كَمَآ أَخْرَجَكَ رَبُّكَ مِنۢ بَيْتِكَ بِٱلْحَقِّ وَإِنَّ فَرِيقًا مِّنَ ٱلْمُؤْمِنِينَ لَكَٰرِهُونَ
<p>Commentary</p><p>It has already been stated at the beginning of the Su-rah that most of the subjects taken up in Surah Al-Anfal relate to the retribution and punishment which visited the disbelievers and polytheists, and to the favour shown and reward given to Muslims. Also, described there as a corollary are injunctions which provide for both parties necessary lessons and advices. Out of what had transpired between them, the first and the most important event was that of the battle of Badr in which the polytheists were defeated, suffering heavy losses in men and materials, despite the support of military hardware, numbers and strength at their disposal - and Muslims were blessed with a great victory despite their overall lack of men and materials. Beginning from the verse cited above, there appears in this Surah a detailed description of the battle of Badr.</p><p>The Battle of Badr: A Detailed Description</p><p>The first verse mentions that some Muslims did not like to take the risk of initiating and advancing for Jihad on the occasion of' Badr. But, when Allah Ta` ala commanded the Holy Prophet ﷺ to initiate the Jihad through His special decree, those who had disliked the idea came along with him. The phraseology of the Qur'an employed to state this situation is worth consideration from many angles.</p><p>First of all, the verse begins with: كَمَا أَخْرَ‌جَكَ (It is like when your Lord made you leave ...). Here the word: كَمَا (kama) is a word used for comparison. Now, the point is what is being compared here, and with what? Commentators have given various interpretations possible here. Abu Hayyan has reported fifteen such statements. Out of these, three are more likely as probable:</p><p>1.	The simile aims to state that the way the Companions had encountered some mutual difference at the time of the distribution of spoils obtained from the battle of Badr, then, they all obeyed the command of the Holy Prophet ﷺ under Divine decree, and its blessings and good results became manifest before them - similarly, at the beginning of this Jihad, there was an expression of dislike from some people, then, it was under Divine decree that everyone obeyed and the beneficial outcome and superb rewards it brought in its wake were witnessed by everyone openly. This interpretation is credited to Farra' and al-Mubarrad (Al-Bahr Al-Muhit). Maulana Ashraf Thanavi (رح) has preferred the same view in Tafsir Bayan al-Qur'an.</p><p>2.	The second probable interpretation is that a promise of 'high ranks, forgiveness and dignified provision' in the Hereafter was made for true believers in previous verses (4). In these verses, the fact of this promise being certain was described in a manner which pointed out that - though the promise due to be fulfilled in the Hereafter is not yet openly visible for eyes to see, but the promise of Divine help and victory does stand fulfilled in the case of the battle of Badr all too manifestly. So, take your lesson from here and be certain that the way this promise has been fulfilled right here in this mortal world, so it shall be with the promise of the Hereafter - that too shall come to be definitely fulfilled. (Tafsir al-Qurtubi with reference to Al-Nahhas)</p><p>3.	The third probability is what Abu Hayyan states after having reported fifteen interpretative positions taken by commentators. He says: I was not comfortable with any of these positions. One night, pondering over this verse, I went to sleep. Then, I saw in a dream that I am going somewhere and there is a person with me. I am discussing this verse with him and I am telling him that I have never faced a difficulty similar to what I have faced in the case of the words of this verse. It seems that there is an elision of some word here. Then, all of a sudden, right there within the dream sequence, it transpired into my heart that the elision here is that of the word: نَصَرَکَ , (nasaraka : He helped you). This I liked and so did the other person I was talking to in the dream. When I woke up, I thought about it. My difficulty was all gone since, in this situation, the word: كَمَا 'kama' has not been used for comparison, instead, it has been used for the statement of cause. Thus, the verse comes to mean that the cause of the very special help and support given to the Holy Prophet ﷺ by Almighty Allah on the occasion of the battle of Badr was that he did what he did in this Jihad, not by some wish or discretion of his own, but by remaining obedient to the Divine Command exclusively. It was under His Command that he left his home and what happened thereafter should have happened precisely as it did - and it always does - that Divine support accompanies such a person.