً
(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,
قَدْ كَانَ لَكُمْ ءَايَةٌ فِي فِيَتَيْنِ الْتَقَتَا فِيَةٌ تُقَـتِلُ فِى سَبِيلِ اللَّهِ وَأُخْرَى كَافِرَةٌ يَرَوْنَهُمْ مِّثْلَيْهِمْ رَأْىَ الْعَيْنِ وَاللَّهُ يُوَيِّدُ بِنَصْرِهِ مَن يَشَأءُ إِنَّ فِى ذَلِكَ لَعِبْرَةً لاوْلِى الاٌّبْصَـرِ
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
Ma’ariful Quran
In the last verse, along with this, it has also been mentioned: وَيُقَلِّلُكُمْ فِي أَعْيُنِهِمْ (and reduced your number in their eyes – 44). This could also mean that Muslims were, in reality, already few in number, thus, what was shown to disbelievers was their number as it was. And it could also mean that the number shown to them was much reduced than it really was – as it appears in many narrations that Abu Jahl on seeing the Muslim ‘army’ said to his compatriots: The number of these people does not seem to be any more than the number who would eat a camel as their daily ration. In Arabia of those days, the measure used to find out the number of men in an army was to first guess the number of animals slaughtered for their meals. One camel was understood to be sufficient to feed one hundred people. Right here on this battle site of Badr, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) in his effort to find out the number of men in the army of the Quraysh of Makkah, had asked some local people: How many camels are slaughtered in their army camp every day? The answer given to him was: Ten camels daily. This led him to estimate the number of men in their army as being one thousand. In short, the total number of Muslims was shown as being one hundred in the sight of Abu Jahl. Here too, the wisdom of showing them in a reduced number was that the awe of Muslims may not so adversely affect the hearts of disbelievers ahead of the actual confrontation that they bolt from the battlefield itself
Special Note
From this verse, we also find out that there are occasions when, as a matter of miracle and supernatural happening, optical observation may prove incorrect – as it transpired here. For this very reason, the statement: لِيَقْضِيَ اللَّـهُ أَمْرً‌ا كَانَ مَفْعُولًا (so that Allah might accomplish what was destined to be done – 44) was repeated here. It means that the Divine marvel and the phenomenon of super-imposition on optical observation was manifested for the reason that the will of Allah stands accomplished right upto the end, that is, by giving Muslims victory despite their lack of numbers and materials, the central objectives of this war, that is, the veracity of Islam and the expression of unseen Divine support, should be fully achieved and es¬tablished for ever.
At the end of the verse, it was said: وَإِلَى اللَّـهِ تُرْ‌جَعُ الْأُمُورُ‌ (And to Allah all matters are returned – 44). It means that He does what He wills and He commands as He wills. He can make a minority overcome a majori¬ty and weakness overtake strength. He may make less become more and more become less

8:48 Anfal

وَإِذْ زَيَّنَ لَهُمُ ٱلشَّيْطَٰنُ أَعْمَٰلَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ ٱلْيَوْمَ مِنَ ٱلنَّاسِ وَإِنِّى جَارٌ لَّكُمْ ۖ فَلَمَّا تَرَآءَتِ ٱلْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّى بَرِىٓءٌ مِّنكُمْ إِنِّىٓ أَرَىٰ مَا لَا تَرَوْنَ إِنِّىٓ أَخَافُ ٱللَّهَ ۚ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ
Sahih International
And [remember] when Satan made their deeds pleasing to them and said, “No one can overcome you today from among the people, and indeed, I am your protector.” But when the two armies sighted each other, he turned on his heels and said, “Indeed, I am disassociated from you. Indeed, I see what you do not see; indeed I fear Allah. And Allah is severe in penalty.”
Ibn Kathir Tafsir
وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ وَقَالَ لَا 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 الشَّيْطَـنُ إِلاَّ غُرُوراً

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

فَلَمَّا تَرَاءتِ الْفِيَتَانِ نَكَصَ عَلَى عَقِبَيْهِ وَقَالَ إِنِّي بَرِيءٌ مِّنكُمْ

But when the two forces came in sight of each other, he ran away and said:”Verily, I have nothing to do with you.

Ibn Jurayj said that Ibn Abbas commented on this Ayah,

“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 لَا تَرَوْنَ
(Verily, I see what you see not).”

Ali bin Abi Talhah said, that Ibn Abbas said about this Ayah,
لَا 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 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 لَا تَرَوْنَ إِنِّيَ أَخَافُ اللّهَ وَاللّهُ 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.”

Ma’ariful Quran
Since its beginning, Surah al-Anfal has been dealing with the actual events and attending circumstances of the battle of Badr along with subsequent lessons learnt and related injunctions given.

One such event from here relates to the Shaitan who misled the disbelievers of Makkah, exhorted them to go to battle against Muslims and then he disengaged, and left them all by themselves right there in the middle of the battlefield. This event has been mentioned at the beginning of verse 48.

Did this deception of the Shaitan take the form of scruples put into the hearts of the Quraysh? Or, did the Shaitan come to them in human form and talked to the Quraysh face to face? Both probabilities exist here. But, the words of the Qur’an seem to support the second eventuality – that the Shaitan misled them by appearing in a human form before them.

According to a narration of Sayyidna ` Abdullah ibn ` Abbas (رض) reported by Imam ibn Jarir, when the army of the Quraysh of Makkah marched out from the city, they were terribly worried about a possible danger from their neighbouring tribe of Banu Bakr, also an enemy. They apprehended that once they went out to confront Muslims, this tribe hostile to them may find an opportunity to attack their homes and hurt their women and children there. No doubt, they had demonstrated their readiness to respond to the plaintive appeal for help made by Aba Sufyan, the leader of their trade caravan, but they were dragging their feet because of this danger. In this perplexing situation, all of a sudden, the Shaitan appeared in the form and guise of Suraqah ibn Malik holding a flag in his hand and flanked by a regiment of tough fighting men. Suraqah ibn Malik was a big chief who controlled the tribal area from where that danger of attack was expected. He stepped forward and addressed the army of Quraysh young men through which he misled them in two ways. First, he said: لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ (None of the people is to overpower you today – 48). By this, he meant that he had a good idea of the strength of their adversary and he could also see their own physical and numerical superiority, there-fore, he assured them that they should stop worrying, march ahead and prevail, for no one is going to prevail against them.

Then, he said: إِنِّي جَارٌ‌ لَّكُمْ (I am a protector for you – 48). By saying this, he was referring to their apprehensions against the tribe of Banu Bakr who might attack their homes and families in Makkah during their absence. Here, he was taking the responsibility that nothing of this sort was going to happen as he was their supporter and caretaker. The Quraysh of Makkah already knew about Suraqah ibn Malik being a known and influential personality of the area. Hearing this assurance from him, they became emotionally stable. They dismissed the threat from the tribe of Banu Bakr from their hearts and became all set to go and confront Muslims.

Thus, by employing this dual deception, the Shaitan drove these people to their killing field and what he did for himself is described by the Holy Qur’an in the following words: فَلَمَّا تَرَ‌اءَتِ الْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ (So, when the two groups [ the disbelievers of Makkah and Muslims ] saw each other [ at Badr ], he turned back on his heels – 48).

