The Quraysh After the Battle
Ibn Kathir narrates incidents in Makkah after Badr. The first of the soldiers to return from Badr was al-Haysaman ibn Abdullah al-Khuza'i (الحيسمان بن عبد الله الخزاعي). They saw him in a bloodied state, wounded, so they asked him, "What is the matter?" He answered, "Utbah has been killed, Shaybah has been killed, Abu al-Hakam has been killed, Umayya ibn Khalaf has been killed, Zum'a ibn al-Aswad (زمعة بن الأسود) has been killed," etc., — he listed a who's who of the Quraysh and said they all had been killed. He kept on naming, until finally, they thought, "This guy has gone mad — he must have gone crazy! He is listing everybody it's not possible!" Until finally, the news reached Safwan ibn Umayyah (صفوان بن أمية), the son of Umayyah ibn Khalaf, who was sitting with his back to the Ka'bah. When the news reached him, he said, "This is simply impossible! This man has gone crazy! Go ask him, where is Safwan ibn Umayyah?" — he was referring to himself, i.e., he was trying to prove that Haysaman had gone crazy. So someone asked Haysaman, "O Haysaman, what happened to Safwan ibn Umayyah?" — it's, of course, a trick question. Haysaman replied, "Safwan is sitting right over there — and I saw with my own eyes how they killed his father and brother." This made them realize Haysaman had not gone crazy, and he was telling the truth. And slowly but surely, the rest of the army came back.
And it was as if Allah saved one of the best for the very last — that is, the death of Abu Lahab:
_______________
The End of Abu Lahab
The last senior person left —who was of the scum of Makkah— was Abu Lahab. As we mentioned many times, those who had an ounce of dignity and decency, many times, Allah SWT saved them. Abu Sufyan, Suhayl ibn Amr, et al., are all examples of this — they were saved and would embrace Islam later on.
(Recall Abu Lahab did not participate in Badr as he hired someone to go in his place.) When he heard the news of the death of Abu Jahal et al., he could not believe this and said, "I will ask Abu Sufyan myself! I don't believe these deserters!" Finally, Abu Sufyan returned, so they met at the house of al-Abbas who was a prisoner of war. (Al-Abbas, of course, is tied up in Madinah; and at home are his wife and servant. Abu Lahab is al-Abbas's older brother; and he is at al-Abbas's house. So Abu Sufyan comes over there to inform him of what had happened.) Abu Lahab said, "Tell me exactly what happened." Abu Sufyan said, "By Allah, as soon as we met the Muslims, it was as if they overpowered us without us doing anything. They killed as they pleased, and took prisoners as they pleased. And despite all that happened, I cannot criticize our side. For by Allah, I saw a group of men with white faces, riding horses that were black and white, hovering between the heavens and the earth, none of us could overpower them." And at this, Abu Lahab broke down with depression.
(Tangent: It appears al-Abbas was a nominal Muslim up until the Battle of Badr —he had said he was a Muslim— but that real Iman had not entered until the Prophet PBUH told him where his secret stash of money was. His wife and slave had embraced Islam from before — and it's said that his wife Umm al-Fadl was the second lady after Khadija RA to embrace Islam. After the Battle of Badr, al-Abbas became a Muslim, and he began sending reports to the Prophet PBUH, as he would do in the Battle of Uhud.)
Al-Abbas's slave was listening in, and he jumped up with joy, saying, "By Allah! Those were the angels helping the Muslims!" Now Abu Lahab, when he saw this slave rejoicing at the defeat of the Quraysh, he lost it. He jumped up, threw the slave to the ground, and he pummeled him to near death. And the slave couldn't really defend — any attempt to defend himself would only worsen his fate later on. So Ummi al-Fadl comes out and tries to stop Abu Lahab from killing the slave; but then he turns on her and begins beating her as well. This is a man who has truly lost it. So she responds back with, "So when the sayyid (Abbas) is gone, this is what you do to his household?!" i.e., "What kind of leader are you?" This made Abu Lahab feel so ashamed he fled with humiliation and guilt.
Al-Abbas's slave was listening in, and he jumped up with joy, saying, "By Allah! Those were the angels helping the Muslims!" Now Abu Lahab, when he saw this slave rejoicing at the defeat of the Quraysh, he lost it. He jumped up, threw the slave to the ground, and he pummeled him to near death. And the slave couldn't really defend — any attempt to defend himself would only worsen his fate later on. So Ummi al-Fadl comes out and tries to stop Abu Lahab from killing the slave; but then he turns on her and begins beating her as well. This is a man who has truly lost it. So she responds back with, "So when the sayyid (Abbas) is gone, this is what you do to his household?!" i.e., "What kind of leader are you?" This made Abu Lahab feel so ashamed he fled with humiliation and guilt.
After this, he was afflicted with a type of disease (the books of seerah mention various diseases; some say a type of worm came to him), and he was not seen after this — he died shortly after. So Allah AWJ got rid of the very last of the evil batch of the Quraysh, that is Abu Lahab.
______________
"No Wailing"
Ibn Ishaq mentions Makkah was enveloped with the wailing voices of the women. Every household was wailing. (And indeed, the dream of Atikah said every house would be hit by a boulder.) When Abu Sufyan heard all of this, he convened a gathering and told them, "From now on, no one shall wail. We don't want the Muslims to gain pleasure from our wailing." And Ibn Hisham mentions: One night, al-Aswad ibn al-Muttalib (الأسود بن المطلب - distant uncle of the Prophet PBUH who had lost all three of his sons at Badr) heard a woman wailing, so he became happy and said, "Go and ask her, has the ban been lifted? So that I can wail over my son Zum'a (his youngest whom he loved most)?" But it turned out she was wailing over a lost camel — and you were allowed to wail over anything other than Badr.
Ibn Kathir mentions this was a further means that Allah used to Punish them. Before this, they would derive much comfort in wailing over their dead, and it would make their pain more bearable — but by Abu Sufyan preventing the wailing, Allah was using this to make their grief even more. Now they are forced to bottle up their grief, not even allowed to cry as they were used to crying.
_______________
The Romans vs. the Persians
In Tirmidhi, it's mentioned that on the same day as the Battle of Badr, many hundreds of miles away, the Byzantine Romans and the Sassanid Persians were fighting. And in a twist of fate that was completely unexpected, the Persians were viciously defeated despite the fact that the Romans were going down for a while. — They had had a major war a few years before this; and Allah had revealed the first verses of Surah al-Rum (Surah al-Rum came down perhaps in the 6th/7th year of the dawah, i.e., middle of Makkan period) in which Allah told the Muslims:
الم
غُلِبَتِ الرُّومُ
فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ
فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِن قَبْلُ وَمِن بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ
بِنَصْرِ اللَّهِ ۚ يَنصُرُ مَن يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ
"Alif, Lam, Meem. The Byzantines have been defeated in the nearby land. But they, after their defeat, will overcome within a few years. To Allah belongs the command before and after. And that day, the believers will rejoice in the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful" [30:1-5].So, "The Romans (Byzantines) have been defeated" refers to a battle that has already taken place, and indeed, they were defeated. But then Allah says, "After this defeat, they will be the victors in a few years." Subhan'Allah, this is one of the most explicit prophecies in the whole Quran. Moreover, "On that day, the believers will be rejoicing in the victory of Allah."
When this Surah came down, Ubay ibn Khalaf (أبي بن خلف) mocked Abu Bakr RA and said, "Do you really think the Romans will beat the Persians after this vicious defeat?" And indeed, it was impossible to envision this at the time. Allah foretold something truly unbelievable that the Romans would be victorious over the Persians. So Ubay said, "Do you really think it will happen?" Abu Bakr said, "Yes, of course." So Ubay said, "Let us bet" — and they agreed on a wager. And Ubay asked, "How many years?" So based on the phrase used in the Quran, "bid'i sinin (بضع سنين - a few years)," Abu Bakr RA said, "Six years." But six years passed, and the Romans didn't win, so Abu Bakr had to pay up. (Side note: You cannot use this incident to justify gambling.)
Now, Ubay dies in the Battle of Badr, and on the very same day as the Battle of Badr, the Romans were victorious. And we know this from non-Muslim sources as well. (By the way, this is an interesting point to note that Islamic seerah coincides perfectly with Western events when you read them. Showing the seerah has been preserved to a great extent. Those people who doubt the preservation of hadith, sunnah, etc., have to realize that every Islamic incident can be linked to its equivalent in non-Muslim sources.)
So we know for a fact that on the very same day as the Battle of Badr, Heraclius launched a fierce offensive against Khosrow II. And by the qadr of Allah, two of Khosrow's generals defected, and one of his family members plotted against Khosrow II — thus internally, the Persian army was mashed up. And he suffered a resounding defeat. Thousands of miles away, the Battle of Badr was happening, and the Muslims won. Allah foretold this so many years before — and the Muslims did not even find out on the day of Badr about the victory of the Romans, because it was going to take 2 weeks for the news to reach them. And, of course, by that time, it was too late — Abu Bakr had lost the bet & Ubay was already dead. (Side note: It is said in a weak hadith that when the Prophet PBUH heard this, he said to Abu Bakr, "Why did you say 6? 'Bid'i [بضع]' can mean up till 9." [Note this hadith is weak.] The Arabic "few" means 3 to 9 — so it appears Abu Bakr took the middle, 6. And it was in fact 8½ years after the bet that the Battle of Badr and the Roman's victory happened.)
______________
The Status of the People of Badr
As we mentioned, Jibril AS came down himself and asked the Prophet PBUH, "How do you view the People of Badr?" and the Prophet PBUH said, "We view them as the best of us." Jibril AS said, "Similarly, we view the angels who participated in Badr as the best of us" — so Allah sent Jibril down to inform us of the status of the People of Badr. In Sahih Bukhari, Imam Bukhari wrote a whole book on the blessings of the People of Badr. And one of them is about a sahabi named Harithah ibn Suraqa (حارثة بن سراقة). He died a shaheed —it's said he was one of the first shaheeds in the Battle of Badr— he was killed by a stray arrow that came out of nowhere. Harithah's mother came from the Ansar, and she asked the Prophet PBUH, "Tell me about my son. Is he in Jannah?" The Prophet PBUH said, "My dear aunt, it is not a Jannah he is in; he is in many Jannahs, and he is in al-Firdaws al-A'la."
One of the main things that is used to show the status of the Badriyun (بدريون - Participants of [the Battle of] Badr) is the incident of Hatib ibn Abi Balta'ah (حاطب بن أبي بلتعة) RA:
As we will see in episode 77, in the Conquest of Makkah [8 AH], Hatib betrayed the trust of the Prophet PBUH by sending the information about the advent of the Muslims (a letter) to the Quraysh, warning them, "The Muslims are coming! Prepare!" The Conquest of Makkah was meant to be a total surprise, but Hatib tried to leak the information to the Quraysh. And Jibril AS came and told the Prophet PBUH, "Such-and-such a lady (Hatib's messenger) has a letter (that will tell the Quraysh of your plan) — go and search her." So Ali and Abbas went, brandished their swords, and found the letter in the lady's hair, and it said, "From Hatib ibn Abi Balta'ah to Quraysh. Beware! The Muslims are coming!" So it was treason. Umar RA fumed at this and said, "Ya Rasulullah, give me the word and I will execute him!" But the Prophet PBUH called Hatib and asked him, "Why did you do this?" Hatib said, "Ya Rasulullah, I have no desire to love kufr over Islam — but all of you, you have your izzah and protection; as for me, I am a nobody. And my family and belongings are still in Makkah. And I knew Allah would protect you. But by giving this letter, I hoped they (the Quraysh) would spare my family." So Hatib is worried about his family that the Quraysh might kill them once they hear of the advent of the Muslims (so he wanted to establish a favor to the Quraysh by being the one to inform them of this). At this, the Prophet PBUH said, "Hatib is telling the truth." Umar RA once again said, "Ya Rasulullah, allow me to cut his head off." (Some say the first time Umar requested to execute Hatib, it was for the crime of nifaq; and the second time after it was clear Hatib wasn't a munafiq, it was for the crime of treason.) But the Prophet PBUH rebuked Umar and said, "Ya Umar, how do you know that Allah AWJ, perhaps He looked at the People of Badr, and He said to them, 'Do as you please, because you had been forgiven.'" In other words, the Prophet PBUH used the status of Badriyun to protect Hatib's life.
This shows us that the sahaba who fought in the Battle of Badr are considered to be of the elite of the sahaba. And that is why many of our classical scholars took the time to list every single sahabi who participated in Badr, out of respect and honor. The list is found in Ibn Ishaq, Ibn Hisham, Ibn Kathir, etc.
______________
After-Effects of the Battle of Badr
The after-effects of the Battle of Badr:
1. It established beyond a shadow of a doubt that the Muslims have a political presence — a legitimate political entity. They are a separate and independent state, and the Quraysh now have to deal with them as a tangible reality.
2. The Battle of Badr was the greatest demoralizing factor for the Quraysh. If you look at the seerah, this was the single greatest shock in the entire seerah — everything else is trivial compared to the Battle of Badr. Why? Because in Ahzab etc., the Quraysh already knew that the Muslims were a serious threat — but at Badr, they genuinely thought they were going to eliminate them off the face of the earth. There was no concept that the Muslims had any potential for victory. Further, the people who died at Badr were many of the elite of the Quraysh.
3. The Battle of Badr brought out for the first time internal treachery within Madinah, and that is on two fronts — (i) the munafiqun, (ii) the Jews. Up until that point in time, there was no genuine animosity; but after the Battle of Badr, this was going to change.