</p><p>Nevertheless, in this sentence of the verse, all these three meanings are probable and sound. Next, let us consider why the Holy Qur'an has elected not to mention that the Holy Prophet ﷺ came out for this Jihad on his own. Instead of that, the text states: 'your Lord made you leave.' Embedded here is a hint towards the perfect servitude and obedience of the Holy Prophet ﷺ . It signifies that his act is, in reality, the act of God which issues forth from the parts of his body - as it appears in an Hadith al-Qudsi wherein the Holy Prophet ﷺ is reported to have said: When a servant of Allah is blessed with nearness to Allah through obedience and servitude, Allah says about him (or her): 'I become his eye. What he sees, he sees through Me. I become his ears. What he hears, he hears through Me. I become his hands and feet. Whomsoever he grips, he overpowers through Me and towards whomsoever he walks, he walks through Me.' The essential outcome is that a very special help and support from the most exalted Allah accompanies him all along. It means that the acts which obviously seem to issue forth from his eyes and ears or hands and feet are, in reality, the workings of the power of Allah.</p><p>To sum up, it is by the use of the word: أَخْرَ‌جَكَ (akhajaka: made you leave), a clear indication has been given that the act of the Holy Prophet ﷺ in coming out for Jihad was really the act of God which made him leave, though manifested through his deed.</p><p>Also worth noticing here is that the text chooses to say: أَخْرَ‌جَكَ رَبَّکَ (your Lord made you leave) which mentions Allah Almighty with His attribute of being the Rabb, the Nurturer and Sustainer of all. This points out to the fact that the act of making him leave for this Jihad was undertaken as required by the majesty of the Supreme Nurturer and Sustainer and in the interest of teaching and training His prophet and the Muslim community through him. The reason is that, through this arrangement, the oppressed and subdued Muslims were to be made victorious and the arrogant and unjust disbelievers were to be subjected to their first taste of punishment.</p><p>The next phrase: مِن بَیتِکَ means 'from your home.' The sense of the sentence is: 'Your Lord made you leave your home.' According to the majority of commentators, this 'home' means the home in Madinah, or the fair city of Madinah itself where he came to live after Hijrah - for the event of Badr took place during the second year of Hijrah. Then, by adding the expression: بِالحَق (bil-haqq) translated as: 'for the sake of truth,' it has been made very clear that the entire action has been initiated to see that truth prevails and the false stands frustrated. Thus, also established here is that this action has not been triggered because of hunger of land or anger of monarch, as customary with other states.</p><p>At the conclusion of the verse, it was said: وَإِنَّ فَرِ‌يقًا مِّنَ الْمُؤْمِنِينَ لَكَارِ‌هُونَ (while a group from the believers were averse to it). The sense is that a group from among the Muslims took the idea of this Jihad to be burdensome and unpleasant. How and why the noble Companions came across this unpleasant situation is something which needs to be understood. In fact, not only to understand the present statement but to fully understand verses which will soon follow, it is appropriate to first find out the initial circumstances and causes of the battle of Badr. So, let us first go to what happened at the battle of Badr.</p><p>According to the report of the event as narrated by Ibn 'Uqbah and Ibn ` Amir, the Holy Prophet ﷺ heard the news in Madinah that Abu Sufyan was on his way to Makkah al-Mu` azzamah with a trading caravan carrying merchandise from Syria and that all Quraysh tribes of Makkah were partners in this business venture. According to the statement of Ibn 'Uqbah, there was no Quraysh man or woman in Makkah who did not hold a share in this venture. If someone had even one mithqal (approximately 4.50gr.) of gold, he or she had still taken a share in it. As for the total invested capital of this trade caravan, it was fifty thousand dinars - as reported by Ibn 'Uqbah. Dinar is a gold coin which weighs approximately 4.50 grams. According to current (1970) market rates for gold, it is equal to Rupees fifty two and the value of the total capital of the caravan comes to Rupees twenty six lakhs Let us bear in mind that these rupees are not what we know them to be now. Instead, they are twenty six lakhsl which belong to a period 1400 years behind us - which, it goes without saying, had value and strength of its own, much higher than twenty six crones2 of our time. It is interesting to note that seventy strong youngmen and their chiefs accompanied this trade caravan to manage the security and business concerns of the enterprise. This tells us that this trade caravan was, in real terms, a trading corporation of the Quraysh of Makkah.</p><p>1.	$ 48, 148</p><p>2.	