Since a force of Shaitans had also assembled in support of the disbelievers of Makkah at the battle of Badr, therefore, Allah Ta` ala sent a force of angels under the command of Jibra’il and Mika’il (علیہما السلام) to meet their challenge. According to a narration of Sayyidna ` Abdullah ibn ` Abbas (رض) reported by Imam Ibn Jarir and others, when the Shaitan who was commanding his force in the human guise of Suraqah ibn Malik at that time saw Arch angel Jibra’il (علیہ السلام) and the force of angels with him, he lost his nerves. At that time, he was standing hand in hand with a Qu¬rayshi warrior, Harith ibn Hisham. All of a sudden, he tried to free his hand clasped into the hand of Harith. When Harith asked him as to why he was doing that, he whacked his chest with a blow and threw him down. Now unchecked, he bolted out from the battlefield. Harith – under the impression that he was Suraqah – shouted at him: 0 Sura¬qah, chief of Arabia, you had said that you will support us and here you are doing this to us in the middle of a battle! The Shaitan – in the guise of Suraqah – replied: إِنِّي بَرِ‌يءٌ مِّنكُمْ إِنِّي أَرَ‌ىٰ مَا لَا تَرَ‌وْنَ إِنِّي أَخَافُ اللَّـهَ (I have nothing to do with you. I am seeing what you do not see. I am scared of Al¬lah – 48). Thus, he disengaged himself from the earlier compact because he was seeing a force of angels and parted ways with the disbelievers on the plea that he feared Allah.

When the Shaitan saw the force of angels, he virtually saw trouble for him as he knew their power. As for his statement that he was scared of Allah, says Tafsir authority Qatadah, this was a lie forged by him. Had he feared Allah, why would he disobey Him? But, other Commentators have suggested that his fear is justified in its own place because he is fully aware of the perfect power of Allah Ta` ala and that He is severe at punishment. Therefore, there is no reason for not fearing. However, bland fear without faith and obedience is useless.

Abu Jahl, when he noticed signs of weakness showing up in his army because of the withdrawal of Suraqah and his force, he tried to avert the awkward situation by appealing that they should not feel be¬ing affected by the sudden retreat of Suraqah for he had a secret un¬derstanding with Muhammad to do that. In short, after the retreat of the Shaitan, what was due to happen to them did. It was on their return to Makkah that one of them met Suraqah ibn Malik. This person scolded Suraqah telling him that he was responsible for their defeat in the battle of Badr and certainly for all the losses that followed in its wake because he had broken the backs of their fighting men by retreating from the action on the battlefield. Suraqah said: I never went with you, nor did I ever take part in anything you were do¬ing there. In fact, I heard of your defeat only after you had reached Makkah.

After having reported all these narrations in his Tafsir, Imam Ibn Kathir said: It is the customary practice of Shaitan, the accursed, that he would cause man to become involved with evil and then leave him off in the middle of it. The Qur’an has mentioned this habit of the Shaitan repeatedly. One such verse says:
كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنسَانِ اكْفُرْ‌ فَلَمَّا كَفَرَ‌ قَالَ إِنِّي بَرِ‌يءٌ مِّنكَ إِنِّي أَخَافُ اللَّـهَ رَ‌بَّ الْعَالَمِينَ ﴿١٦﴾
It is like the Shaitan when he tells man: |”Disbelieve.|” Then, after he becomes a disbeliever, he says: |”I have nothing to do with you. I am scared of Allah, the Lord of all the worlds|”. (59:16)

8:49 Anfal

إِذْ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ غَرَّ هَٰٓؤُلَآءِ دِينُهُمْ ۗ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَإِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

The hypocrites and those who have sickness in their hearts said, ‘These people [the believers] must be deluded by their religion,’ but if anyone puts his trust in God, God is mighty and wise.

Ibn Kathir Tafsir
إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ غَرَّ هَـوُلاء 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 هَـوُلاء 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 اللّهِ فَإِنَّ اللّهَ 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 هَـوُلاء دِينُهُمْ
(These people (Muslims) are deceived by their religion).”

Allah said next,

وَمَن يَتَوَكَّلْ عَلَى اللّهِ But whoever puts his trust in Allah,and relies on His grace,

فَإِنَّ اللّهَ 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

Ma’ariful Quran

The Anatomy of Shaitanic Deception and Personal Defence
There are some elements of guidance we receive from what has been mentioned in this verse:
(1) That the ‘Shaitan’ is man’s enemy who employs all sorts of tricks, guises and stratagems to bring loss to him. There are occasions when he would simply inject a scruple in the heart and harass his vic¬tim and there are times when he would deceive man by appearing before him.
(2) That Allah Ta` ala has given him the ability to appear before man in various guises. There is a well-known book of Hanaf’i jurispru¬dence called آکام المرجان فی أحکام الجان : ‘Akam al-Marjan fi Ahkam al-Jann where it has been proved in detail. Therefore, authorities among mys¬tic scholars who are recognized as masters in illumination کَشف (kashf) and eye-witness شُہُود (shuhud) have warned people that it is dangerous to start following a person simply by seeing him or hearing him say something without taking the trouble of finding out his antecedents and circumstantial conditions. There could be couched Shaitanic inputs even in what is known as illumination کَشف (kashf) and inspiration اِلھام (ilham). So, the ideal method of remaining safe against Shaitanic deceptions is to follow Divine Revelation faithfully.

Success Comes By Actually Being on the Straight Path and Not By Simply Having Sincere Intentions
(3) That the most frequent reason why people get involved in disbe¬lief, polytheism or other impermissible doings is no other but that the Shaitan, by making their evil deeds appear handsome, desirable and beneficial, turns their hearts away from truth, as it is, and its conse¬quences, as they would be. Once so brain-washed, they would start taking their false as the epitome of truth and their loss as the ultimate gain, so much so that, very much like the votaries of truth, they would be all set to lay down even their lives for the sake of their false no¬tions. It was for this reason that the army and the chiefs of Quraysh, when they were departing from the Baytullah بَیتُ اللہ ، had already supplicat¬ed before it by saying: اللھم انصر اھدی الطایٔفتین (0 Allah, help the better-guided group between the two of us) (See pages 183-184). Such was the level of their unawareness that they simply walked into the snare of the Shaitan and started taking themselves to be the ones better-guided and truth-oriented and, unbelievably enough, they would go to the outer limits of sacrificing their lives and possessions in support of their false stand – and that too with all ‘sincerity’ at their command!

From here we find out that bland sincerity is never sufficient un¬less the direction of deeds is correct.