______________
Tafsir of Surah al-Anfal [8]
We learn that this Surah came down on the Plains of Badr, literally when the Muslims were still camped.
يَسْـَٔلُونَكَ عَنِ ٱلْأَنفَالِ ۖ قُلِ ٱلْأَنفَالُ لِلَّهِ وَٱلرَّسُولِ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَأَصْلِحُوا۟ ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤْمِنِينَ
1. They ask you about the anfal (war booty). Tell them, "Anfal belongs to Allah and His Messenger. So fear Allah, and amend that which is between you. And obey Allah and His Messenger, if you are believers."
إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـٰتُهُۥ زَادَتْهُمْ إِيمَـٰنًۭا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ
أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّۭا ۚ لَّهُمْ دَرَجَـٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌۭ وَرِزْقٌۭ كَرِيمٌۭ
2-4. Verily, the believers are those who when Allah is mentioned, their hearts become fearful, and when his ayat is recited, their Iman goes up, and they put their trust in Allah, the ones who pray, and who give their money. These are the true believers. They are the ones who have their ranks with Allah, and forgiveness, and noble provision.
— Allah is reminding the Muslims of the real goal: It's not the money or anfal; it's Iman in Allah (taqwa, salah, dhikr, etc.). And a sign of real Iman is when Allah's Name is mentioned, your heart trembles; and when Allah's ayat is recited, your Iman goes up.
كَمَآ أَخْرَجَكَ رَبُّكَ مِنۢ بَيْتِكَ بِٱلْحَقِّ وَإِنَّ فَرِيقًۭا مِّنَ ٱلْمُؤْمِنِينَ لَكَـٰرِهُونَ
5. It is just as if your Lord caused you to leave your houses for the Truth, even though a group of the believers did not like this.
— What is the reference here? The reference here is when the sahaba discovered that it was the army instead of the caravan, there was some hesitation. And notice here, even though Allah is criticizing some of these sahaba, at the same time, He describes them as "Mu'minun (believers)" — and it is a high term, better than just "Muslimin." This is a consolation to them, that, yes, they made an error, but they still have Iman. And Iman is a praise.
يُجَـٰدِلُونَكَ فِى ٱلْحَقِّ بَعْدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى ٱلْمَوْتِ وَهُمْ يَنظُرُونَ
6. They were arguing with you even after the truth was made clear to them. They were so terrified, it was as if they were about to be killed while they were looking at their executioner.
— Notice Allah SWT mentions that they were so terrified. Yet that terror did not negate their Iman. So it's possible for the believer to be a little bit scared, or very scared — as we said in episode 37.
وَإِذْ يَعِدُكُمُ ٱللَّهُ إِحْدَى ٱلطَّآئِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ ٱلشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ وَيَقْطَعَ دَابِرَ ٱلْكَـٰفِرِينَ
7. Remember, Allah had promised you one of the two would be yours. And you wanted the one that was less harmful, that was not armed (i.e., the caravan), to be yours. But Allah wanted to establish the Truth with His Words, and to eliminate the kafirin (disbelievers).
— Remember the first day of Badr, the Prophet PBUH said, "Allah has promised me victory no matter who we meet." And when there was a bit of a doubt (is it army? is it caravan?), the Prophet PBUH announced to them, "My Lord has promised me one of the two shall be mine." So Allah reminds them of this promise. They wanted the dunya, but Allah wanted something else. This is not a criticism; Allah AWJ is explaining to them that their shortsightedness is different than His long-term Wisdom. He had bigger plans:
لِيُحِقَّ ٱلْحَقَّ وَيُبْطِلَ ٱلْبَـٰطِلَ وَلَوْ كَرِهَ ٱلْمُجْرِمُونَ
8. So that the Truth can be made clear, and the batil (falsehood) can be destroyed, even if the sinners do not like this.
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَٱسْتَجَابَ لَكُمْ أَنِّى مُمِدُّكُم بِأَلْفٍۢ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُرْدِفِينَ
9. [Remember] when you cried out to your Lord for help, He answered, "I will reinforce you with 1,000 angels — followed by many others."
— Allah reminds when the Prophet PBUH begged and made du'a, He responded with 1,000 angels.
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِۦ قُلُوبُكُمْ ۚ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
10. And Allah made this a sign of victory and reassurance to your hearts. Victory comes only from Allah. Surely, Allah is Almighty, All-Wise.
— Allah says: I didn't need to tell you you're going to win, but I told you to comfort you.
إِذْ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةًۭ مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ ٱلسَّمَآءِ مَآءًۭ لِّيُطَهِّرَكُم بِهِۦ وَيُذْهِبَ عَنكُمْ رِجْزَ ٱلشَّيْطَـٰنِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ ٱلْأَقْدَامَ
11. [Remember] when He caused drowsiness to overcome you, giving you serenity. And He sent down rain from the sky to purify you, free you from satan's whispers, strengthen your hearts, and make [your] steps firm.
— And again, Allah reminds the believers of the favors: They have a battle yet Allah allowed them to sleep, He sent down the perfect amount of rain to cleanse them spiritually and physically, and He got rid of the evils of shaytan from them and made the ground firm for them.
إِذْ يُوحِى رَبُّكَ إِلَى ٱلْمَلَـٰٓئِكَةِ أَنِّى مَعَكُمْ فَثَبِّتُوا۟ ٱلَّذِينَ ءَامَنُوا۟ ۚ سَأُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍۢ
ذَٰلِكَ بِأَنَّهُمْ شَآقُّوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَمَن يُشَاقِقِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
ذَٰلِكُمْ فَذُوقُوهُ وَأَنَّ لِلْكَـٰفِرِينَ عَذَابَ ٱلنَّارِ
12-14. [Remember, O Prophet,] when your Lord revealed to the angels, "I am with you. So make the believers stand firm. I will cast horror into the hearts of the disbelievers. So strike their necks and strike their fingertips." This is because they defied Allah and His Messenger. And whoever defies Allah and His Messenger, then [know that] Allah is surely severe in Punishment. That [worldly Punishment] is yours, so taste it! Then the disbelievers will suffer the torment of the Fire.
— Allah tells the angels, "I am with you, so strengthen those who have believed" — Ibn Abbas and others said "strengthen" here means the angels only complete what the believers are doing [as we said in episode 39]. And then Allah SWT says: "I will cast horror into the hearts of the disbelievers; so strike their necks and strike their fingertips/every joint." Why is there such harshness towards these disbelievers? — Because they shaqqa/opposed Allah and His Rasul. Shaqqa (شاق) means "to do everything you can to prevent" — so these people aren't just disbelievers — it's one thing to be a kafir, but these are those who wanted Islam to be destroyed. And whoever does this will find that Allah is severe in Penalty.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ زَحْفًۭا فَلَا تُوَلُّوهُمُ ٱلْأَدْبَارَ
وَمَن يُوَلِّهِمْ يَوْمَئِذٍۢ دُبُرَهُۥٓ إِلَّا مُتَحَرِّفًۭا لِّقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍۢ فَقَدْ بَآءَ بِغَضَبٍۢ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ
15-16. O believers! When you face the disbelievers in battle, never turn your backs to them. And whoever does so on such an occasion —unless it is a maneuver or to join their own troops— will earn the displeasure of Allah, and their home will be Hell. What an evil destination!