$ 4, 81, 481</p><p>On the authority of narrations from Sayyidna Ibn ` Abbas ؓ and others, Al-Baghawi reports that there were forty Quraysh chiefs among the mounted force accompanying the caravan, with ` Amr ibn al-` As and Mukhramah ibn Nawfal being noteworthy among them. Then, it is also established that the strongest base of power the Quraysh had was no other but this very trading activity and the financial support of the capital which backed it. In fact, this was their seemingly innocent weapon with which they had harassed and compelled the Holy Prophet ﷺ to leave Makkah. In this background, when the Holy Prophet ﷺ came to know about the return of this trading caravan after their visit to Syria, it occurred to him that this was the time to confront the caravan and break the main source of strength the Quraysh had. He consulted his Companions ؓ . But, these were the days of Ramadan. They had made no battle plans in advance. So, some of them supported the idea readily and courageously, but some others were a little hesitant. Under this situation, he too did not make participation in this Jihad compulsory for all. Instead, he ordered that those who have a ride should go with him. At that time, there were many people who stayed behind unable to go on Jihad. As for those who wanted to go, their rides were in the adjoining villages. They sought permission to go and bring their rides before they could go with him. But, there was not much time to wait. Therefore, the order given was that only those who have their rides with them and do wish to go on Jihad should get ready to go. There was no time left to summon rides from outside. Therefore, only a few participants who were ready to go could be assembled together. As for those who did not intend to go from the very outset, that too was caused by the absence of a general call for Jihad. The Holy Prophet ﷺ had not made participation in this Jihad obligatory on everyone. Then, people thought that they were to handle a trade caravan, not an army which could need a matching force of fighters. Therefore, a fairly large number of the Companions did not take part in this Jihad.</p><p>After reaching Bi'r Suqya, the Holy Prophet ﷺ ordered Qays ibn Sa` sa` ah ؓ to count the number of mujahidin with him. He counted and told him that they were three hundred and thirteen. Hearing that, he was delighted. He said, 'This is the number of the companions of Talut.1 Therefore, this is a good omen, that of victory.' The noble Companions ؓ had a total of seventy camels with them. There was one camel for every three of them. They would ride turn by turn. This applied to the Holy Prophet ﷺ	as well. Besides him, there were two other riding partners in the one camel allotted to them. They were Sayyidna Abu Lubabah ؓ عنہ	and Sayyidna Ali ؓ . When came his turn to walk, they would submit: 'You ride. We shall do the walking for you.' The reply he gave was - as it would be from the one created to be mercy for all creation: 'Neither are you stronger than me, nor am I need-free of the reward of the Hereafter that I let you have the chance of earning a little thawab for myself.' Therefore, when it was his turn to walk, the Holy Prophet too used to walk.</p><p>1. An Israeli King (Saul). See for details v.1, p. 627, 628</p><p>On the other hand, someone reached as far as ` Ain al-Zarqa', a well-known place in Syria and passed on information to Abu Sufyan, the leader of the trade caravan, that the Holy Prophet ﷺ is waiting for the caravan and will definitely come after them. Abu Sufyan made necessary precautionary arrangements to meet the threat. When this caravan entered Hijaz, he picked up an intelligent and efficient agent known as Damdam (ضمضم) ibn ` Umar, gave him 20 mithqal of gold (about 90 grams) as his wages, and made him agree to rush to Makkah on a speedy camel, and tell them about the danger the caravan apprehended from the companions of the Prophet of Islam.</p><p>To proclaim the danger, Damdam ibn ` Umar followed the particular custom of that time, cut off the ears and the nose of his she-camel, tore off his shirt from the front and the back and placed the camel-litter or seat upside down on the back of the camel. These signs served as danger bells during those days. When he entered Makkah in that style, the entire city was electrified. Everyone from the Quraysh was ready to put up a defence. Those who could go out to fight went out personally and those who were unable to do so for some reason, they arranged for someone to go and fight in their behalf. Thus, it was within three days that they had an armed force with necessary support ready to march.