(That day) when you were at one end of the valley, (the unbelievers) at the other, and the caravan below you (on the lowland by the coast), you would surely have declined to fight if (the Makkans) had offered you battle. (But the battle did take place) that God may end the matter which had been accomplished, so that he who had to die may perish after a clear demonstration, and he who had to live may survive in the light of positive proof, for God hears all and knows everything.
When you were on the near bank and the disbelievers on the far bank, and the caravan below you; and had you made an agreement between one another, you would have failed to reach on the appointed time – but this is in order that Allah may complete a thing that must be done – that he who dies may die by a clear proof and he who lives may live by a clear proof; and indeed Allah is surely, All Hearing, All Knowing.
when you were on the nearer bank, and they were on the farther bank, and the cavalcade was below you; and had you made tryst together, you would have surely failed the tryst; but that God might determine a matter that was done, that whosoever perished might perish by a clear sign, and by a clear sign he might live who lived; and surely God is All-hearing, All-knowing.
[Remember that day] when you were at the near end of the valley [of Badr], and they were at its farthest end, while the caravan was below you. And if you had known that a battle was to take place, you would indeed have refused to accept the challenge: but [the battle was brought about none the less,] so that God might accomplish a thing [which He willed] to be done, [and] that he who would perish might perish in clear evidence of the truth, and that he who would remain alive might live in clear evidence of the truth. And, behold, God is indeed all-hearing, all-knowing.
And recall what time ye were on the hither side and they were on the yonder side and the caravan below you. And if ye had mutually appointed ye would surely have failed the appointment. But the action wao brought about in order that Allah may decree an affair already enacted, so that he who was to perish, should perish after an evidence and he who was to remain alive may remain alive after an evidence. And verily Allah is Hearing, Knowing.
(And remember) when you (the Muslim army) were on the near side of the valley, and they on the farther side, and the caravan on the ground lower than you. Even if you had made a mutual appointment to meet, you would certainly have failed in the appointment, but (you met) that Allah might accomplish a matter already ordained (in His Knowledge); so that those who were to be destroyed (for their rejecting the Faith) might be destroyed after a clear evidence, and those who were to live (i.e. believers) might live after a clear evidence. And surely, Allah is All-Hearer, All-Knower.
Recall when you were on the nearer bank, and they were on the further bank, and the caravan was below you. Had you planned for this meeting, you would have disagreed on the timing, but God was to carry out a predetermined matter, so that those who perish would perish by clear evidence, and those who survive would survive by clear evidence. God is Hearing and Knowing.
And recall when you were encamped at the nearer end of the valley (of Badr) and they were at the farther end and the caravan below you (along the seaside). Had you made a mutual appointment to meet in encounter, you would have declined. But encounter was brought about so that Allah might accomplish what He had decreed, and that he who was to perish should perish through a clear proof, and who was to survive might survive through a clear proof. Surely Allah is All-Hearing, All-Knowing.
(And remember) when you (the Muslim army) were on the near side of the valley, and they on the farther side, and the caravan on the ground lower than you. Even if you had made a mutual appointment to meet, you would certainly have failed in the appointment, but (you met) that Allah might accomplish a matter already ordained (in His knowledge), so that those who were to be destroyed (for rejecting the faith) might be destroyed after a clear evidence, and those who were to live (believers) might live after a clear evidence. And surely, Allah is All-Hearer, All-Knower.
When ye were on the near bank (of the valley) and they were on the yonder bank, and the caravan was below you (on the coast plain). And had ye trysted to meet one another ye surely would have failed to keep the tryst, but (it happened, as it did, without the forethought of either of you) that Allah might conclude a thing that must be done; that he who perished (on that day) might perish by a clear proof (of His Sovereignty) and he who survived might survive by a clear proof (of His Sovereignty). Lo! Allah in truth is Hearer, Knower.
