Tafsir of Surah Al-Anfal - Verse 9

Muslims invoke Allah for Help, Allah sends the Angels to help Them

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 اللَّهَ شَدِيدُ الْعِقَابِ

(then verily, Allah is severe in punishment)" that Ibn Mas`ud 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 came to the Prophet while he was invoking Allah against the idolators 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 that on the day of Badr, the Prophet said,

«اللَّهُمَّ أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللَّهُمَّ إِنْ شِئْتَ 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 worshipped.)

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 الْمَلَـئِكَةِ 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 about,

مُرْدِفِينَ

(Murdifin), meaning each behind the other in succession. `Ali bin Abi Talhah Al-Walibi reported that Ibn `Abbas 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 Ja`far 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 ﷺ and told him what had happened and the Messenger ﷺ 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 came to the Prophet and asked him, "How honored are those who participated in Badr among you" The Prophet said,

«مِنْ أَفْضَلِ الْمُسْلِمِين»

(Among the best Muslims.) Jibril 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 ﷺ said to `Umar, when `Umar 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 شِئْتُمْ 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.')

Allah said next,

وَمَا جَعَلَهُ اللَّهُ إِلاَّ بُشْرَى

(Allah made it only as glad tidings. ..)

Allah made sending down the angels and informing you of this fact as glad tidings,

وَلِتَطْمَئِنَّ 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 اللَّهِ

(And there is no victory except from Allah.)

Allah said in another Ayah,

فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ فَضَرْبَ الرِّقَابِ حَتَّى إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّواْ الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَآءً حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا ذَلِكَ وَلَوْ يَشَآءُ اللَّهُ لاَنْتَصَرَ 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 شُهَدَآءَ وَاللَّهُ لاَ يُحِبُّ الظَّـلِمِينَ - 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 مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ

(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 مُّؤْمِنِينَ

(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 lightening, 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,

أَنَّ اللَّهَ عَزِيزٌ

(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.

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 ؓ 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 ؓ 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 ﷺ saw that he has only three hundred and thirteen Companions ؓ 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 ؓ has reported the words of this du` a (prayer) made by the Holy Prophet ﷺ 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 ﷺ 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 ؓ 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 ﷺ in fact but, since all Companions ؓ 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.

The battle of Badr took place under very critical conditions. Only 313 Muslims were pitted against about one thousand well-armed enemies. The Muslims were scantily armed. The enemies had already reached the venue of battle (Badr) and had captured a vantage point and the spring of water. Seeing this, the Muslims were beset by doubts that perhaps they would not be supported by God in the mission for which they had been sacrificing their lives. Had truth been on their side, God would not have helped the enemies on this critical occasion and all the favourable opportunities would have slipped from their grasp and passed on to their enemies. But at that time, Almighty God caused heavy rains to fall in the area of Badr. Muslims made ponds and stored the water. The enemy had deprived Muslims of the water of the land; God then arranged for them to have water from the sky. God furthermore blessed them with an extraordinary favour—that of sleep. Sleep is very necessary for a man to be refreshed, but the conditions in the battlefield are so terrible that it is impossible to have sound sleep. In spite of this, Almighty God blessed them with His special succour; on the eve of the battle, He made it possible for them to have sound sleep. In the night they slept free of all mental pressure and got up in the morning fully refreshed. Out of conditions which were causing Muslims to have misgivings, God created such possibilities that they developed new faith and a sense of self-reliance.