</p><p>When they noticed someone hesitating from participating in this battle, they suspected them, taking them to be pro-Muslim. Therefore, they particularly forced such people to come out and fight. There were others who professed Islam openly but were unable to migrate due to their personal compulsions. Having no choice, they had just stayed out in Makkah. These people too - as well as anyone from the family of Banu Hashim about whom it was suspected that he had his sympathies with Muslims - they were all cornered and goaded to come out for this fight. Right there among these helpless people, there was Sayyidna ` Abbas ؓ the uncle of the Holy Prophet ﷺ and the two sons of Abu Talib namely Talib and ` Aqil also.</p><p>Thus, this Makkan army which had one thousand armed men, two hundred horses, six hundred coats of mail, female war-song chanters and their drums marched out to Badr. On every stage of their journey, ten camels were slaughtered to feed them.</p><p>On the other side, it was on Saturday, the 12th of Ramadan that the Holy Prophet	ﷺ moved out of Madinah with preparations good enough to confront a trade caravan. After covering several stages, when he reached close to Badr, he sent an advance reconnaissance party of two men to gather information about the caravan of Abu Sufyan. (Mazhari)</p><p>The informers came back with the report that Abu Sufyan's caravan being aware of the coming of the Holy Prophet ﷺ in hot pursuit after them had passed by keeping close to the sea shore, and that an army of one thousand men was coming from Makkah to give cover to the caravan and fight the Muslims off. (Ibn Kathir)</p><p>As obvious, this information changed all plans as projected. Given the gravity of the situation, the Holy Prophet ﷺ went into consultation with his Companions ؓ to determine whether or not they have to fight against this advancing army. Sayyidna Abu Ayyub al-Ansari ؓ and some other Companions submitted that they do not have the necessary force to fight against them, nor have they come out there for that purpose. Thereupon, Sayyidna Abu Bakr	رضی اللہ تعالیٰ عنہ rose and pledged his obedience to whatever the Messenger of Allah decided. Then, rose Sayyidna ` Umar ؓ pledging his obedience to him and his readiness for Jihad in the same spirit. Finally, it was Sayyidna Miqdad ؓ who stood up and said:</p><p>Ya Rasul Allah! Go by the command of Allah you have been given and enforce it. We are with you. By Allah, we shall never say to you what was said to Sayyidna Musa (علیہ السلام) by the Bani Isra'il: اذْهَبْ أَنتَ وَرَ‌بُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ (Go, you and your Lord, and fight. As for us, we are sitting right here - 5:24). By the Being that has sent you with the true faith, if you were to take us as far as Bark al-Ghamad in Ethiopia, we shall follow you to fight there.'</p><p>The Holy Prophet ﷺ was very pleased. He made prayers for them. But, an expression of support was yet to come from the Ansar which seemed to point out to the probability that the pledge of help and support given to the Holy Prophet ﷺ by the Ansar of Madinah was limited to and valid within the city of Madinah, and that they were not bound to extend their support for areas outside Madinah. Therefore, he addressed the gathering once again asking them to advise him whether or not he should take the initiative in this Jihad. This address was beamed at the Ansar. Sayyidna Sa'd ibn Mu` adh al-Ansari ؓ got the point and asked him: 'Ya Rasul Allah! Are you asking us?' He said: 'Yes.' Sayyidna Sa'd ibn Mu'dh then submitted:</p><p>'Ya Rasul Allah! We have believed in you and we have testified that everything you say is all true, and we have given solemn pledges to you that we shall obey you under all condi-tions. Therefore, enforce whatever command you have been given by Allah Ta` ala. By the Being that has sent you with the true faith, if you take us into the sea, we shall go with you into the sea and no one from among us shall lag behind you. It is all right for us if you were to take us as soon as tomorrow and throw us against the enemy. We strongly hope that Allah Ta` ala will have you witness conditions generated by our deeds, conditions which would become the delight of your eyes. Take us wherever you wish in the name of Allah.'</p><p>The Holy Prophet ﷺ was pleased with the response and ordered the group of Mujahidin to march forward with the name of Allah. And to them he gave the good news that Allah Ta` ala has promised him that they shall overcome one of the two groups. The two groups mentioned here mean: One, the trade caravan of Abu Sufyan; and the other, this army coming from Makkah. Then, he said: 'By Allah, it is as if I am seeing the killing fields of disbelievers with my own eyes.' (This whole event has been taken from Tafsir Ibn Kathir and Mazhari)</p><p>Explanation of Verses in the Light of the Details of the Event</p><p>After having heard the details of the event, let us go back to the verses cited above. That it has been said in the first verse (5): وَإِنَّ فَرِ‌يقًا مِّنَ الْمُؤْمِنِينَ لَكَارِ‌هُونَ (while a group from the believers was averse to this Jihad) is actually a hint towards the state of mind which some noble Companions were in while being consulted on the advisability of waging Jihad and to which they seemed to be averse or not courageous enough to undertake it.</p>