In the verse which follows (49), mentioned there is a common say¬ing of the hypocrites of Madinah and the polytheists of Makkah. It was almost in a strain of combined sympathy and contempt that it was said about Muslims: غَرَّ‌ هَـٰؤُلَاءِ دِينُهُمْ (The belief of these people has deluded them). It means that those handful of Muslims had come all the way to the battlefield of Badr to challenge an army so powerful and well-equipped as if those poor people have been deluded by their faith which seems to have thrown them into the jaws of death. Responding to them, Allah Ta` ala said: وَمَن يَتَوَكَّلْ عَلَى اللَّـهِ فَإِنَّ اللَّـهَ عَزِيزٌ حَكِيمٌ (And whoever places his trust in Allah, then, Allah is Mighty, Wise). The sense of the statement is that one who places his total trust in Allah never runs into disgrace because Allah is all-dominating and when it comes to wisdom, there is no plan or intelligence or insight into the future which can hold before it. In other words, those who know no more than what is material would only place their trust in nothing but the mate¬rial. How would they know the secret power which lies in the treas¬ures of the One who has created everything material. This power accompanies those who believe in Allah Ta` ala and place their total trust in Him.

Even in our day, there are those religiously observing and inno¬cent-looking Muslims who would become ready targets for those who claim to have advanced rationally and intellectually and who would benignly dismiss them as old-timers who might as well be left alone. But, should such people be armed with perfect faith and trust in Allah, no harm can touch them – even if intended and tried.
(8:70-71)
٧٠ يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرَىٰ إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِمَّا أُخِذَ مِنْكُمْ وَيَغْفِرْ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ
O Prophet, say to whoever is in your hands of the captives, “If Allah knows [any] good in your hearts, He will give you [something] better than what was taken from you, and He will forgive you; and Allah is Forgiving and Merciful.”
Circumstance of Revelation (Al Wahidi)
[8:70]
(O Prophet! Say unto those captives who are in your hands…) [8:70]. Said al-Kalbi: “This was revealed about al-‘Abbas ibn ‘Abd al-Muttalib, ‘Aqil ibn Abi Talib and Nawfal ibn al-Harith. Al-‘Abbas was imprisoned at Badr while he had with him twenty Uqiyyah of gold which he had taken with him to Badr to feed the idolaters. He was one of ten men who had taken it upon themselves to feed the entire army of the unbelievers. His turn to finance the army of the unbelievers had not come yet when he fell prisoner, and so it was taken with him, and the Messenger of Allah, Allah bless him and give him peace, then took the gold from him. He said: ‘I spoke with the Messenger of Allah, Allah bless him and give him peace, to take the twenty Uqiyyah of gold which he took from me as my ransom. He refused and said: ‘We will not accept as your ransom something with which you had left to use against us’. The ransom of my nephew ‘Aqil ibn Abi Talib cost me twenty measures of silver, and so I said to him: ‘By Allah, you have left me begging Quraysh for the rest of my life’. He said: ‘And where is the gold you gave to Umm Fadl before you headed toward Badr? You said to her: If anything were to happen to me, this is for you and for ‘Abd Allah, al-Fadl and Qutham’. I said: Who informed you about this? He replied: Allah informed me about it. I said: I bear witness that you are truthful. I gave her the gold and none but Allah knew about it. I bear witness that there is no god but Allah and that you are the Messenger of Allah’. Al-‘Abbas said: ‘And Allah gave me much better than he took from me, as He said. I had twenty slaves all of whom were tending abundant riches instead of the twenty Uqiyyah of gold, and I still hope to gain forgiveness from my Lord’

bn Kathir Tafsir
Pagan Prisoners at Badr were promised better than what They lost, if They become Righteous in the Future
Muhammad bin Ishaq reported that Abdullah bin Abbas said that before the battle of Badr, the Messenger of Allah said
إِنِّي قَدْ عَرَفْتُ أَنَّ أُنَاسًا مِنْ بَنِي هَاشِمٍ وَغَيْرِهِمْ قَدْ أُخْرِجُوا كَرْهًا لَا حَاجَةَ لَهُمْ بِقِتَالِنَا فَمَنْ لَقِيَ مِنْكُمْ أَحَدًا مِنْهُمْ أَيْ مِنْ بَنِي هَاشِمٍ فَلَ يَقْتُلْهُ وَمَنْ لَقِيَ أَبَا الْبُخْتَرِي بْنَ هِشَامٍ مُسْتَكرِهًا
I have come to know that some people from Bani Hashim and others were forced to accompany the pagans, although they had no desire to fight us. Therefore, whoever meets any of them (Bani Hashim), do not kill him. Whoever meets Abu Al-Bukhtari bin Hisham, should not kill him. Whoever meets Al-Abbas bin Abdul-Muttalib, let him not kill him, for he was forced to come (with the pagan army).
Abu Hudhayfah bin Utbah said, “Shall we kill our fathers, children, brothers and tribesmen (from Quraysh), and leave Al-Abbas By Allah! If I meet him, I will kill him with the sword.”
When this reached the Messenger of Allah, he said to Umar bin Al-Khattab,
يَا أَبَا حَفْص
O Abu Hafs!
and Umar said, “By Allah that was the first time that the Messenger of Allah called me Abu Hafs.”
أَيُضْرَبُ وَجْهُ عَمِّ رَسُولِ اللهِ بِالسَّيْف Will the face of the Messenger of Allah’s uncle be struck with the sword! Umar said, “O Allah’s Messenger! Give me permission to cut off his neck (meaning Abu Hudhayfah) for he has fallen into hypocrisy, by Allah!”
Ever since that happened, Abu Hudhayfah used to say, “By Allah! I do not feel safe from this statement coming back to haunt me, and I will continue to fear its repercussions, unless Allah, the Exalted, forgives me for it through martyrdom.” Abu Hudhayfah was martyred during the battle of Al-Yamamah, may Allah be pleased with him.

Ibn Abbas said “On the eve after Badr, the Messenger of Allah spent the first part of the night awake, while the prisoners were bound. His Companions said to him, `O Allah’s Messenger! Why do you not sleep!’ Al-Abbas had been captured by a man from Al-Ansar, and the Messenger of Allah said to them
سَمِعْتُ أَنِينَ عَمِّي الْعَبَّاسِ فِي وِثَاقِهِ فَأَطْلِقُوه
I heard the cries of pain from my uncle Al-Abbas, because of his shackles, so untie him, When his uncle stopped crying from pain, Allah’s Messenger went to sleep.”
In his Sahih, Al-Bukhari recorded a Hadith from Musa bin Uqbah who said that Ibn Shihab said that Anas bin Malik said that; some men from Al-Ansar said to the Messenger of Allah, “O Allah’s Messenger! Give us permission and we will set free our maternal cousin Al-Abbas without taking ransom from him.”
He said
لَاا وَاللهِ لَاا تَذَرُونَ مِنْهُ دِرْهَم No, by Allah! Do not leave any Dirham of it.
And from Yunus Bikkir, from Muhammad bin Ishaq, from Yazid bin Ruwman, from Urwah, from Az-Zuhri that several people said to him,”The Quraysh sent to the Messenger of Allah concerning ransoming their prisoners, and each tribe paid what was required for their prisoners. Al-Abbas said, `O Allah’s Messenger! I became a Muslims before.’
The Messenger of Allah said
اللهُ أَعْلَمُ بِإِسْلَمِكَ فَإِنْ يَكُنْ كَمَا تَقُولُ فَإِنَّ اللهُ يُجْزِيكَ وَأَمَّا ظَاهِرُكَ فَقَدْ كَانَ عَلَيْنَا فَافْتَدِ نَفْسَكَ وَابْنَي أَخِيكَ نَوْفَلَ بْنَ الْحَارِثِ بْنِ عَبْدِالْمُطَّلِبِ وَعَقِيلَ بْنَ أَبِي طَالِبِ بْنِ عَبْدِالْمُطَّلِبِ وَحَلِيفَكَ عُتْبَةَ بْنَ عَمْرٍو أَخِي بَنِي الْحَارِثِ بْنِ فِهْر
Allah knows if you are Muslim! If what you are claiming is true, then Allah will compensate you. As for your outward appearance, it was against us. Therefore, ransom yourself, as well as, your nephews Nawfal bin Al-Harith bin Abdul-Muttalib and Aqil bin Abu Talib bin Abdul-Muttalib, and also your ally Utbah bin `Amr, from Bani Al-Harith bin Fihr.Al-Abbas said, `I do not have that (money), O Allah’s Messenger!’The Messenger said,