When you were on the nearer side, and they on the farther side, while the caravan was below you, and had you agreed together on an encounter, you would have certainly failed to keep the tryst, but in order that Allah may carry through a matter that was bound to be fulfilled, so that he who perishes might perish by a manifest proof, and he who lives may live on by a manifest proof, and Allah is indeed all-hearing, all-knowing.
And when you were encamped on the nearside and they (the unbelievers) on the farther side, with the caravan below, had you made an appointment with them, you would have surely failed to keep it; but Allah sought to accomplish what He had ordained, so that by clear evidence, he who was destined to perish might perish, and he who was destined to live might live. Surely, Allah is Hearing, Knowing.
[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.
Recall when your army was positioned at the less defensible brink of the valley, (the pagans') army had the more defensible higher side of the valley and the caravan was led (out of your reach) below. This situation did not take place according to your previous plans, otherwise, everything would have been different. (It was God's plan) to place you in a vulnerable position, exposed to the enemy and it was His plan to lead the caravan out of your reach) so that His decree that you would be granted a victory by a miracle would become a doubtless fact and so that those who were to be destroyed would face destruction with a clear knowledge of the Truth and those who were to survive would also survive with a clear knowledge of the Truth. God is All-hearing and All-knowing.
When you were on the nearer side (of the valley) and they were on the farthest side, while the caravan was in a lower place than you; and if you had mutually made an appointment, you would certainly have broken away from the appointment, but-- in order that Allah might bring about a matter which was to be done, that he who would perish might perish by clear proof, and he who would live might live by clear proof; and most surely Allah is Hearing, Knowing;
I<u>th</u> antum bi<b>a</b>lAAudwati a<b>l</b>dduny<u>a</u> wahum bi<b>a</b>lAAudwati alqu<u>s</u>w<u>a</u> wa<b>al</b>rrakbu asfala minkum walaw taw<u>a</u>AAadtum la<b>i</b>khtalaftum fee almeeAA<u>a</u>di wal<u>a</u>kin liyaq<u>d</u>iya All<u>a</u>hu amran k<u>a</u>na mafAAoolan liyahlika man halaka AAan bayyinatin waya<u>h</u>y<u>a</u> man <u>h</u>ayya AAan bayyinatin wainna All<u>a</u>ha lasameeAAun AAaleem<b>un</b>
You were on the nearer side of the valley, and they were on the farther side, and the caravan was below you. Had you wished to set a time by mutual agreement, you would certainly have disagreed on the timing. However, the encounter took place, so that God might settle a matter which had already been ordained, so that he who was to perish might perish after clear evidence of the truth, and he who was to live might live in clear evidence of the truth. Surely, God is all hearing and all-knowing.
Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on lower ground than ye. Even if ye had made a mutual appointment to meet, ye would certainly have failed in the appointment: But (thus ye met), that Allah might accomplish a matter already enacted; that those who died might die after a clear Sign (had been given), and those who lived might live after a Clear Sign (had been given). And verily Allah is He Who heareth and knoweth (all things).
إِذْ أَنتُم بِٱلْعُدْوَةِ ٱلدُّنْيَا وَهُم بِٱلْعُدْوَةِ ٱلْقُصْوَىٰ وَٱلرَّكْبُ أَسْفَلَ مِنكُمْ وَلَوْ تَوَاعَدتُّمْ لَٱخْتَلَفْتُمْ فِى ٱلْمِيعَٰدِ وَلَٰكِن لِّيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا لِّيَهْلِكَ مَنْ هَلَكَ عَنۢ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَىَّ عَنۢ بَيِّنَةٍ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ
Remember, O believers, when you were on the near side of the valley that was facing Medina, the idolaters were on the far side that was facing Makkah and the caravan was at a spot lower than you facing the Red Sea. If you and the idolaters made an appointment with each other to meet at Badr, neither of you would have kept to it: your lack of numbers as compared to your enemy would have kept you back, and the fear of facing Allah’s Messenger would have kept them back. But Allah, may He be glorified, gathered you at Badr without an appointment, so that He may carry out a matter that was already determined: the victory of the believers and the defeat of the disbelievers – bringing honour to His religion and humiliation to idolatry. This was so that those who died from amongst them would die after evidence was established by the believers’ victory against them, despite their lack of numbers and preparation, and so that those who lived would live with clear evidences that Allah made obvious to them, and no one would have any evidence against Allah that they could use as an argument. Allah hears the statements of everyone and knows their actions. Nothing is hidden from Him and He will repay them for that.