CommentaryIt has already been stated at the beginning of the Su-rah that most of the subjects taken up in Surah Al-Anfal relate to the retribution and punishment which visited the disbelievers and polytheists, and to the favour shown and reward given to Muslims. Also, described there as a corollary are injunctions which provide for both parties necessary lessons and advices. Out of what had transpired between them, the first and the most important event was that of the battle of Badr in which the polytheists were defeated, suffering heavy losses in men and materials, despite the support of military hardware, numbers and strength at their disposal - and Muslims were blessed with a great victory despite their overall lack of men and materials. Beginning from the verse cited above, there appears in this Surah a detailed description of the battle of Badr.The Battle of Badr: A Detailed DescriptionThe first verse mentions that some Muslims did not like to take the risk of initiating and advancing for Jihad on the occasion of' Badr. But, when Allah Ta` ala commanded the Holy Prophet ﷺ to initiate the Jihad through His special decree, those who had disliked the idea came along with him. The phraseology of the Qur'an employed to state this situation is worth consideration from many angles.First of all, the verse begins with: كَمَا أَخْرَ‌جَكَ (It is like when your Lord made you leave ...). Here the word: كَمَا (kama) is a word used for comparison. Now, the point is what is being compared here, and with what? Commentators have given various interpretations possible here. Abu Hayyan has reported fifteen such statements. Out of these, three are more likely as probable:1.	The simile aims to state that the way the Companions had encountered some mutual difference at the time of the distribution of spoils obtained from the battle of Badr, then, they all obeyed the command of the Holy Prophet ﷺ under Divine decree, and its blessings and good results became manifest before them - similarly, at the beginning of this Jihad, there was an expression of dislike from some people, then, it was under Divine decree that everyone obeyed and the beneficial outcome and superb rewards it brought in its wake were witnessed by everyone openly. This interpretation is credited to Farra' and al-Mubarrad (Al-Bahr Al-Muhit). Maulana Ashraf Thanavi (رح) has preferred the same view in Tafsir Bayan al-Qur'an.2.	The second probable interpretation is that a promise of 'high ranks, forgiveness and dignified provision' in the Hereafter was made for true believers in previous verses (4). In these verses, the fact of this promise being certain was described in a manner which pointed out that - though the promise due to be fulfilled in the Hereafter is not yet openly visible for eyes to see, but the promise of Divine help and victory does stand fulfilled in the case of the battle of Badr all too manifestly. So, take your lesson from here and be certain that the way this promise has been fulfilled right here in this mortal world, so it shall be with the promise of the Hereafter - that too shall come to be definitely fulfilled. (Tafsir al-Qurtubi with reference to Al-Nahhas)3.	The third probability is what Abu Hayyan states after having reported fifteen interpretative positions taken by commentators. He says: I was not comfortable with any of these positions. One night, pondering over this verse, I went to sleep. Then, I saw in a dream that I am going somewhere and there is a person with me. I am discussing this verse with him and I am telling him that I have never faced a difficulty similar to what I have faced in the case of the words of this verse. It seems that there is an elision of some word here. Then, all of a sudden, right there within the dream sequence, it transpired into my heart that the elision here is that of the word: نَصَرَکَ , (nasaraka : He helped you). This I liked and so did the other person I was talking to in the dream. When I woke up, I thought about it. My difficulty was all gone since, in this situation, the word: كَمَا 'kama' has not been used for comparison, instead, it has been used for the statement of cause. Thus, the verse comes to mean that the cause of the very special help and support given to the Holy Prophet ﷺ by Almighty Allah on the occasion of the battle of Badr was that he did what he did in this Jihad, not by some wish or discretion of his own, but by remaining obedient to the Divine Command exclusively. It was under His Command that he left his home and what happened thereafter should have happened precisely as it did - and it always does - that Divine support accompanies such a person.Nevertheless, in this sentence of the verse, all these three meanings are probable and sound. Next, let us consider why the Holy Qur'an has elected not to mention that the Holy Prophet ﷺ came out for this Jihad on his own. Instead of that, the text states: 'your Lord made you leave.' Embedded here is a hint towards the perfect servitude and obedience of the Holy Prophet ﷺ . It signifies that his act is, in reality, the act of God which issues forth from the parts of his body - as it appears in an Hadith al-Qudsi wherein the Holy Prophet ﷺ is reported to have said: When a servant of Allah is blessed with nearness to Allah through obedience and servitude, Allah says about him (or her): 'I become his eye. What he sees, he sees through Me. I become his ears. What he hears, he hears through Me. I become his hands and feet. Whomsoever he grips, he overpowers through Me and towards whomsoever he walks, he walks through Me.' The essential outcome is that a very special help and support from the most exalted Allah accompanies him all along. It means that the acts which obviously seem to issue forth from his eyes and ears or hands and feet are, in reality, the workings of the power of Allah.To sum up, it is by the use of the word: أَخْرَ‌جَكَ (akhajaka: made you leave), a clear indication has been given that the act of the Holy Prophet ﷺ in coming out for Jihad was really the act of God which made him leave, though manifested through his deed.Also worth noticing here is that the text chooses to say: أَخْرَ‌جَكَ رَبَّکَ (your Lord made you leave) which mentions Allah Almighty with His attribute of being the Rabb, the Nurturer and Sustainer of all. This points out to the fact that the act of making him leave for this Jihad was undertaken as required by the majesty of the Supreme Nurturer and Sustainer and in the interest of teaching and training His prophet and the Muslim community through him. The reason is that, through this arrangement, the oppressed and subdued Muslims were to be made victorious and the arrogant and unjust disbelievers were to be subjected to their first taste of punishment.The next phrase: مِن بَیتِکَ means 'from your home.' The sense of the sentence is: 'Your Lord made you leave your home.' According to the majority of commentators, this 'home' means the home in Madinah, or the fair city of Madinah itself where he came to live after Hijrah - for the event of Badr took place during the second year of Hijrah. Then, by adding the expression: بِالحَق (bil-haqq) translated as: 'for the sake of truth,' it has been made very clear that the entire action has been initiated to see that truth prevails and the false stands frustrated. Thus, also established here is that this action has not been triggered because of hunger of land or anger of monarch, as customary with other states.At the conclusion of the verse, it was said: وَإِنَّ فَرِ‌يقًا مِّنَ الْمُؤْمِنِينَ لَكَارِ‌هُونَ (while a group from the believers were averse to it). The sense is that a group from among the Muslims took the idea of this Jihad to be burdensome and unpleasant. How and why the noble Companions came across this unpleasant situation is something which needs to be understood. In fact, not only to understand the present statement but to fully understand verses which will soon follow, it is appropriate to first find out the initial circumstances and causes of the battle of Badr. So, let us first go to what happened at the battle of Badr.According to the report of the event as narrated by Ibn 'Uqbah and Ibn ` Amir, the Holy Prophet ﷺ heard the news in Madinah that Abu Sufyan was on his way to Makkah al-Mu` azzamah with a trading caravan carrying merchandise from Syria and that all Quraysh tribes of Makkah were partners in this business venture. According to the statement of Ibn 'Uqbah, there was no Quraysh man or woman in Makkah who did not hold a share in this venture. If someone had even one mithqal (approximately 4.50gr.) of gold, he or she had still taken a share in it. As for the total invested capital of this trade caravan, it was fifty thousand dinars - as reported by Ibn 'Uqbah. Dinar is a gold coin which weighs approximately 4.50 grams. According to current (1970) market rates for gold, it is equal to Rupees fifty two and the value of the total capital of the caravan comes to Rupees twenty six lakhs Let us bear in mind that these rupees are not what we know them to be now. Instead, they are twenty six lakhsl which belong to a period 1400 years behind us - which, it goes without saying, had value and strength of its own, much higher than twenty six crones2 of our time. It is interesting to note that seventy strong youngmen and their chiefs accompanied this trade caravan to manage the security and business concerns of the enterprise. This tells us that this trade caravan was, in real terms, a trading corporation of the Quraysh of Makkah.1.	$ 48, 1482.	