Commentary In the previous verses, the battle of Badr was cited in relation to the battle of Uhud. Briefly stated there was the unseen support from Allah Almighty given to Muslims. In the present verses, some details of that support have been mentioned. Also stated is the wisdom behind the sending of angels. One may naturally ask a question here. When Allah Almighty has endowed His angels with such power that just one of them could over-turn an entire habitation, very much like what happened with the land of the people of Lut (علیہ السلام) which was overturned single-handedly by the angel Jibra&il (علیہ السلام) ، why was it necessary to send out an army of angels? In addition to that, given the introduction of angels onto the battlefield, the obvious result should have been the total anni¬hilation of every single infidel. The Holy Qur&an has, itself, given the answer in the verse وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَىٰ. It means that the purpose behind the sending of angels was not really to help score a victory on the battlefield. Instead, the purpose was to give the believers the good news of victory to comfort them and to strengthen their hearts. This is very clear from the words إِلَّا بُشْرَىٰ (only that it be a good news) and لِتَطْمَئِنَّ قُلُوبُكُم (that your hearts may be at rest) in the text. Far more clear are the words of Surah a1-Anfal about this event فَثَبِّتُوا الَّذِينَ آمَنُوا (So, make those who believe firm - 8:12). Here, the address is to the angels and they have been asked to see that Muslims do not get anxious and that their hearts stay firm. How can hearts be made to stay firm? There are many possible ways, one of them could be through their spiritual input, something not too dissimilar to the direct beaming of attention as practiced by mystic shaykhs. The possibility of doing this in several less complex forms also exists. For instance, they may simply assure the believers that angels are standing ready to help them - by appearing before them, by their voice signs or by some other method - as was witnessed in the battle of Badr where all these methods were used. In fact, in one exegetic expla¬nation of the verse فَاضْرِبُوا فَوْقَ الْأَعْنَاق (So, strike over the necks - 8:12), this address is to the angels. According to some hadith narrations, when an angel decided to attack a disbeliever, the head of the disbeliever slid of his body all by itself.1 It has also been reported that some noble Companions heard the voice of Jibra&il (علیہ السلام) saying, &Charge, Haizum!&2 Some of them saw some angels (Muslim). All these sensory experiences are part of the same chain of Divine support. Evidences prove that the angels of Allah did a few things to impress upon Muslims that the angels too are participating in fighting as a sort of assurance that His support through the angels is there. As said earlier, their objective was far from winning a war for the believers. Their real mission was to comfort Muslims and to give their hearts strength. That the obligation of Jihad has been placed on men in this mortal world, and that is how they are enabled to deserve merits and ranks in the Hereafter, is a clear proof of this view. If Allah Almighty had willed that countries be conquered through armies of angels, the very name of disbelief and disbelievers would have been effaced from the face of the earth, not to say much about governments and empires. But, in this system of the material world, Allah Almighty has not just willed it so. Here, disbelief and faith, obedience and sin shall continue to exist side by side. The great divide shall come on the Day of Resurrection when the true and the false shall become all distinct. 1. From Sabi ibn Hanif vide Al-Hkim and Baihaqi. 2. The steed of Jibra&il (علیہ السلام) . The rationale of the promises: Let us now turn to the promises of angelic help in the battle of Badr. The verse of Surah al-Anfal carries the promise of one thousand angels. In the present verse of Surah &Al-` Imran, the promise begins with three thousand, then goes up to five. What is the wisdom behind this? The fact is that Muslims noticed the thousand-strong force of the enemy in the battle of Badr, as stated in Surah al-Anfal, and compared it with their total count of three hundred and thirteen, so they invoked the help of Allah Almighty against such heavy odds. Thereupon, came the promise of one thousand angels, implying thereby that the number of their enemy shall be matched by an identical number of angels. The words of the verse are: إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَلَائِكَةِ مُرْدِفِينَ ﴿٩﴾ When you were calling your Lord for help, so He responded to you (saying): I am going to support you with one thousand of the angels, one following the other. (8:9) Even after this verse, the same purpose behind the sending of angels was made clear by saying: وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ |"And Allah did it, only that it be a good news for you, and that your hearts may be at rest with it.|" Then comes the present verse of Surah &Al-` Imran. Here, the promise of three thousand angels was probably made due to the reports received by Muslims that Kurz ibn Jabir. Muharibi was marching towards the battlefield of Badr with his tribal forces in support of the disbelievers of Makkah (as in Ruh al-Ma` ani). The actual position in the confrontation was that the enemy forces were already three times larger than those of Muslims, who were somewhat disturbed by this news. Thereupon, a promise of three thousand angels was made so that the ratio is reversed and the number of Muslims goes three times higher than that of the enemy. After that, right there towards the end of this verse, this number was increased, subject to conditions, to five thousand. The conditions were: A. That Muslims shall hold on firmly to the great qualities of صبر sabr (patience) and تقوی Taqwa (fear of Allah). B. That they come under enemy attack all of a sudden. Out of these two conditions, the second one did not just materialize, therefore, the promise of the number, five thousand, did not remain effective. Granted that the second condition of the promise did not come to pass, major commentators and historians differ as to the actual fulfillment of the promise - was it in the form of five thousand or three thousand only? All these positions have been mentioned in Ruh al-Ma&ani. From the verse لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ (You have no authority in the matter) (128), the text returns to the main event of Uhud after a brief mention of the event of Badr in between. This verse was revealed in the background of the battle of Uhud where the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) lost one of his teeth, the lower right premolar, to be exact. His face injured, he is reported to have uttered: &How shall such people prosper, people who do this to their prophet, although that prophet is calling them towards God?&. Thereupon, this verse was revealed. According to yet another story from the Sahih al-Bukhari, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has been reported to have invoked evil fate for some disbelievers, whereupon came the revelation of this verse in which the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has been counseled to remain patient and forbearing.1 1. Bayan al-Qura&n.