Remember, O believers, when you were on the near side of the valley that was facing Medina, the idolaters were on the far side that was facing Makkah and the caravan was at a spot lower than you facing the Red Sea. If you and the idolaters made an appointment with each other to meet at Badr, neither of you would have kept to it: your lack of numbers as compared to your enemy would have kept you back, and the fear of facing Allah’s Messenger would have kept them back. But Allah, may He be glorified, gathered you at Badr without an appointment, so that He may carry out a matter that was already determined: the victory of the believers and the defeat of the disbelievers – bringing honour to His religion and humiliation to idolatry. This was so that those who died from amongst them would die after evidence was established by the believers’ victory against them, despite their lack of numbers and preparation, and so that those who lived would live with clear evidences that Allah made obvious to them, and no one would have any evidence against Allah that they could use as an argument. Allah hears the statements of everyone and knows their actions. Nothing is hidden from Him and He will repay them for that.
<p>Commentary</p><p>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.</p><p>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.</p><p>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:</p><p>يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّ‌سُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ</p><p>O those who believe, respond to Allah and the Messenger when He calls you to what gives you life. (8:24).</p><p>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.</p><p>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.</p><p>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 sufficient number of mounts, nor did they have enough weapons. Against that, the army of the disbelievers was laced with everything.</p><p>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.</p><p>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.</p><p>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.</p><p>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.</p><p>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.</p>
CommentaryThe 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 يُحْيِيكُمْO 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 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.
<h2 class="title">Some Details of the Battle of Badr</h2><p>Allah describes Yawm Al-Furqan, (i.e. the day of Badr), </p><div class="text_uthmani arabic">إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَا</div><p>((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, </p><div class="text_uthmani arabic">وَهُمْ</div><p>(and they), the idolators, who were camped, </p><div class="text_uthmani arabic">بِالْعُدْوَةِ الْقُصْوَى</div><p>(on the farther side), from Al-Madinah, towards Makkah. </p><div class="text_uthmani arabic">وَالرَّكْبُ</div><p>(and the caravan), that was under the command of Abu Sufyan, with the wealth that it contained, </p><div class="text_uthmani arabic">أَسْفَلَ مِنكُمْ</div><p>(on the ground lower than you), closer to the sea, </p><div class="text_uthmani arabic">وَلَوْ تَوَاعَدتُّمْ</div><p>(even if you had made a mutual appointment to meet,) you and the idolators, </p><div class="text_uthmani arabic">لاَخْتَلَفْتُمْ فِي الْمِيعَـدِ</div><p>(you would certainly have failed in the appointment) </p><p>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, </p><div class="text_uthmani arabic">وَلَـكِن لِّيَقْضِيَ اللَّهُ أَمْراً كَانَ مَفْعُولاً</div><p>(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 Componions were upset with that