فَأَيْنَ الْمَالُ الَّذِي دَفَنْتَهُ أَنْتَ وَأُمُّ الْفَضْلِ فَقُلْتَ لَهَا إِنْ أَصَبْتُ فِي سَفَرِي هَذَا فَهَذَا الْمَالُ الَّذِي دَفَنْتُهُ لِبَنِي الْفَضْلِ وَعَبْدِاللهِ وَقُثَم
What about the wealth that you and Umm Al-Fadl buried, and you said to her, `If I am killed in this battle, then this money that I buried is for my children Al-Fadl, Abdullah and Quthm. Al-Abbas said, `By Allah, O Allah’s Messenger! I know that you are Allah’s Messenger, for this is a thing that none except Umm Al-Fadl and I knew. However, O Allah’s Messenger! Could you count towards my ransom the twenty Uwqiyah (pertaining to a weight) that you took from me (in the battle)’
The Messenger of Allah said,
لَاا ذَاكَ شَيْءٌ أَعْطَانَا اللهُ تَعَالَى مِنْك
No, for that was money that Allah made as war spoils for us from you . So Al-Abbas ransomed himself, his two nephews and an ally, and Allah revealed this verse,

يَا أَيُّهَا النَّبِيُّ قُل لِّمَن فِي أَيْدِيكُم مِّنَ الَاسْرَى إِن يَعْلَمِ اللّهُ فِي قُلُوبِكُمْ خَيْرًا يُوْتِكُمْ خَيْرًا مِّمَّا أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ
O Prophet! Say to the captives that are in your hands:”If Allah knows any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you, and Allah is Oft-Forgiving, Most Merciful.” (8:70
Al-Abbas commented, `After I became Muslim, Allah gave me twenty servants in place of the twenty Uwqiyah I lost. And I hope for Allah’s forgiveness.”
Al-Hafiz Abu Bakr Al-Bayhaqi recorded, that Anas bin Malik said,
“The Prophet was brought some wealth from Bahrain and said
انْثُرُوهُ فِي مَسجِد Distribute it in my Masjid,
and it was the biggest amount of goods Allah’s Messenger had ever received. He left for prayer and did not even look at the goods. After finishing the prayer, he sat by those goods and gave some of it to everybody he saw. Al-Abbas came to him and said, `O Allah’s Messenger! give me (something) too, because I gave ransom for myself and Aqil.’Allah’s Messenger told him to take. So he stuffed his garment with it and tried to carry it away but he failed to do so. He said, `Order someone to help me in lifting it. The Prophet refused He then said to the Prophet, `Will you please help me to lift it!’Allah’s Messenger refused. Then Al-Abbas dropped some of it and lifted it on his shoulders and went away.
Allah’s Messenger kept on watching him till he disappeared from his sight and was astonished at his greediness. Allah’s Messenger did not get up until the last coin was distributed. Al-Bukhari also collected this Hadith in several places of his Sahih with an abridged chain, in a manner indicating his approval of it.
Ma’ariful Quran

Commentary
The prisoners taken in the battle of Badr were released against ransom. These were sworn enemies of Islam and Muslims who had left nothing undone when it came to harassing, torturing, beating and killing them, anytime, anywhere. The slightest opportunity on hand would make them inflict their savagery on them. Now that they were prisoners in the hands of Muslims, granting them a lease of life was no mean feat. In fact, it was much more than adequate for them, virtually touching the outside limits of kindness under given circumstances. Then, the amount of ransom taken from them was far too ordinary.
Certainly great is the kindness of Allah Ta’ala. Imagine the consideration shown for the discomfort caused to them in paying that paltry sum for freedom and see how it is removed. It has been said in verse 70: If Allah shall find any good in your hearts, then, He shall give you what is better than what has been taken from you – and in addition to that, He shall forgive your past sins. The word: خَیر (khayr: good) used here means ‘Iman (faith) and Ikhlas (sincerity). The sense of the statement is that prisoners، who once they are free, were to take to ‘Iman and Islam with sincerity, then they shall be receiving more and better than what they have given in ransom. Thus, made free and independent, the prisoners have been invited to consider their profit and loss as free individuals. In consequence, events prove that those from among them who embraced Islam were so heavily rewarded by Allah Ta` ala right here in this mortal world with wealth and property which was way higher than what they had paid as ransom – not to mention the forgiveness they were blessed with and the high ranks of Paradise they received in the Hereafter.
Most commentators have said that this verse was revealed about Sayyidna ` Abbas (رض) the uncle of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) because he too was one of the prisoners of Badr and ransom was taken from him too. His case was special in that he had left Makkah to participate in the battle of Badr with almost seven hundred guineas of gold on his person which was meant to be spent on the army of the disbelievers. However, before this could be spent, he was taken a prisoner with the gold.
When came the time to pay ransom, he said to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) that the gold he had with him should be applied to cover the amount of his ransom. The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said: The wealth you brought to support disbelief became war spoils for Muslims. Ransom has to be in addition to that. Alongwith it, he also said: You should also pay the ransom for your two nephews, ` Agil ibn Abi Talib and Nawfil ibn Harith. Thereupon, Sayyidna ` Abbas (رض) said: If so much financial burden was placed on me, I shall have to beg before the Quraysh like a pauper. The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said: Why? What about the wealth you had entrusted with your wife, Umm al-Fadl while leaving Makkah? Sayyidna ` Abbas (رض) asked: How did you know this when I had entrusted it with my wife in the darkness of night, personally and in private. There is no third person who knows about it. He said: My Rabb رَبّ has told me everything about it. When Sayyidna ` Abbas (رض) heard these words, his heart became certain that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) was a true messenger of Allah. In fact, Sayyidna ` Abbas (رض) had held the Holy Prophet in esteem even before this happened, but there were some doubts as well – which Allah Ta` ala removed at this moment. So, in reality, he had become a Muslim right then. But, he had a lot of money he had loaned out to the Quraysh of Makkah. If he were to declare his conversion to Islam immediately at that time, all that money would have gone waste. Therefore, he did not make a public announcement of it and the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) too said nothing about it to anyone. Before the Conquest of Makkah, he requested the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) for his permission to migrate from Makkah to Madinah. But, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) advised him not to do that yet.
Following this conversation with Sayyidna ` Abbas (رض) ، the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) also told him about the promise appearing in the present verse which says that should he embrace Islam and become a Muslim with unalloyed sincerity of heart, then, the money he has spent in ransom shall be returned to him by Allah Ta` ala making it much more and much better for him. Hence, it was after his adherence to Islam had become public knowledge, he used to say: As for me, I am seeing the manifestation of this promise with my own eyes – because the amount of gold taken from me in ransom at that time was seven hundred guineas (20 Uqiyah). Now, at present, twenty of my slaves are running businesses at several places and no business venture being run by them is worth any less than twenty thousand dirhams each. And on top of all this, I have been blessed with the opportunity to serve Hujjaj, the visiting pilgrims, by providing to them drinking water from the sacred well of Zamzam – a service I consider to be so valuable as would pale out the possession of the entire wealth of the people of Makkah.
٧١ وَإِنْ يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
But if they intend to betray you – then they have already betrayed Allah before, and He empowered [you] over them. And Allah is Knowing and Wise.
Ibn Kathir Tafsir
.
وَإِن يُرِيدُواْ خِيَانَتَكَ فَقَدْ خَانُواْ اللّهَ مِن قَبْلُ But if they intend to betray you, they indeed betrayed Allah before,
meaning,
وَإِن يُرِيدُواْ خِيَانَتَكَ (But if they intend to betray you) in contradiction to what they declare to you by words.
فَقَدْ خَانُواْ اللّهَ مِن قَبْلُ (they indeed betrayed Allah before), the battle of Badr by committing disbelief in Him,

