'In the name of Allah, the Most Gracious, the Most Merciful' Allah, the Exalted, says: "And certainly Allah helped you at Badr while you were weak. So fear Allah that you may be grateful." "When you said to the believers, 'Will it not suffice you that your Lord should reinforce you with three thousand angels sent down?" "Yes, if you remain patient and fear Allah, and they come upon you at once, your Lord will reinforce you with five thousand angels having marks." When Allah, the Exalted, commanded reliance upon Him, He reminded them of the matter of Badr, which was the fruit of reliance upon Allah and trust in Him. Some of the commentators said that the Prophet's saying to the believers: 'Will it not suffice you?' was during the Battle of Badr. Thus, the reminder of the matter of Badr and the matter of the angels and their fighting with the believers in it serves as an encouragement for seriousness and reliance upon Allah. Others said that the Prophet's saying: 'Will it not suffice you?'... the verse was during the Battle of Uhud. His saying, the Exalted: "And certainly Allah helped you at Badr" up to "that you may be grateful" is an interruption in the speech, beautifully placed. The victory at Badr is well-known, where the leaders of Quraysh were killed. On that day, Islam was established. