Overview (Verses 42 - 44)

In Clear Evidence of the Truth
 
At this point the sūrah refers once more to the Battle of Badr, portraying its scenes and events in a splendid style, to bring it all alive before our eyes. It also points out the fact that it was God who conducted the battle, so that we almost see God’s hand shaping events as they take place. Moreover, the sūrah tells us the purpose behind God’s determination of the course of events [Remember the day] when you were at the near end of the valley and they were at the farthest end, with the caravan down below you. If you had made prior arrangements to meet there, you would have differed on the exact timing and location. But it was all brought about so that God might accomplish something He willed to be done, and so that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth. God certainly hears all and knows all. God made them appear to you in your dream as few in number. Had He shown them to you as a large force, you would have lost heart and would surely have been in dispute about what to do. But this God has spared you. He has full knowledge of what is in people’s hearts. When you actually met, He made them appear few in your eyes, just as He made you appear as a small band in their eyes, so that God might accomplish something He willed to be done. To God shall all things return. (Verses 42-44)
 
The battle is about to start, with each of the two combatants taking position, and with a clear pointer to the subtle and elaborate planning behind it all. We can visualize how God’s hand brings each party to its position, while the caravan manages to slip away. The very words unveil God’s planning as the Prophet sees his dream, and as each party sees the other as small in number, which tempts each party with the prospect of victory. Only the Qur’ānic style can portray scenes so vividly, and bring them alive in such a concise method of expression.
 
Reference has already been made to the scenes portrayed in this part of the sūrah. When the Muslims left Madinah, they finally encamped at the end of the valley that was closer to Madinah, while the army of unbelievers took its position at the other end. There was a small hill separating the two sides. As for the caravan, Abū Sufyān managed to slip away with it to the coastal area, below the positions of both hosts.
 
Neither of the two armies was aware of the position of the other. It was God who brought them both to their positions by the hill, in order to accomplish a certain purpose of His own. Indeed, had they made prior arrangements to meet, they would not have taken their positions so close to each other and they would not have arrived there at the same time, as they actually did. God reminds the Muslim community of all this so that they always remember how God can accomplish any purpose He may have at any point in time. “[Remember the day] when you were at the near end of the valley and they were at the farthest end, with the caravan down below you. If you had made prior arrangements to meet there, you would have differed on the exact timing and location. But it was all brought about so that God might accomplish something He willed to be done.” (Verse 42) Behind such an unplanned meeting there was certainly a purpose which God made the Muslim community the means to achieve. Moreover, He arranged all the circumstances that helped its accomplishment.
 
What is this matter for the accomplishment of which God arranged all the necessary circumstances? It is the one which He describes in these terms: “So that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth.” (Verse 42) The verb `perish’ may be used to express its direct meaning, or may be used to denote disbelief and rejection of the faith. The same applies to `live’ which could express life and may refer to faith itself. The latter meaning is nearer and clearer in this particular instance. In the same sense God says in the Qur’ān: “Is he who was dead and whom We have raised to life, and for whom We set up a light to see his way among men, to be compared to one who is in deep darkness out of which he cannot emerge?” (6: 122) Here denial of the true faith is described as death, while embracing the divine faith is portrayed as having life. This is indeed how Islam views the nature of faith and denying it. The basis for giving more weight to this meaning in this particular instance is the fact that the Battle of Badr was, as God describes it, a day which separated truth from falsehood. Hence, anyone who denies the faith after Badr does so in clear evidence of the truth. Likewise, anyone who believes does so on the basis of the clear evidence pointing to the truth provided by the battle itself.
 
With all the circumstances surrounding the Battle of Badr, the battle itself provided an irrefutable evidence of elaborate planning that dwarfs, by comparison, any plans human beings may devise, and points to a power that is totally different from that of human beings. It proved that this faith is supported by the Lord who takes care of its advocates when they demonstrate their sincerity and remain steadfast in their struggle for its cause. Had material strength been the decisive factor the unbelievers would not have been vanquished on the day of Badr, and the believers would not have scored such a great and decisive victory.
 
The unbelievers themselves said to their own ally who offered to support them with a battalion of his tribesmen: “If we are fighting men like us, we are more than a match to them. But if we are fighting God, as Muĥammad claims, then no human force can stand in opposition to God.” Had mere knowledge been sufficient, they were certainly aware that they were taking a stand in opposition to God Himself, as they were told by Muĥammad, the man who personified honesty and spoke nothing but the truth. They were certain that no one was a match for God Almighty. If after all this they perished on account of their denial of the faith, they perished after having had very clear evidence of the truth.
 
A Purpose to Be Accomplished
 
Such are the thoughts that come immediately to mind when we try to understand God’s statement: “So that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth.” (Verse 42) However, the statement also imparts a different sense.
 