فَأَمْكَنَ مِنْهُمْ So He gave (you) power over them, causing them to be captured in Badr,

وَاللّهُ عَلِيمٌ حَكِيمٌ And Allah is All-Knower, All-Wise. He is Ever Aware of his actions and All-Wise in what He decides

Maariful Quran

About some prisoners of the battle of Badr who had become Muslims, there remained a doubt that they, once back in Makkah, may turn away from Islam and start hurting them thereafter. In the next verse (71), Allah Ta` ala has removed this apprehension by saying: وَإِن يُرِ‌يدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّـهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَاللَّـهُ عَلِيمٌ حَكِيمٌ ﴿٧١﴾ (And if they intend to commit treachery against you, then, they have already committed treachery against Allah, so Allah has given [ you ] power over them. And Allah is All-Knowing, Wise). It means that should these people decide to commit a breach of trust with you, it will not bring any hurt or loss to you. They were the same people who had already committed a breach of trust with Allah. They had admitted of Allah being the Lord of all the worlds at the time of the original Covenant, then they became hostile to it. But, this breach of trust turned out to be fatal for none but them when, finally, they were disgraced and detained. As for Allah Ta` ala, He is the knower of secrets hidden in hearts, and He is the possessor of great wisdom. If these people start opposing you even now, there is nowhere they can go, certainly not anywhere outside the range of the power and control of Allah Ta` ala. Inevitably, He shall seize them as before. To sum up, it can be said that, in verse 70, the da’wah of Islam was given to the released prisoners in the mode of persuasion – while in verse 71, it was in the mode of warning that they were told that suc¬cess in their worldly life and in their life to come depends on Islam and ‘Iman.
Upto this point, the text was dealing with injunctions relating to fighting and killing disbelievers, taking them prisoners, setting them free and carrying on peace negotiations with them. In verses which fol¬low right upto the end of the Surah itself, a particular related chapter has been taken up alongwith some details of its injunctions. They are the injunctions of Hijrah (Emigration) – because, situations can arise during a confrontation with disbelievers wherein neither the Muslims have the power to launch an attack against them and kill them off, nor are they willing to go for peace. In such a state of weakness, the only course through which Islam and Muslims can be salvaged is Hijrah (Emigration) which means that Muslims should leave that city or country and go to stay in some other land where acting freely in accordance with Islamic injunctions is possible.

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Tabaqat Kabir Ibn Saad

The Kitab at-Tabaqat by Abu ‘Abdullah Muhammad ibn Sa‘d is one of the earliest collections which deals with biographical details of the early Muslims, extending from the time of the Prophet & to Ibn Sa‘d’s own time (148 AH/764 CE to 230 AH/844 CE or 236 AH/850 CE).
This volume, which is Volume 3, deals with the Companions who were present at Badr and then with the twelve leaders (nuqaba ’) of the Ansar who were present at the First Pledge of ‘Aqaba. n his book, Ibn Sa‘d cites his sources and mentions the differences found in the various sources in order to give us a comprehensive picture of what is related about the individuals mentioned. There is some disagreement in the sources about the names in the list of the men who were present at Badr. Reports from the Companions say that there were 310 men plus a few more – usually 313 and 314 are mentioned. Ibn Sa‘d lists all the possibilities mentioned in his sources and so he gives us a total of 325 possible participants. He mentions the disagreement in the sources under their entries.
The majority of participants on the Battle were from the Ansar. In the second Pledge of ‘Aqaba they had pledged to defend the Prophet but this stipulation applied to Madina, and this was the first time they had agreed to fight outside Madina. Therefore the Prophet felt the need to consult them to see if they were willing to participate. When the Prophet met with them before the battle to ascertain their view, Sa‘d ibn Mu‘adh rose and stated: “We believe in you, we declare your truth and we bear witness that what you have brought is the truth. We have given our word to hear and obey. Go where you wish and we are with you. By Allah, if you were to order us to cross the sea and you plunged into it, we would plunge into it with you. Not a man would stay behind.”
Al-Miqdad said, “Messenger of Allah, go where Allah instructs you. We are with you. We will not say what the people of Musa said: ‘So you and your Lord go and fight. ‘ (5:24) Rather we will fight at
your right and your left, before you and behind you. By Allah, if you were to take us to Bark al-Ghimad, we would fight alongside you until you gained it.”
Clearly the entire Muslim Community were now totally united behind the Messenger of Allah & in all things, inside and outside of Madina.
The Muslims had seventy camels and two horses. Nearly all of the fighting men of Makka, led by Abu Jahl, had come out of Makka. They numbered over nine hundred and had a hundred and seventy camels and a hundred horses. When news reached them that their caravan was safe, some of the Makkans returned home. Abu Jahl swore that he would not turn back until he had reached Badr.
The Battle of Badr took place on Saturday, 17 Ramadan, 2 AH (13 March 624 CE). Allah describes as the distinguishing of truth from falsehood:
“77zw w so that He might verify the Truth and nullify the false, even though the evildoers hate that. ” (8:8)
Because of the importance of this battle, those who were present at Badr have a special status. Someone who participated was called Badri

Badri

First group of those who were present at Badr based on precedence in becoming Muslim
Registry of the Badrī Sahābah The Imāms of Hadīth and the scholars of Sīrat have conscientiously recorded the names of the Badrī Sahābah in their respective compilations. Imām Bukhārī was the first to record these names in alphabetical order. In his Jām‘i Sahīh, he cites just forty-three names that fall within his stringent conditions of authenticity of the Sanad. (Fathul-Bārī volume 7 page 253) 54 ‘Allāmah Dawwānī عليه هللا رحمة says: “We heard from the Mashāikh of Hadīth that Du‘ās are accepted when the names of the Badrī Sahābah are read out from Bukhārī. We experienced this first hand on many occasions.” (Zarqānī volume 1 page 409)