answer, since they thought that the boys belonged to Abu Sufyan (who was commanding the caravan). So they beat the two boys vehemently, who said finally that they belonged to Abu Sufyan. Thereupon companions left them alone. When the Prophet ended the prayer, he said, </p><div class="text_uthmani arabic">«إَذَا صَدَّقَاكُمْ ضَرَبْتُمُوهُمَا، وَإِذَا كَذَّبَاكُمْ تَرَكْتُمُوهُمَا، صَدَقَا وَاللهِ إِنَّهُمَا لِقُرَيْشٍ ، أَخْبِرَانِي عَنْ قُرَيْش»</div><p>(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.) </p><p>The two boys said, `They are behind this hill that you see, on the far side of the valley.' The Messenger of Allah asked, </p><div class="text_uthmani arabic">«كَمِ الْقَوْمُ؟»</div><p>(How many are they) </p><p>They said, `They are many.' He asked, </p><div class="text_uthmani arabic">«مَاعُدَّتُهُمْ؟»</div><p>(How many) They said, `We do not know the precise number.' He asked, </p><div class="text_uthmani arabic">«كَمْ يَنْحَرُونَ كُلَّ يَوْمٍ؟»</div><p>(How many camels do they slaughter every day) </p><p>They said, `Nine or ten a day.' The Messenger of Allah said, </p><div class="text_uthmani arabic">«الْقَوْمُ مَا بَيْنَ التِّسْعمِائَةِ إِلَى الْأَلْف»</div><p>(They are between nine-hundred and a thousand.) He asked again, </p><div class="text_uthmani arabic">«فَمَنْ فِيهِمْ مِنْ أَشْرَافِ قُرَيْشٍ؟»</div><p>(Which chiefs of Quraysh are accompanying the army) They said, `Utbah bin Rabi`ah, Shaybah bin Rabi`ah, Abu Al-Bakhtari bin Hisham, Hakim bin Hizam, Nawfal bin Khuwaylid, Al-Harith bin `Amir bin Nawfal, Tu`aymah bin Adi bin Nawfal, An-Nadr bin Al-Harith, Zam`ah bin Al-Aswad, Abu Jahl bin Hisham, Umayyah bin Khalaf, Nabih and Munabbih sons of Al-Hajjaj, Suhayl bin `Amr and `Amr bin `Abd Wadd.' The Messenger of Allah said to the people, </p><div class="text_uthmani arabic">«هَذِهِ مَكَّةُ قَدْ أَلْقَتْ إِلَيْكُمْ أَفَلَاذَ كَبِدِهَا»</div><p>(This is Makkah! She has brought you her most precious sons (its chiefs)!)" </p><p>Allah said, </p><div class="text_uthmani arabic">لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَى مَنْ حَىَّ عَن بَيِّنَةٍ</div><p>(So that those who were to be destroyed might be destroyed after a clear evidence.) 8:42 </p><p>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, </p><div class="text_uthmani arabic">وَيَحْيَى مَنْ حَىَّ</div><p>(and those who were to live might live), those who wish to believe do so, </p><div class="text_uthmani arabic">عَن بَيِّنَةٍ</div><p>(after a clear evidence), and proof. Verily, faith is the life of the heart, as Allah said, </p><div class="text_uthmani arabic">أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَـهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِى النَّاسِ كَمَن</div><p>(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. </p><p>Allah said next, </p><div class="text_uthmani arabic">وَإِنَّ اللَّهَ لَسَمِيعٌ</div><p>(And surely, Allah is All-Hearer), of your invocation, humility and requests for His help, </p><div class="text_uthmani arabic">عَلِيمٌ</div><p>(All-Knower) meaning; about you, and you deserve victory over your rebellious, disbelieving enemies. </p>
Some Details of the Battle of BadrAllah describes Yawm Al-Furqan, (i.e. the day of Badr), إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَا((And remember) when you (the Muslim army) were on the near side of the valley,) camping in the closest entrance of the valley towards Al-Madinah, وَهُمْ(and they), the idolators, who were camped, بِالْعُدْوَةِ الْقُصْوَى(on the farther side), from Al-Madinah, towards Makkah. وَالرَّكْبُ(and the caravan), that was under the command of Abu Sufyan, with the wealth that it contained, أَسْفَلَ مِنكُمْ(on the ground lower than you), closer to the sea, وَلَوْ تَوَاعَدتُّمْ(even