— Allah says you should never turn your back to the enemy — unless there are legitimate reasons, as mentioned in the ayah. However, scholars say these ayat were abrogated by the end of the Surah. So the ideal/asl (أصل - basic ruling) is revealed first, and then Allah gives a concession. See verses 65-66.
فَلَمْ تَقْتُلُوهُمْ وَلَـٰكِنَّ ٱللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ ٱللَّهَ رَمَىٰ ۚ وَلِيُبْلِىَ ٱلْمُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنًا ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ
ذَٰلِكُمْ وَأَنَّ ٱللَّهَ مُوهِنُ كَيْدِ ٱلْكَـٰفِرِينَ
17-18. And you [believers] did not kill them, but it was Allah who killed them. And you threw not [O Prophet] when you threw, but it was Allah who threw, rendering the believers a great favor. Surely, Allah is All-Hearing, All-Knowing. As such, Allah frustrates the evil plans of the disbelievers.
— Allah says, "You (believers) didn't kill them, Allah killed them," "You (O Prophet) didn't throw when you threw, but it was Allah who threw" — and we explained this before. And there is also a beautiful point of qadr here: Allah affirmed that the Prophet PBUH did throw (i.e., when He SWT said "when you threw") — thus, this affirms the Ahl al-Sunnah's position that we have free will. If Allah had omitted "when you threw" and had instead said "You didn't throw, but it was Allah who threw," it would have meant we have no will —we are like robots— and this is not the belief of Ahl al-Sunnah. We Ahl al-Sunnah don't believe that humans are helpless beings forced to act in a particular manner like robots. And neither are we the opposite, which is denying qadr. Ahl al-Sunnah is in the middle. And this ayah is an evidence that Ahl al-Sunnah uses. Why? Because — did the Prophet PBUH throw? Yes. And did he have the intention to throw? Was he called the thrower? Yes. So the Prophet PBUH did throw — but the effects of the throw, Allah AWJ was the one who caused it to go over all of the Quraysh.
إِن تَسْتَفْتِحُوا۟ فَقَدْ جَآءَكُمُ ٱلْفَتْحُ ۖ وَإِن تَنتَهُوا۟ فَهُوَ خَيْرٌۭ لَّكُمْ ۖ وَإِن تَعُودُوا۟ نَعُدْ وَلَن تُغْنِىَ عَنكُمْ فِئَتُكُمْ شَيْـًۭٔا وَلَوْ كَثُرَتْ وَأَنَّ ٱللَّهَ مَعَ ٱلْمُؤْمِنِينَ
19. If you [Makkans] sought judgment, now it has come to you. And if you cease, it will be for your own good. But if you persist, We will persist. And your forces —no matter how numerous they might be— will not benefit you whatsoever. For Allah is certainly with the believers.
— Here, Allah references the incidents in which the Quraysh asked for victory, i.e., when Abu Jahal made du'a —once at the Ka'bah, and the second time facing the army—: "O Allah! Whichever of the two of us has broken away more from the traditions of his fathers and has broken kinship more, then help the other." And as we said, in reality, he was making du'a against himself. In this verse, Allah is saying, 'Your du'a has been responded to. But if you stop, it's better for you; if you come back, We will come back. All of your money and power will not help you even if it is a lot, because Allah is with the believers.'
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَوَلَّوْا۟ عَنْهُ وَأَنتُمْ تَسْمَعُونَ
وَلَا تَكُونُوا۟ كَٱلَّذِينَ قَالُوا۟ سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ
إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلصُّمُّ ٱلْبُكْمُ ٱلَّذِينَ لَا يَعْقِلُونَ
وَلَوْ عَلِمَ ٱللَّهُ فِيهِمْ خَيْرًۭا لَّأَسْمَعَهُمْ ۖ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ
20-23. O believers! Obey Allah and His Messenger, and do not turn away from him while you hear [his call]. Do not be like those who say, "We hear," but in fact they are not listening. Indeed, the worst of all beings in the Sight of Allah are the [willfully] deaf and dumb, who do not understand. Had Allah known any goodness in them, He would have certainly made them hear. [But] even if He had made them hear, they would have surely turned away heedlessly.
— Allah says that the people who have been blessed with vision, hearing, reason, and intelligence but don't use it properly, they are the worst in the Eyes of Allah.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَحُولُ بَيْنَ ٱلْمَرْءِ وَقَلْبِهِۦ وَأَنَّهُۥٓ إِلَيْهِ تُحْشَرُونَ
24. O believers! Respond to Allah and His Messenger when he calls you to that which gives you life. And know that Allah stands between a person and their heart, and that to Him you will all be gathered.
— Allah calls the believers to fight against the Quraysh. The call here is primarily the call for qital (قتال). And generally speaking, qital is "death," but here, Allah says, "Come to the call that will give you *life.*" Why? Because in this qital is the life of Islam. Think about it. We would not be here today if the sahaba hadn't done what they did then. Then Allah SWT says, "Know that Allah can come between a man and his heart" — meaning what? Both meanings are here: (1) If your heart is weak, turn to Allah to strengthen it; (2) If you feel your heart to be strong, don't be deluded that it might not go astray — turn to Allah for strength. Even between you and your own heart, Allah SWT can intervene. And that's why our Prophet PBUH would make du'a to Allah: "O the One Who moves the hearts back-and-forth, make my heart firm in Your worship."
وَٱتَّقُوا۟ فِتْنَةًۭ لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُوا۟ مِنكُمْ خَآصَّةًۭ ۖ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
25. Beware of a trial that will not only affect the wrongdoers amongst you. And know that Allah is severe in Punishment.
— What is the reference here? Some say this is a reference to the future battles: Don't be deceived into thinking it's all going to be an easy stretch from here. Others say the meaning here is: Never feel that life will stop being full of fitan (فتن - trials/tribulations). There is always going to be trials and tribulations no matter how long you live.
وَٱذْكُرُوٓا۟ إِذْ أَنتُمْ قَلِيلٌۭ مُّسْتَضْعَفُونَ فِى ٱلْأَرْضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ ٱلنَّاسُ فَـَٔاوَىٰكُمْ وَأَيَّدَكُم بِنَصْرِهِۦ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَـٰتِ لَعَلَّكُمْ تَشْكُرُونَ
26. Remember when you had been vastly outnumbered and oppressed in the land, constantly in fear of attacks by your enemy, then He sheltered you, strengthened you with His help, and provided you with good things so perhaps you would be thankful.