$ 4, 81, 481On the authority of narrations from Sayyidna Ibn ` Abbas ؓ and others, Al-Baghawi reports that there were forty Quraysh chiefs among the mounted force accompanying the caravan, with ` Amr ibn al-` As and Mukhramah ibn Nawfal being noteworthy among them. Then, it is also established that the strongest base of power the Quraysh had was no other but this very trading activity and the financial support of the capital which backed it. In fact, this was their seemingly innocent weapon with which they had harassed and compelled the Holy Prophet ﷺ to leave Makkah. In this background, when the Holy Prophet ﷺ came to know about the return of this trading caravan after their visit to Syria, it occurred to him that this was the time to confront the caravan and break the main source of strength the Quraysh had. He consulted his Companions ؓ . But, these were the days of Ramadan. They had made no battle plans in advance. So, some of them supported the idea readily and courageously, but some others were a little hesitant. Under this situation, he too did not make participation in this Jihad compulsory for all. Instead, he ordered that those who have a ride should go with him. At that time, there were many people who stayed behind unable to go on Jihad. As for those who wanted to go, their rides were in the adjoining villages. They sought permission to go and bring their rides before they could go with him. But, there was not much time to wait. Therefore, the order given was that only those who have their rides with them and do wish to go on Jihad should get ready to go. There was no time left to summon rides from outside. Therefore, only a few participants who were ready to go could be assembled together. As for those who did not intend to go from the very outset, that too was caused by the absence of a general call for Jihad. The Holy Prophet ﷺ had not made participation in this Jihad obligatory on everyone. Then, people thought that they were to handle a trade caravan, not an army which could need a matching force of fighters. Therefore, a fairly large number of the Companions did not take part in this Jihad.After reaching Bi'r Suqya, the Holy Prophet ﷺ ordered Qays ibn Sa` sa` ah ؓ to count the number of mujahidin with him. He counted and told him that they were three hundred and thirteen. Hearing that, he was delighted. He said, 'This is the number of the companions of Talut.1 Therefore, this is a good omen, that of victory.' The noble Companions ؓ had a total of seventy camels with them. There was one camel for every three of them. They would ride turn by turn. This applied to the Holy Prophet ﷺ	as well. Besides him, there were two other riding partners in the one camel allotted to them. They were Sayyidna Abu Lubabah ؓ عنہ	and Sayyidna Ali ؓ . When came his turn to walk, they would submit: 'You ride. We shall do the walking for you.' The reply he gave was - as it would be from the one created to be mercy for all creation: 'Neither are you stronger than me, nor am I need-free of the reward of the Hereafter that I let you have the chance of earning a little thawab for myself.' Therefore, when it was his turn to walk, the Holy Prophet too used to walk.1. An Israeli King (Saul). See for details v.1, p. 627, 628On the other hand, someone reached as far as ` Ain al-Zarqa', a well-known place in Syria and passed on information to Abu Sufyan, the leader of the trade caravan, that the Holy Prophet ﷺ is waiting for the caravan and will definitely come after them. Abu Sufyan made necessary precautionary arrangements to meet the threat. When this caravan entered Hijaz, he picked up an intelligent and efficient agent known as Damdam (ضمضم) ibn ` Umar, gave him 20 mithqal of gold (about 90 grams) as his wages, and made him agree to rush to Makkah on a speedy camel, and tell them about the danger the caravan apprehended from the companions of the Prophet of Islam.To proclaim the danger, Damdam ibn ` Umar followed the particular custom of that time, cut off the ears and the nose of his she-camel, tore off his shirt from the front and the back and placed the camel-litter or seat upside down on the back of the camel. These signs served as danger bells during those days. When he entered Makkah in that style, the entire city was electrified. Everyone from the Quraysh was ready to put up a defence. Those who could go out to fight went out personally and those who were unable to do so for some reason, they arranged for someone to go and fight in their behalf. Thus, it was within three days that they had an armed force with necessary support ready to march.When they noticed someone hesitating from participating in this battle, they suspected them, taking them to be pro-Muslim. Therefore, they particularly forced such people to come out and fight. There were others who professed Islam openly but were unable to migrate due to their personal compulsions. Having no choice, they had just stayed out in Makkah. These people too - as well as anyone