if you had made a mutual appointment to meet,) you and the idolators, لاَخْتَلَفْتُمْ فِي الْمِيعَـدِ(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 اللَّهُ أَمْراً كَانَ مَفْعُولاً(but (you met) that Allah might accomplish a matter already ordained,) Allah had decreed that He would bring glory to Islam and its people, while disgracing Shirk and its people. You the companions had no knowledge this would happen, but it was out of Allah's compassion that He did that." In a Hadith, Ka`b bin Malik said, "The Messenger of Allah 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 Componions were upset with that answer, since they thought that the boys belonged to Abu Sufyan (who was commanding the caravan). So they beat the two boys vehemently, who said finally that they belonged to Abu Sufyan. Thereupon companions left them alone. When the Prophet ended the prayer, he said, «إَذَا صَدَّقَاكُمْ ضَرَبْتُمُوهُمَا، وَإِذَا كَذَّبَاكُمْ تَرَكْتُمُوهُمَا، صَدَقَا وَاللهِ إِنَّهُمَا لِقُرَيْشٍ ، أَخْبِرَانِي عَنْ قُرَيْش»(When they tell you the truth you beat them, but when they lie you let them go They have said the truth, by Allah! They belong to the Quraysh. (addressing to the boys He said:) Tell me the news about Quraysh.) The two boys said, `They are behind this hill that you see, on the far side of the valley.' The Messenger of Allah asked, «كَمِ الْقَوْمُ؟»(How many are they) They said, `They are many.' He asked, «مَاعُدَّتُهُمْ؟»(How many) They said, `We do not know the precise number.' He asked, «كَمْ يَنْحَرُونَ كُلَّ يَوْمٍ؟»(How many camels do they slaughter every day) They said, `Nine or ten a day.' The Messenger of Allah said, «الْقَوْمُ مَا بَيْنَ التِّسْعمِائَةِ إِلَى الْأَلْف»(They are between nine-hundred and a thousand.) He asked again, «فَمَنْ فِيهِمْ مِنْ أَشْرَافِ قُرَيْشٍ؟»(Which chiefs of Quraysh are accompanying the army) They said, `Utbah bin Rabi`ah, Shaybah bin Rabi`ah, Abu Al-Bakhtari bin Hisham, Hakim bin Hizam, Nawfal bin Khuwaylid, Al-Harith bin `Amir bin Nawfal, Tu`aymah bin Adi bin Nawfal, An-Nadr bin Al-Harith, Zam`ah bin Al-Aswad, Abu Jahl bin Hisham, Umayyah bin Khalaf, Nabih and Munabbih sons of Al-Hajjaj, Suhayl bin `Amr and `Amr bin `Abd Wadd.' The Messenger of Allah said to the people, «هَذِهِ مَكَّةُ قَدْ أَلْقَتْ إِلَيْكُمْ أَفَلَاذَ كَبِدِهَا»(This is Makkah! She has brought you her most precious sons (its chiefs)!)" Allah said, لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَى مَنْ حَىَّ عَن بَيِّنَةٍ(So that those who were to be destroyed might be destroyed after a clear evidence.) 8:42 Muhammad bin Ishaq commented, "So that those who disbelieve do so after witnessing clear evidence, proof and lessons, and those who believe do so after witnessing the same." This is a sound explanation. Allah says, He made you meet your enemy in one area without appointment, so that He gives you victory over them.' This way, `He will raise the word of truth above falsehood, so that the matter is made clear, the proof unequivocal and the evidence plain. Then there will be no more plea or doubt for anyone. Then, those destined to destruction by persisting in disbelief do so with evidence, aware that they are misguided and that proof has been established against them, وَيَحْيَى مَنْ حَىَّ(and those who were to live might live), those who wish to believe do so, عَن بَيِّنَةٍ(after a clear evidence), and proof. Verily, faith is the life of the heart, as Allah said, أَوَمَن كَانَ مَيْتًا 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 اللَّهَ لَسَمِيعٌ(And surely, Allah is All-Hearer), of your invocation, humility and requests for His help, عَلِيمٌ(All-Knower) meaning; about you, and you deserve victory over your rebellious, disbelieving enemies. 