1. Muhammad, the Messenger of Allah
2. Hamza ibn ‘Abd al-Muttalib
3. ‘Ali ibn Abi Talib
4. Zayd al-Hibb ibn Haritha
5. Abu Marthad al-Ghanawi
6. Marthad ibn Abi Marthad al-Ghanawi
7. Anasa, the freedman of the Messenger of Allah S
8. Abu Kabsha
9. Salih Shuqran
Those from the Banu al-Muttalib ibn ‘Abd Manaf ibn Qusayy
10 Ubaydat ibn al Harith
11 At Tufayl ibn al-Harith
12 Al Husayn ibn al-Harith
13. Mistah ibn Uthatha
from the Banti ‘Abd Shams ibn
14. ‘Uthman ibn ‘Affan
15. Abu Hudhayfa ibn ‘Utba
16. Salim
From the allies of the Banu ‘Abd Shams of the Banu Ghanm ibn Dudan ibn Asad ibn Khuzayma ibn Mudrika
17. ‘Abdullah ibn Jahsh
18. Yazid ibn Ruqaysh
19. ‘Ukkasha ibn Mihsan
20. Abu Sinan ibn Mihsan
21. Sinan ibn Abi Sinan
22. Shuja‘ ibn Wahb
23. ‘Uqba ibn Wahb
24. Rabi‘a ibn Aktham
25. Muhriz ibn Nadia
26. Arbad ibn Humayra
From the allies of the Banu ‘Abd Shams from Sulaym ibn Mansur
27. Malik ibn ‘Amr
28. Midlaj ibn ‘Amr
29. Thaqf ibn ‘Amr
From the allies of the Banu Nawfal ibn ‘Abd Manafibn Qusayy
30. ‘Utba ibn Ghazwan
31. Khabbab
32. Az-Zubayrl ibn Al Awwam
From the allies of the Banu Asad ibn ‘Abd al-‘Uzza ibn Qusayy 86
33. Hatib ibn Abi Balta‘a
34. Sa‘d •
Among the Banu ‘Abd ad-Dar ibn Qusayy
35. Mus‘ab al-Khayr
36. Suwaybit ibn Sa‘d
From the Banu ‘Abd ibn Qusayy ibn Kilab
37. Tulayb ibn lUmayr 93
From the Banu Zuhra ibn Kilab ibn Murra
38. ‘Abd ar-Rahman ibn ‘Awf
39. Sa‘d ibn Abi Waqqas
40. ‘Umayr ibn Abi Waqqas
From, the allies of the Banu Kilab ibn Kilab from the tribes
41. ‘Abdullah ibn Mas‘ud
42. Al-Miqdad ibn I ‘Amr
43. Khabbab ibn al-Aratt
44. Dhu al-Yadayn
45. Masud bin Rabi
From the Banu Taym ibn Murra ton Ka‘b
46. Abu Bakr as-Siddiq
47. Talha ibn ‘Ubaydullah
48. Suhayb ibn Sinan
49. ‘Amir ibn Fuhayra
50. Bilal ibn Rabah
From the Banu Makhzum ibn Yaqaza ibn Murra ibn Ka‘b
ibn Lu’ayy ibn Ghalib
51. Abu Salama ibn ‘Abd al-Asad
52. Arqam ibn Abi al-Arqam
53. Shammas ibn ‘Uthman
From the allies of the Banu Makhzum
54. ‘Ammar ibn Yasir
55. Mu‘attib ibn ‘Awf
From the Banu ‘Adi ibn Ka‘b ibn Lu’ayy
56. ‘Umar ibn al-Khattab
57. Zayd ibn al-Khattab
58. Sa‘id ibn Zayd
59. ‘Amr ibn Suraqa
From the allies of the Banu ‘Adi ibn Ka‘b and their clients 302
60. ‘Amir ibn Rabi‘a
61. ‘Aqil ibn Abi Bukayr
62. Khalid ibn Abi al-Bukayr
63. lyas ibn Abi al-Bukayr
64. ‘Amir ibn Abi al-Bukayr l
65. Waqid ibn ‘Abdullah
66. Khawla bin abi Khawla
67. Mijah bin Salih
From Banu Sahm ibn ‘Amr ibn Hu-say bin Kab bin Luayy
68. Khunays ibn Hudafa
From the Banu Jumah iBn ‘Amr ibn Husay ibn Kab bin Luayy
69. ‘Uthman ibn Maz‘un
70. ‘Abdullah ibn Maz‘un
71. Qudama ibn Maz‘un
72. As-Sa’ib ibn ‘Uthman
73. Ma‘mar ibn al-Harith From the Banu ‘Amir ibn Lu ayy
74. Abu Sabra ibn Abi Ruhm
75. ‘Abdullah ibn Makhrama
76. Hatib ibn ‘Amr
77. ‘Abdullah ibn Suhayl
78. ‘Umayr ibn ‘Awf
79. Wahb ibn Sa‘d
From the allies; of the Banu ‘Amir ton Lu’ayy from the people of Yemen
80. Sa‘d ibn Khawla
From toe Barn; Fihr ton Malik ibn an-Nato ton Kinana
81. Abu ‘Ubayda ibn al-Jarrah
82. Suhayl ibn Bay da’
83. Safwan ibn Bayda’
84. Ma‘mar ibn Abi Sarh
85. ‘Iyad ibn Zuhayr
86. ‘Ami- ibn Abi ‘Amr
The Ansar who were present at Badr
The first rank of the Ansar
87. Sa‘d ibn Mu‘adh
88. ‘Amr ibn Mu‘adh
89. Al-Harith ton Aws
90. Al-Harith ibn Anas
91. Sa’d ibn Zayd
92. Salama ibn Salama
93. ‘Abbad ibn Bishr
94. Salama ibn Thabit
95. Rafi ibnYazid
From the allies of the Banu ‘ Abd al-Ashhal ibn Jusham
96. Muhammad ibn Maslama
97. Salama ibn Aslam
98. ‘Abdullah ibn Sahl
99. Al-Harith ibn Khazama
100. Abu al-Haytham ibn at-Tayyahan
101. ‘Ubayd ibn at-Tayyahan
From the Banu Haritha ibn al-Harith ibn al-Khazraj ibn ‘Amr
102. Abu ‘Abs ibn Jabr
103. Mas‘ud ibn ‘Abd Sa‘d
From the allies of the Banu Haritha
104. Abu Burda ibn Niyar
From die Banu Zafar
105. Qatada ibn an-Nu‘man
106. ‘Ubayd ibn Aws
107. Nasr ibn al-Harith
From the allies of the Banu Zafar
108. ‘Abdullah ibn Tariq
109. Mu‘attib ibn ‘Ubayd
From the Banu ‘Amr ibn ‘Awf ibn Malik ibn Aws
110. Mubashshir ibn ‘Abd al-Mundhir
111. Rifa‘aibn ‘Abd al-Mundhir
112. Abu Lubaba ibn ‘Abd al-Mundhir
113. Sa‘d ibn ‘Ubayd
114. ‘Uwaym ibn Sa‘ida
115. Tha‘laba ibn Hatib
116. Al-Harith ibn Hatib
117. Rafi* ibn ‘Anjada
118. ‘Ubayd ibn Abi ‘Ubayd
From the Banu Dubay‘a ibn Zayd ibn Malik ibn ‘Awf ibn
‘Amr ibn ‘Awf 362
119. ‘Asim ibn Thabit