— "Remember when you were few and oppressed" — Allah is saying the Muslims were weak in Makkah, worrying for their lives. Then what happened? Allah gave them comfort (Madinah), and helped them with His victory (Badr), and gave them good things (the dates, water, etc., of Madinah), so that they may thank Allah SWT.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَخُونُوا۟ ٱللَّهَ وَٱلرَّسُولَ وَتَخُونُوٓا۟ أَمَـٰنَـٰتِكُمْ وَأَنتُمْ تَعْلَمُونَ
وَٱعْلَمُوٓا۟ أَنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَـٰدُكُمْ فِتْنَةٌۭ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌۭ
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًۭا وَيُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
27-29. O believers! Do not betray Allah and the Messenger, nor betray your trusts knowingly. And know that your wealth and your children are only a test and that with Allah is a great reward. O believers! If you are mindful of Allah, He will grant you a standard [to distinguish between right and wrong], absolve you of your sins, and forgive you. And Allah is the Lord of infinite bounty.
— Some say this is a reference to later incidents. Realize as well, by the way, that a lot of times, Allah revealed verses and then they were applied later on — the exact meaning was not known at the time of revelation. In any case, the meaning of verses 27-29 is generic and it applies for every single incident.
وَإِذْ يَمْكُرُ بِكَ ٱلَّذِينَ كَفَرُوا۟ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ ٱللَّهُ ۖ وَٱللَّهُ خَيْرُ ٱلْمَـٰكِرِينَ
30. And [remember, O Prophet,] when the disbelievers conspired to capture, kill, or exile you. They planned, but Allah also planned. And Allah is the best of planners.
— "Remember when those who disbelieved plotted against you," i.e., on the night of the Hijrah. And, "They plotted, but Allah also planned. And Allah is the best of planners."
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا قَالُوا۟ قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَـٰذَآ ۙ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ
وَإِذْ قَالُوا۟ ٱللَّهُمَّ إِن كَانَ هَـٰذَا هُوَ ٱلْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةًۭ مِّنَ ٱلسَّمَآءِ أَوِ ٱئْتِنَا بِعَذَابٍ أَلِيمٍۢ
وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ ۚ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ
31-33. Whenever Our Revelations are recited to them, they challenge [you], "We have already heard [the recitation]. If we wanted, we could have easily produced something similar. This [Quran] is nothing but ancient fables!" And [remember] when they prayed, "O Allah! If this is indeed the Truth from You, then rain down stones upon us from the sky or overcome us with a painful Punishment." But Allah would never Punish them while you [O Prophet] were in their midst. Nor would He ever Punish them if they prayed for forgiveness.
— "Remember, when they heard Our verses, they said, 'We've heard enough! We can do the same, and these are just fables!'" Who said this? Al-Nadr ibn al-Harith — Allah is quoting him directly. Now, we don't know exactly, but it is not too unreasonable to assume this ayah came down while al-Nadr was still a prisoner of war. And the next ayah also applies to al-Nadr: "Remember when they said, 'O Allah! If this should be the Truth, why don't you send a rain of rocks to destroy us, or send us a Punishment?'" And as we know, this (the Battle of Badr) was the Punishment. So it's as if Allah is reminding al-Nadr through the Quran, 'Remember what you said? Here is the Punishment you asked for.' (Again, this is Sh. YQ's tafsir, that these verses were read to al-Nadr before he was executed.) And further, al-Nadr was told, 'How could We Punish you while the Prophet PBUH was amongst you (in Makkah before the Hijrah)?' And further, Allah SWT said, "Nor would Allah ever Punish them if they prayed for forgiveness" — there are around 17 opinions with regards to the meaning of "prayed for forgiveness" in this verse — and Allah knows best, but the strongest opinion seems to be: 'When there are still some amongst the Quraysh who shall embrace Islam and be forgiven, how can Allah Punish them.' So "prayed for forgiveness" here means "some of them will ask Allah for forgiveness [in the future]." Allahu a'lam.
وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ ٱللَّهُ وَهُمْ يَصُدُّونَ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَمَا كَانُوٓا۟ أَوْلِيَآءَهُۥٓ ۚ إِنْ أَوْلِيَآؤُهُۥٓ إِلَّا ٱلْمُتَّقُونَ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
وَمَا كَانَ صَلَاتُهُمْ عِندَ ٱلْبَيْتِ إِلَّا مُكَآءًۭ وَتَصْدِيَةًۭ ۚ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
34-35. And why should Allah not Punish them while they hinder pilgrims from the Sacred Mosque, claiming to be its rightful guardians? None has the right to guardianship except those mindful [of Allah] — but most pagans do not know. Their prayer at the Sacred House was nothing but whistling and clapping. So taste the Punishment for your disbelief.
— Allah mocks their prayer at the Ka'bah: The only thing they do around the Ka'bah is to whistle and clap — that was their 'salah.'
إِنَّ ٱلَّذِينَ كَفَرُوا۟ يُنفِقُونَ أَمْوَٰلَهُمْ لِيَصُدُّوا۟ عَن سَبِيلِ ٱللَّهِ ۚ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةًۭ ثُمَّ يُغْلَبُونَ ۗ وَٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ جَهَنَّمَ يُحْشَرُونَ
لِيَمِيزَ ٱللَّهُ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ وَيَجْعَلَ ٱلْخَبِيثَ بَعْضَهُۥ عَلَىٰ بَعْضٍۢ فَيَرْكُمَهُۥ جَمِيعًۭا فَيَجْعَلَهُۥ فِى جَهَنَّمَ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ
36-37. Surely, the disbelievers spend their wealth to hinder others from the Path of Allah. They will continue to spend to the point of regret. Then they will be defeated and the disbelievers will be driven into Hell, so Allah may separate the evil from the good. He will pile up the evil ones all together and then cast them into Hell. They are the [true] losers.
— "Those who disbelieve spend their money to stop people from coming to the Way of Allah" — this refers to the Quraysh who donated the biggest money they ever did towards the army to fight the Muslims at Badr.
قُل لِّلَّذِينَ كَفَرُوٓا۟ إِن يَنتَهُوا۟ يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ وَإِن يَعُودُوا۟ فَقَدْ مَضَتْ سُنَّتُ ٱلْأَوَّلِينَ
38. Tell the disbelievers that if they desist, their past will be forgiven. But if they persist, then they have an example in those destroyed before them.
— "If you stop, Allah will forgive what has happened, but if you come back to fight, then there are the examples of those who have gone by" — so Allah is saying look at the previous nations (Ad, Thamud, Fir'awn, etc.) that have come, challenged Allah, and been destroyed.
وَقَـٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌۭ وَيَكُونَ ٱلدِّينُ كُلُّهُۥ لِلَّهِ ۚ فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌۭ
وَإِن تَوَلَّوْا۟ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَوْلَىٰكُمْ ۚ نِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ
39-40. Fight against them until there is no more fitna — and [your] devotion will be entirely to Allah. But if they desist, then surely, Allah is All-Seeing of what they do. And if they do not comply, then know that Allah is your Protector. What an excellent Protector, and what an excellent Helper!
— Ibn Abbas said "fitna" here means "shirk."
وَٱعْلَمُوٓا۟ أَنَّمَا غَنِمْتُم مِّن شَىْءٍۢ فَأَنَّ لِلَّهِ خُمُسَهُۥ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱبْنِ ٱلسَّبِيلِ إِن كُنتُمْ ءَامَنتُم بِٱللَّهِ وَمَآ أَنزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ ٱلْفُرْقَانِ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ
41. Know that whatever spoils you take, one-fifth is for Allah and the Messenger, his close relatives, orphans, the poor, and [needy] travelers, if you [truly] believe in Allah and what We revealed to Our servant on that decisive Day when the two armies met [at Badr]. And Allah is Most Capable of everything.
— ⅕ of the booty goes to the state, ⅘ to the army, as we said [see episode 40].
إِذْ أَنتُم بِٱلْعُدْوَةِ ٱلدُّنْيَا وَهُم بِٱلْعُدْوَةِ ٱلْقُصْوَىٰ وَٱلرَّكْبُ أَسْفَلَ مِنكُمْ ۚ وَلَوْ تَوَاعَدتُّمْ لَٱخْتَلَفْتُمْ فِى ٱلْمِيعَـٰدِ ۙ وَلَـٰكِن لِّيَقْضِىَ ٱللَّهُ أَمْرًۭا كَانَ مَفْعُولًۭا لِّيَهْلِكَ مَنْ هَلَكَ عَنۢ بَيِّنَةٍۢ وَيَحْيَىٰ مَنْ حَىَّ عَنۢ بَيِّنَةٍۢ ۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ
42. [Remember] when you were on the near side of the valley, your enemy on the far side, and the caravan was below you. Even if the two armies had made an appointment [to meet], both would have certainly missed it. Still it transpired so Allah may establish what He had destined — that those who were to perish and those who were to survive might do so after the Truth had been made clear to both. Surely, Allah is All-Hearing, All-Knowing.
— Allah says, "Even if the two of you (the Muslims and the Quraysh) agreed to a battle, you wouldn't have done it" — meaning the battle happened because Allah wanted it. "Allah AWJ accomplished it so that a matter already decreed would take place — so that those who perish would perish upon evidence, and those who live would live upon evidence" — meaning those who die, they have seen the reality; and those who live, they have seen the reality.
إِذْ يُرِيكَهُمُ ٱللَّهُ فِى مَنَامِكَ قَلِيلًۭا ۖ وَلَوْ أَرَىٰكَهُمْ كَثِيرًۭا لَّفَشِلْتُمْ وَلَتَنَـٰزَعْتُمْ فِى ٱلْأَمْرِ وَلَـٰكِنَّ ٱللَّهَ سَلَّمَ ۗ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
وَإِذْ يُرِيكُمُوهُمْ إِذِ ٱلْتَقَيْتُمْ فِىٓ أَعْيُنِكُمْ قَلِيلًۭا وَيُقَلِّلُكُمْ فِىٓ أَعْيُنِهِمْ لِيَقْضِىَ ٱللَّهُ أَمْرًۭا كَانَ مَفْعُولًۭا ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
43-44. [Remember, O Prophet,] when Allah showed them in your dream as few in number. Had He shown them to you as many, you [believers] would have certainly faltered and disputed in the matter. But Allah spared you [from that]. Surely, He knows best what is [hidden] in the heart. Then when your armies met, Allah made them appear as few in your eyes, and made you appear as few in theirs, so Allah may establish what He had destined. And to Allah [all] matters will be returned [for judgment].
— "Remember when Allah showed in your dream they were few in number" — this is referring to the dream that the Prophet PBUH had which Allah gave to make him optimistic. Note verse 43 is talking about the dream, and verse 44 is about the actual battlefield. In the Mu'jam of al-Tabarani, it is mentioned that when the sahaba saw the Quraysh on the battlefield for the first time, they were shocked at how few the Quraysh were, and one asked, "Do you think they are 70?" Another said, "No, I think they are 100!" even though they were 1,000. So Allah is reminding them that He made it so the army looked few in your eyes on the actual battlefield.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا لَقِيتُمْ فِئَةًۭ فَٱثْبُتُوا۟ وَٱذْكُرُوا۟ ٱللَّهَ كَثِيرًۭا لَّعَلَّكُمْ تُفْلِحُونَ
وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَنَـٰزَعُوا۟ فَتَفْشَلُوا۟ وَتَذْهَبَ رِيحُكُمْ ۖ وَٱصْبِرُوٓا۟ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ
45-46. O believers! When you face an enemy, stand firm and remember Allah often so you may triumph. Obey Allah and His Messenger, and do not dispute with one another, or you would be discouraged and weakened. Persevere! Surely, Allah is with those who persevere.
— One of the ways to overcome fear is by remembering Allah (i.e., doing dhikr). One of the ways to gain Allah's victory is by remembering Allah. And internal fighting amongst Muslims is a sign of defeat. And it is interesting to note that in the Battle of Uhud [3 AH - episode 50], Allah will mention (in Surah Ali Imran) the cause of the Muslims' defeat as exactly 'tanaza'tum (تنـٰزعتم - you argued with one another)' — the exact same verb is used. So Muslims fighting one another is one of the biggest causes of defeat. And historically, this is so true.
وَلَا تَكُونُوا۟ كَٱلَّذِينَ خَرَجُوا۟ مِن دِيَـٰرِهِم بَطَرًۭا وَرِئَآءَ ٱلنَّاسِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ۚ وَٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌۭ
47. Do not be like those [pagans] who left their homes arrogantly, only to be seen by people and to hinder others from Allah's Path. And Allah is Fully Aware of what they do.
— "Don't be like those who left their houses arrogantly wanting to be seen by people" — and indeed, the Quraysh left their houses with pride.
وَإِذْ زَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ ٱلْيَوْمَ مِنَ ٱلنَّاسِ وَإِنِّى جَارٌۭ لَّكُمْ ۖ فَلَمَّا تَرَآءَتِ ٱلْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّى بَرِىٓءٌۭ مِّنكُمْ إِنِّىٓ أَرَىٰ مَا لَا تَرَوْنَ إِنِّىٓ أَخَافُ ٱللَّهَ ۚ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ
48. And [remember] when satan made their [evil] deeds appealing to them and said, "No one can overcome you today. I am surely by your side." But when the two forces faced off, he cowered and said, "I have absolutely nothing to do with you! I certainly see what you do not see! I truly fear Allah, for Allah is severe in Punishment!"