from the family of Banu Hashim about whom it was suspected that he had his sympathies with Muslims - they were all cornered and goaded to come out for this fight. Right there among these helpless people, there was Sayyidna ` Abbas ؓ the uncle of the Holy Prophet ﷺ and the two sons of Abu Talib namely Talib and ` Aqil also.Thus, this Makkan army which had one thousand armed men, two hundred horses, six hundred coats of mail, female war-song chanters and their drums marched out to Badr. On every stage of their journey, ten camels were slaughtered to feed them.On the other side, it was on Saturday, the 12th of Ramadan that the Holy Prophet	ﷺ moved out of Madinah with preparations good enough to confront a trade caravan. After covering several stages, when he reached close to Badr, he sent an advance reconnaissance party of two men to gather information about the caravan of Abu Sufyan. (Mazhari)The informers came back with the report that Abu Sufyan's caravan being aware of the coming of the Holy Prophet ﷺ in hot pursuit after them had passed by keeping close to the sea shore, and that an army of one thousand men was coming from Makkah to give cover to the caravan and fight the Muslims off. (Ibn Kathir)As obvious, this information changed all plans as projected. Given the gravity of the situation, the Holy Prophet ﷺ went into consultation with his Companions ؓ to determine whether or not they have to fight against this advancing army. Sayyidna Abu Ayyub al-Ansari ؓ and some other Companions submitted that they do not have the necessary force to fight against them, nor have they come out there for that purpose. Thereupon, Sayyidna Abu Bakr	رضی اللہ تعالیٰ عنہ rose and pledged his obedience to whatever the Messenger of Allah decided. Then, rose Sayyidna ` Umar ؓ pledging his obedience to him and his readiness for Jihad in the same spirit. Finally, it was Sayyidna Miqdad ؓ who stood up and said:Ya Rasul Allah! Go by the command of Allah you have been given and enforce it. We are with you. By Allah, we shall never say to you what was said to Sayyidna Musa (علیہ السلام) by the Bani Isra'il: اذْهَبْ أَنتَ وَرَ‌بُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ (Go, you and your Lord, and fight. As for us, we are sitting right here - 5:24). By the Being that has sent you with the true faith, if you were to take us as far as Bark al-Ghamad in Ethiopia, we shall follow you to fight there.'The Holy Prophet ﷺ was very pleased. He made prayers for them. But, an expression of support was yet to come from the Ansar which seemed to point out to the probability that the pledge of help and support given to the Holy Prophet ﷺ by the Ansar of Madinah was limited to and valid within the city of Madinah, and that they were not bound to extend their support for areas outside Madinah. Therefore, he addressed the gathering once again asking them to advise him whether or not he should take the initiative in this Jihad. This address was beamed at the Ansar. Sayyidna Sa'd ibn Mu` adh al-Ansari ؓ got the point and asked him: 'Ya Rasul Allah! Are you asking us?' He said: 'Yes.' Sayyidna Sa'd ibn Mu'dh then submitted:'Ya Rasul Allah! We have believed in you and we have testified that everything you say is all true, and we have given solemn pledges to you that we shall obey you under all condi-tions. Therefore, enforce whatever command you have been given by Allah Ta` ala. By the Being that has sent you with the true faith, if you take us into the sea, we shall go with you into the sea and no one from among us shall lag behind you. It is all right for us if you were to take us as soon as tomorrow and throw us against the enemy. We strongly hope that Allah Ta` ala will have you witness conditions generated by our deeds, conditions which would become the delight of your eyes. Take us wherever you wish in the name of Allah.'The Holy Prophet ﷺ was pleased with the response and ordered the group of Mujahidin to march forward with the name of Allah. And to them he gave the good news that Allah Ta` ala has promised him that they shall overcome one of the two groups. The two groups mentioned here mean: One, the trade caravan of Abu Sufyan; and the other, this army coming from Makkah. Then, he said: 'By Allah, it is as if I am seeing the killing fields of disbelievers with my own eyes.' (This whole event has been taken from Tafsir Ibn Kathir and Mazhari)Explanation of Verses in the Light of the Details of the EventAfter having heard the details of the event, let us go back to the verses cited above. That it has been said in the first verse (5): وَإِنَّ فَرِ‌يقًا مِّنَ الْمُؤْمِنِينَ لَكَارِ‌هُونَ (while a group from the believers was averse to this Jihad) is actually a hint towards the state of mind which some noble Companions were in while being consulted on the advisability of waging Jihad and to which they seemed to be averse or not courageous enough to undertake it.