120. Mu’attab ibn Qushayr
121. Abu Mulayl ibn al-Az‘ar
122. ‘Umayr ibn Ma‘bad
From the Banu ‘Ubayd ibn Zayd ibn Malik ibn ‘Awf ibn
‘‘Aim ibn ‘Awf
123. Unays ibn Qatada ibn Rabi‘a
From the Banu al-Ajlan ibn Haritha
124. Ma‘n ibn ‘Adi
125. ‘Asim ibn ‘Adi
126. Thabit ibn Aqram
127. Zayd ibn Aslam
Companions of Badr
128. ‘Abdullah ibn Salama
129. Rib‘‘ ibnRafi*
From the Banu Mu’awiya ibn Malik ibn ‘Awf ibn ‘Amr ibn ‘Awf
130. Jibribn ‘Atik
131. Al-Harith ibn Qays
From the allies of the Banu Mu’awiya ibn Malik
132. Malik ibn Numayla
133. Nu’man ibn ‘Isr
From the Banu Hanash ibn ‘Awf ibn ‘Amr ibn ‘Awf
134. Sahl ibn Hunayf
From the Banu Jahjaba ibn Kulfa ibn ‘Awf ibn ‘Amr ibn ‘Awf
135. Al-Mundhir ibn Muhammad
From the Banu Unayf ibn Jusham ibn ‘A’idh Allah of Baliyy
136. Abu‘Aqil
From the Banu Tha’alab ibn ‘Amr ibn ‘Awf
137. ‘Abdullah ibn Jubayr
138. Khawwat ibn Jubayr
139. Al-Harith ibn an-Nu‘man
140. Abu Dayyah
141. An-Nu‘man ibn Abi Khadma
142. Abu Hanna
143. Salim ibn ‘Umayr
144. ‘Asim ibn Qays
From the Banu Ghanm ibn as-Salm ibn ‘Imru’ al-Qays
145. Sa‘d ibn Khaythama
146. Al-Mundhir ibn Qudama
147. Malik ibn Qudama
148. Al-Harith ibn ‘Arjafa
149. Tamim
Those present at Badr of the Banu an-Najjar
151. AbuAyyub
152. Thabit ibn Khalid
153. ‘Umara ibn Hazm
154. Suraqa ibn Ka‘b
155. Haritha ibn an-Nu‘man
156. Sulaym ibn Qays ibn Qahd
157. Suhayl ibn Rafi‘
158. Mas‘ud ibn Aws
159. Abu Khuzayma ibn Aws ibn Zayd
160. Rafi‘ ibn al-Harith
161. Mu’adh ibn al-Harith
162. Mu’awwidh ibn al-Harith
163. Aw f ibn al-Harith
164. An-Nu‘man fon ‘Amr
165. ‘Amir ibn Mukhallad
166. ‘Abdullah ibn Qays
16|. ‘Amr ibn Qays
168. Qays bin Amr
169. Thabit ibn Amr
The allies of the Banu Ghanm ibn Malik ibn an-Najjar
170. ‘Adi ibn Abi az-Zaghba’
171. Wadi‘a ibn ‘Amr
172. ‘Usayma I
173. Abu al-Hamra’
From die Banu ‘Amr ibn Malik ibn an-Najjar
174. Ubayy ibn Ka‘b
175. Anas ibn Mu‘adh
From the Banu Mugha|a who are from the Banu Amr ibn
Malik ibn an-Najjar
176. Aws ibn Thabit
177. Abu Shaykh
178. Abu Talha
From the Banu Mabdhul, who is ‘Amir ibn Malik ibn an-Najjar
179. Tha‘laba ibn ‘Amr
180. Al-Harith ibn as-Simma
181. Sahl ibn‘Atik
From the Banu ‘Adilibn an-Najjar
182. Hantha ibn Suraqa
183. ‘Amr ibn Tha‘laba
184. Muhriz ibn ‘Amir
185. Salit ibn Qays
186. Abu Salit
187. ‘Amir ibn Umayya
188. Thabit ibn Khansa
189. Qays ibn as-Sakan
190. Abu al-A‘war
191. Haram ibn Milhan
192. Sulaym ibn Milhan
From the allies of the Banu ‘Adi ibn an-Najjar
193. Sawad ibn Ghaziya
From the Banu Mazin ibn an-Najjar
194. Qays ibn Abi Sa‘sa‘a
195. ‘Abdullah ibn Ka‘b
196. Abu Dawud
197. Suraqa ibn ‘Amr
198. Qays ibn Mukhallad
From toe allies of the Banu Mazto ton an-Najjar
199. ‘Usayma
From the Banu Dinar ibn an-Najjar
200. An-Nu‘man ibn ‘Abd ‘Amr
201. Ad-Dahhak ibn ‘Abd ‘Amr
202. Jabir ibn Khalid
203. Ka‘b ibn Zayd
204. Sulaym ibn al-Harith
205. Sa‘id ibn Suhayl
From the allies of the Banu Dinar ibn al-Najjar
206. Bujayr ibn Abi Bujayr
From the Banu al-Harith ibn al-Khazraj
207. Sa‘d ibn ar-Rabi‘
208. Kharija ibn Zayd
209. ‘Abdullah ibn Rawaha
210. Khallad ibn Suwayd
211. Bashir ibn Sa‘d
212. Simak ibn Sa‘d
213. Subay‘ ibn Qays
214. ‘Ubada ibn Qays
215. Yazid ibn al-Harith
From the Banu Jusham and Zayd, the sons of al-Harith ibn al-Khazraj|JM
216. Khubayb ibn Yasaf
217. Sufyan ibn Nasr
218. ‘Abdullah ibn Zayd
219. Hurayth ibn Zayd
From the Banu Jidara ibn ‘Awf ibn al-Harith ibn al-Khazraj
220. Tamim ibn Ya‘ar
221. Yazid ibn al-Muzayn
222. ‘Abdullah ibn ‘Umayr
From the Banu al-Abjar
223. ‘Abdullah ibn ar-Rabi‘
From the allies of the Banu al-Harith ibn al-Khazraj
224. ‘Abdullah ibn ‘Abs
225. ‘Abdullah ibn ‘Urqata
From the Banu • Awf ibn al-Khazraj
226. ‘Abdullah ibn ‘Abdullah
227. Aws ibn Khawli
228. Zaid ibn Wadia
229. Rifa‘a ibn ‘Amr
230. Ma‘bad ibn ‘Ubada
From allies of the Banu Salim al-Hubla ibn Ghamn
231. ‘Uqba ibn Wahb
232. ‘Amir ibn Salama
233 ‘Asim ibn I al-Ukayr
From al-Qawaqila
234 ‘Ubada ibn as-Samit
235. Aws ibn as-Samh
236. An-Nu‘man ibn Malik
237. Malik ibn Dukshum
238. Nawfal ibn ‘Abdullah
239. ‘Itban ibn Malik
240. Mulayal ibn Wabra
241. ‘Isma ibn al-Husayn
242. Thabit ibn Hazzal
243. Ar-Rabi‘ ibn Iyas
244. Wadhaqa ibn Iyas
From thc allies of Qawaqila of the Banu Ghudayna
245. Al-Mujadhdhar ibn Ziyad
246. ‘Abda ibn al-Hashas
247. Bahhath ibn Tha’laba
248. ‘Abdullah ibn Tha’laba
249. ‘Utba ibn Rabi‘a
250. ‘Amr ibn Iyas
From the Banu Sa‘ida ibn Ka‘b ibn al-Khazraj
251. Al-Mundhir ibn ‘Amr
252. Abu Dujana
253. Abu Usayd as-Sa‘idi
254. Malik ibn Mas‘ud
255. ‘Abd Rabb ibn Haqq
From thw allies of thc Banu Sa‘ida ibn Ka‘b ibn al-Khazraj
256. Ziyad ibn Ka‘b
257. Damra ibn ‘Amr
258. Basbas ibn ‘Amr
259. Ka‘b ibn Jammaz
From the Banu Ju sham ibn al-Khazraj
260, ‘Abdullah ibn ‘Amr
261. Khirash ibn as-Simma
262. ‘Umayr ibn Haram
263. ‘Umayr ibn al-Humam
264. Mu‘adh ibn ‘Amr
265. Mu‘awwidh ibn ‘Amr
266. Khallad ibn ‘Amr
267. Al-Hubab ibn al-Mundhir
268. ‘Uqba ibn ‘Amir
269. Thabit ibn ThaTaba
270. ‘Umayr ibn al-Harith
From the allies of thc Banu toam ibn Kab
271. Tamim
272. Habib ibn al-Aswad
From tbc Banu ‘Ubayd ibn ‘Adi ibn Ghanm ibn Kab bin Salama
273. Bishr ibn al-Bara’
274. ‘Abdullah ibn al-Jidd
275. Sinan ibn Sayfi
276. ‘Utba ibn ‘Abdullah
277. At-Tufayl ibn Malik
278. At-Tufayl ibn an-Nu‘man
279. ‘Abdullah ibn ‘Abd Manaf
280. Jabir ibn ‘Abdullah
281. Khulayd ibn Qays
282. Yazid ibn al-Mundhir
283. Ma‘qil ibn al-Mundhir
284. ‘Abdullah ibn an-Nu‘man
285. Jabbar ibn Sakhr
286. Ad-Dahhak ibn Haritha
287. Sawad ibn Ruzn
From the allies of the Banu ‘Ubayd and their allies
288. Hamza ibn al-Humayr
289. ‘Abdullah ibn al-Humayr
290. An-Nu‘man ibn Sinan
From thc Banu Sawad ibn Ghanm ibn Ka‘b ibn Salama
291. Qutba ibn ‘Amir
292. Yazid ibn ‘Amir
293. Sulaym ibn ‘Amr
294. Tha‘laba ibn Ghanama
295. ‘Abs ibn ‘Amir
296. Abu al-Yasar
297. Sahl ibn Qiys
From the clients of the Banu Sawaf ibn Ghanm
298. ‘Antara
From the rest of the Banu Salama
299. Ma’bad ibn Qays
300. Abdullah ibn Qays
301. ‘ Amr ibn Talq
302. Mu*adh ibn Jabal
From the Banu Zuraq ibn ‘Amir ibn Zurayq ibn ‘Abd ibn Haritha
ibn Malik ibn bhadb ibn Jusham ibn al-Khazraj
303. Qays ibn Mihsan
30l. Al-Harith ibn Qays
305. Jubayr ibn lyas
306. Abu ‘Ubada
307. ‘Uqba ibn ‘Uthman
308. Dhakwan ibn ‘Abd Qays
309. Mas‘ud ibn ‘Amir
310. ‘Ubbad ibn Qays
311. As‘ad ibn Yazid
312. Al-Fakih ibn Nasr
313. Mu’adh ibn Ma‘is
314. ‘A’idh ibn Ma*is
315. Mas‘ud ibn Sa‘d
316. Rifa‘a ibn Rafi‘
317. Khallad ibn Rafi
318. ‘Ubayd ibn Zayd
From the Banu Bayada ibn ‘Amir ibn Zurayq ibn ‘Abd Haritha
ibn Malik ibn Ghadb ibn Gusham ibn al-Khazraj
319. Ziyad ibn Labid
320. Khalifa ibn rAdi
321. Farwa ibn Abi ‘Amr
322. Khalid ibn Qays
323. Rukhayla ibn Thalaba
From the Banu Habib ibn ‘Abd Haritha ibn Malik ibn Ghadb
ibn Jusham ibn al-Khazraj
32l. Rafi‘ ibn al-Mu‘alla
325. Hilal ibn al-Mu‘alla