— Allah mentions the story of Iblis in the form of Suraqa, of when he made their deeds pleasing to them and said, "I will be your protector." But when the two armies met, Iblis fled and said, "I see what you do not see (i.e., the angels), and I fear Allah!"
إِذْ يَقُولُ ٱلْمُنَـٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ غَرَّ هَـٰٓؤُلَآءِ دِينُهُمْ ۗ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَإِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ
49. [Remember] when the hypocrites and those with sickness in their hearts said, "These [believers] are deluded by their faith." But whoever puts their trust in Allah, surely, Allah is Almighty, All-Wise.
وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَـٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّـٰمٍۢ لِّلْعَبِيدِ
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ إِنَّ ٱللَّهَ قَوِىٌّۭ شَدِيدُ ٱلْعِقَابِ
ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمْ يَكُ مُغَيِّرًۭا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ فَأَهْلَكْنَـٰهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ ۚ وَكُلٌّۭ كَانُوا۟ ظَـٰلِمِينَ
50-54. If only you could see when the angels take the souls of the disbelievers, beating their faces and backs, [saying,] "Taste the torment of burning! This is [the reward] for what your hands have done. And Allah is never unjust to [His] creation." Their fate is that of the people of Pharaoh and those before them — they all disbelieved in Allah's Signs, so Allah seized them for their sins. Indeed, Allah is All-Powerful, severe in Punishment. This is because Allah would never discontinue His favor to a people until they discontinue their faith. Surely, Allah is All-Hearing, All-Knowing. That was the case with Pharaoh's people and those before them — they all rejected the Signs of their Lord, so We destroyed them for their sins and drowned Pharaoh's people. They were all wrongdoers.
— Allah mentions Pharaoh — and it is fitting because it was at this point in time the pharaoh of this ummah (Abu Jahal) had just been killed.
إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلَّذِينَ كَفَرُوا۟ فَهُمْ لَا يُؤْمِنُونَ
ٱلَّذِينَ عَـٰهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِى كُلِّ مَرَّةٍۢ وَهُمْ لَا يَتَّقُونَ
فَإِمَّا تَثْقَفَنَّهُمْ فِى ٱلْحَرْبِ فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةًۭ فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ
55-58. Indeed, the worst of all beings in the Sight of Allah are those who persist in disbelief, never to have faith — [namely] those with whom you [O Prophet] have entered into treaties, but they violate them every time, not fearing the consequences. If you ever encounter them in battle, make a fearsome example of them, so perhaps those who would follow them may be deterred. And if you [O Prophet] see signs of betrayal by a people, respond by openly terminating your treaty with them. Surely, Allah does not like those who betray.
— Allah references the Conquest of Makkah [8 AH]: If you have reason to fear that the other party is going to break a treaty, you must *publicly* announce that the treaty is annulled. "Verily, Allah does not love the traitors" — it's so explicit here. You are never allowed to break a treaty by surprise. A Muslim must honor his word even in times of war. (Side note: Treason is never allowed, but deception is allowed in war. And deception is not treason. There's a big difference. [See also: episodes 59 & 76])
وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوا۟ سَبَقُوٓا۟ ۚ إِنَّهُمْ لَا يُعْجِزُونَ
وَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍۢ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمْ وَءَاخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍۢ فِى سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ
59-60. Do not let those disbelievers think they are not within reach. They will have no escape. Prepare against them what you [believers] can of [military] power and cavalry to deter Allah's enemies and your enemies as well as other enemies unknown to you but known to Allah. Whatever you spend in the cause of Allah will be paid to you in full, and you will not be wronged.
وَإِن جَنَحُوا۟ لِلسَّلْمِ فَٱجْنَحْ لَهَا وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
وَإِن يُرِيدُوٓا۟ أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ ٱللَّهُ ۚ هُوَ ٱلَّذِىٓ أَيَّدَكَ بِنَصْرِهِۦ وَبِٱلْمُؤْمِنِينَ
61-62. If the enemy is inclined towards peace, make peace with them. And put your trust in Allah. Indeed, He [alone] is the All-Hearing, All-Knowing. But if their intention is only to deceive you, then Allah is certainly sufficient for you. He is the One Who has supported you with His help and with the believers.
— This is a very important verse. The asl (أصل - basic ruling) in Islam is not war. The reason we go to war is لتكون كلمة الله هي العليا (to make supreme the Word of Allah). And if the enemy is not preventing us from this, and they are willing to have peace, then Allah is saying, "You as well lay down your arms and have peace." And this is what the Prophet PBUH will do in Hudaybiyyah [6 AH], as we will see.
So a lot of the Islamic political science is now being told in Badr. The Muslims are now becoming a real political entity, so Allah is laying out some of the foundations.
وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنفَقْتَ مَا فِى ٱلْأَرْضِ جَمِيعًۭا مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَـٰكِنَّ ٱللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُۥ عَزِيزٌ حَكِيمٌۭ
63. He brought their hearts (hearts of the believers) together. Had you spent all the riches in the earth, you could not have united their hearts. But Allah has united them. Indeed, He is Almighty, All-Wise.
— This is a beautiful verse that we all know, pertaining primarily to how Allah SWT brought together the hearts of the Aws and the Khazraj.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ
64. O Prophet! Allah is sufficient for you and for the believers who follow you.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ ۚ إِن يَكُن مِّنكُمْ عِشْرُونَ صَـٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّا۟ئَةٌۭ يَغْلِبُوٓا۟ أَلْفًۭا مِّنَ ٱلَّذِينَ كَفَرُوا۟ بِأَنَّهُمْ قَوْمٌۭ لَّا يَفْقَهُونَ
ٱلْـَٔـٰنَ خَفَّفَ ٱللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًۭا ۚ فَإِن يَكُن مِّنكُم مِّا۟ئَةٌۭ صَابِرَةٌۭ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُمْ أَلْفٌۭ يَغْلِبُوٓا۟ أَلْفَيْنِ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ
65-66. O Prophet! Motivate the believers to fight. If there are twenty steadfast amongst you, they will overcome two hundred. And if there are one hundred of you, they will overcome one thousand of the disbelievers, for they are a people who do not comprehend. Now Allah has lightened your burden, for He knows that there is weakness in you. So if there are a hundred steadfast amongst you, they will overcome two hundred. And if there be one thousand, they will overcome two thousand, by Allah's Will. And Allah is with the steadfast.
— Here is where the concession is given. Initially, it was 20 to 200, 100 to 1,000 (a ratio of 1:10), i.e., if the ratio is at least 1:10, you will win (Allah promised you victory), therefore, you have no excuse to turn and flee. But in the next verse (verse 66), Allah made it easier, because He knows we are weak: "If there are 100 who are strong/patient amongst you, you will defeat 200; if there are 1,000, you will defeat 2,000," i.e., the ratio goes down to 1:2. Thus if the Muslim army is ½ the army of the non-Muslims, then you are not allowed to flee. The majority of madhahib are on this. So if there's 1,000 vs. 2,000, you can't flee, as Allah promises victory.
مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُۥٓ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِى ٱلْأَرْضِ ۚ تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْـَٔاخِرَةَ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌۭ
لَّوْلَا كِتَـٰبٌۭ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌۭ
فَكُلُوا۟ مِمَّا غَنِمْتُمْ حَلَـٰلًۭا طَيِّبًۭا ۚ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ
67-69. It is not fit for a prophet that he should take captives until he has thoroughly subdued the land. You [believers] settled with the fleeting gains of this world, while Allah's aim [for you] is the Hereafter. Allah is Almighty, All-Wise. Had it not been for a 'kitab' from Allah, you would have certainly been disciplined with a tremendous Punishment for whatever [ransom] you have taken. Now enjoy what you have taken, for it is lawful and good. And be mindful of Allah. Surely, Allah is All-Forgiving, Most Merciful.
— "It's not appropriate for any prophet to take POWs until he establishes power." The Muslims, by large, also wanted the ransom because it brought them a lot of money. 4,000 dirhams was a lot of money — that was like a fortune. Even Abu Sufyan said, "I've lost a son, you think I'm going to lose my money as well? Let him stay there," i.e., he did not want to pay the ransom because it would literally make him bankrupt. And Abbas, down to the last penny. It was a large sum for them. So the Muslims wanted this. But Allah said, 'You wanted this, but Allah wanted something else.' Further, Allah says, "Were it not for a 'kitab' from Allah." [Pause here.] What is this 'kitab' from Allah? There are a number of interpretations: (1) "Were it not for the fact that Allah had already decreed that you would choose to extract ransom from your prisoners instead of executing them," or (2) "Were it not for the fact that Allah had decreed that anybody who does something without knowledge will be forgiven," or (3) "Were it not for the fact that Allah had allowed for your ummah prisoners of war and war booty (which He never allowed for any previous ummahs)." One of these three interpretations. [Resuming.] So, "Were it not for a 'kitab' from Allah, you would have been Punished," i.e., some decree from Allah prevented this Punishment. And now that this decree has come, "Go ahead and enjoy what you have taken."
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًۭا يُؤْتِكُمْ خَيْرًۭا مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ
70. O Prophet! Tell the captives in your custody, "If Allah finds goodness in your hearts, He will give you better than what has been taken from you, and forgive you. For Allah is All-Forgiving, Most Merciful."
— Abbas used to swear by Allah that this ayah was revealed for him: "If Allah knows in your heart any good, He shall give you better than what He has taken away, and He will forgive you." After this, Abbas said, "I wish I had more money to give away after Badr, because everything I gave, I got 10 times more back." (Note of course this ayah isn't just for Abbas — it's primarily for people like him.)
وَإِن يُرِيدُوا۟ خِيَانَتَكَ فَقَدْ خَانُوا۟ ٱللَّهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
71. But if their intention is only to betray you [O Prophet], they sought to betray Allah before. But He gave you power over them. And Allah is All-Knowing, All-Wise.
— Allah says, "If those prisoners want to betray you, then they have already betrayed Allah; and Allah has given you power over them" — meaning they tried to trick and kill you but they could not win then, and they are not going to win now. And by the way, one or two of the prisoners of war will indeed betray the trust of the Prophet PBUH after this, as we will see in Uhud [3 AH] — and Allah is foretelling here that: Don't worry, you will catch them and you will have power over them.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَـٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌۭ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۭ
72. Those who believed, Emigrated, and strove with their wealth and lives in the Cause of Allah, as well as those who gave them shelter and help — they are truly guardians of one another. As for those who believed but did not Emigrate, you have no obligations to them until they Emigrate. But if they seek your help [against persecution] in faith, it is your obligation to help them, except against people bound with you in a treaty. Allah is All-Seeing of what you do.
— After Badr, the commandments came down that every last Muslim in Makkah had to Emigrate to Madinah, no excuse. "Those who believe, Emigrate, and fight in the Way of Allah (Muhajirun), and those who gave shelter and aid (Ansar) — these two are the helpers, one of the other. Those who believe but did not Emigrate (Muslims in Makkah), you have no responsibility/guardianship over them, except if they Emigrate" — so the Muslims remaining in Makkah have no legal protection from the Islamic state. But Allah says, "If they ask you for help, then help them, except if you have a treaty with others." This ayah is especially important in the modern political world that we live in. There are many Muslims who are begging us for help. And we help them as much as we can — with du'a all the time unconditionally; and as for physical and financial help, we need to see our political situation. If we have a covenant with a group, and we are being asked for help by Muslims elsewhere that contradict this covenant, then we are not obliged to help them, based on this ayah. So we help with du'a, spreading their plight, advertising their issues, etc. — but in terms of physically and financially helping, we need to see our own situation as well. And this ayah is very clear. There is an excuse for political reasons.
وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌۭ فِى ٱلْأَرْضِ وَفَسَادٌۭ كَبِيرٌۭ
73. As for the disbelievers, they are guardians of one another. And unless you [believers] act likewise (i.e., unless you ally with the other believers), there will be great oppression and corruption in the land.
— The disbelievers might have their differences, but they will all unite against you. Very clear in modern times — everyone is united against Muslims. And Muslims need to act likewise — we have to unite.
وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّۭا ۚ لَّهُم مَّغْفِرَةٌۭ وَرِزْقٌۭ كَرِيمٌۭ
وَٱلَّذِينَ ءَامَنُوا۟ مِنۢ بَعْدُ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ مَعَكُمْ فَأُو۟لَـٰٓئِكَ مِنكُمْ ۚ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍۢ فِى كِتَـٰبِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۢ
74-75. Those who believed, Migrated, and struggled in the Cause of Allah, and those who gave [them] shelter and help, they are the true believers. They will have forgiveness and an honorable provision. And those who later believed, Migrated, and struggled alongside you, they are also with you. But only blood relatives are now entitled to inherit from one another, as ordained by Allah. Surely, Allah has [full] knowledge of everything.
— Note that in early Islam, your time of embracing Islam gave you your rank in Islam. This verse references this point. The earlier you embraced Islam, the higher up you were in Islam. And the later you embraced, the lower your rank was.
— It is said that this verse annulled one of the clauses of the Constitution of Madinah, which stipulated that the Muhajirun and the Ansar would inherit from one another. Allah SWT says in this verse that families are closer when it comes to inheritance — "The ties of blood are stronger in the Book of Allah [than the ties of muakha]."
[Transcribed by Br. Safwan Khan & Faizan]
safwan-khan@hotmail.com
[Re-revised by Br. Syed Haq & MAR, May 2024]
safwan-khan@hotmail.com
[Re-revised by Br. Syed Haq & MAR, May 2024]