That the truth achieved victory in the battle between its advocates and the supporters of falsehood, after it had also triumphed in people’s hearts, helps to put matters clearly in front of our eyes. No ambiguity or confusion is left after the victory at Badr has clarified all issues. Anyone who chooses to perish, i.e. rejects the true faith, no longer has any doubt concerning the truth after it had made its presence so clearly felt. Similarly, anyone who chooses life, i.e. embraces the faith, has no doubt that he is making his choice in favour of the truth which will always enjoy God’s support against the tyrants who try to suppress it.
 
This takes us back to what we mentioned in our introduction when we spoke of the need to launch a jihād campaign to destroy the forces of evil and tyranny, and to enable the truth to triumph. Such jihād helps to make the truth clear to all, “so that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth.” (Verse 42) Again, this understanding of the statement makes it easier for us to understand the significance of a later statement in this sūrah, in which the following directive is given: “Make ready against them whatever force and war mounts you can muster, so that you may strike terror into the enemies of God who are also your own enemies.” (Verse 60) Putting forces on the alert to frighten the enemy may help to make the truth clear in certain hearts and minds which only understand the language of force.
 
The comment that follows on this aspect of God’s planning and execution of the battle and the purpose behind it all takes the following form: “God certainly hears all and knows ail.” (Verse 42) Nothing that is said by the parties supporting truth or falsehood, and nothing that they may harbour in their hearts behind their words or actions escapes God as He puts His plan into action in full knowledge of all that is hidden or apparent. He does indeed hear all and know all.
 
This statement and the comment that follows occur in the middle of the account given in the sūrah of the events of the battle and its course. The next verse continues with this account: “God made them appear to you in your dream as few in number. Had He shown them to you as a large force, you would have lost heart and would surely have been in dispute about what to do. But this God has spared you. He has full knowledge of what is in people’s hearts.” (Verse 43) Part of God’s planning for the battle was that His Messenger should see the unbelievers in his dream as small in number, having no real strength. He told his companions of this and it gave them encouragement. Here God’s Messenger is told the reason for this vision. Had God shown him a large force, it would have demoralized his Companions, who were no more than a small group of believers who joined him on an expedition, neither expecting a battle nor prepared for one. This would have weakened them and caused them to be in dispute over whether to fight or to avoid a confrontation. Such a dispute is the worst thing to happen to an army on the verge of meeting an enemy force: “But this God has spared you. He has full knowledge of what is in people’s hearts.” (Verse 43)
 
It was an aspect of God’s grace that He, knowing the weakness of the Muslim group in that particular situation, showed the unbelievers to His Messenger as small in number, whereas they were truly a much larger force. That dream had true significance. Their numerical strength was of little consequence, as their minds were devoid of broad vision, and their hearts deprived of faith. It was this true picture that God showed to His Messenger to reassure the small Muslim force. God was fully aware of their feelings and their inmost thoughts, as they were aware of their numerical weakness and lack of equipment. He was also aware of what would be the effect on them of their knowledge of their enemy’s numerical superiority. Needless to say, they would have been reluctant to confront the enemy. It was, then, part of God’s planning that they should think their enemy to have a smaller fighting force than it actually had.
 
When the two hosts actually met face to face, that which the Prophet saw in his true dream was repeated, but it was this time by actual eyesight and by both sides. This was again part of God’s elaborate planning of which the believers are reminded in this review of the battle and its events: “When you actually met, He made them appear few in your eyes, just as He made you appear as a small band in their eyes, so that God might accomplish something He willed to be done. To God shall all things return.” (Verse 44) This particular aspect of God’s scheme encouraged both parties to go to war. The believers saw their enemies as a small force because they were looking at them from the viewpoint of real strength, while the unbelievers considered the believers to be of little consequence, because they judged them only by appearances. With the two facts shaping the way each party looked at the other, the purpose of God’s planning was accomplished and His will was done. “To God shall all things return.” (Verse 44) This is the appropriate comment on the accomplishment of what God willed. This is a matter that rests with God alone. He brings it into being by His will and shapes it with His power. It is never removed from His will or His divine wisdom. Indeed nothing takes place in the whole universe except what He has willed.
 
Since all things are conducted by God and victory is granted by Him, while neither numerical strength nor superior firepower can resolve a confrontation or determine the outcome of a battle, the believers should remain steadfast and persevere when they meet unbelievers in battle. What they should do, however, is to have the proper equipment for the battle and take the measures that keep on the right footing their relationship with God who has the final say over all matters. It is He who grants effective support and commands all power and authority. They must also avoid the causes of defeat which led the unbelievers to be vanquished despite their great numbers and superior equipment. They must rid themselves of conceit, arrogance and falsehood. They should guard against falling prey to Satan’s deception, for it was he who led the unbelievers to their destruction. They must place their trust in God alone.