Martyrs

Haritha bin Suraqa al-Khazraji
حارثہ بن سراقة الخزرجي
Zish Shamalain bin ‘Abdi ‘Amr al-Muhajiri
ذو الشمالين بن عبد عمر المهاجري
Rafi’ bin al-Mu’alla al-Khazraji
رافع بن المعلاء الخزرجي
Sa’d bin Khaythama al-Awsi
سعد بن خيثمة الأوسي
Safwan bin Wahb al-Muhajiri
صفوان بن وهب المهاجري
‘Aaqil bin al-Bukayr al-Muhajiri
عاقل بن البكير المهاجري
‘Ubayda bin al-Harith al-Muhajiri
عبيدة بن الحارث المهاجري
‘Umayr bin al-Humam al-Khazraji
عمير بن الحمام الخزرجي
‘Umayr bin Abu Waqqas al-Muhajiri
عمير بن أبو وقاس المهاجري
‘Awf bin al-Harith al-Khazraji
عوف بن الحارث الخزرجي
Mubashir bin ‘Abdul Mundhir al-Awsi
مبشر بن عبدالمنذر الأوسي
Mu’awwidh bin al-Harith al-Khazraji
معوذ بن الحارث الخزرجي
Mihja’ bin Salih al-Muhajiri
مهجاء بن صالح المهاجري
Yazid bin al-Harith bin Fushum al-Khazraji
يزيد بن الحارث بن فصحم الخزرجي

71 المستفاد من قصص القرآن للدعوة والدعاة، عبد الكريم زيدان، ج2 ص133
72 ^ صحيح السيرة النبوية، ص250
73 ^ موسوعة نضرة النعيم، ج1 ص291
74 ^ زاد المعاد في هدي خير العباد، ابن قيم الجوزية، ج3 ص187

Tags: Badari sahabah list, badr ayah in quran, badr bidayah wa nihayah, badr martyrs, badr sahabah, badr seerat mustafa, badr tafseer, جنگ بدر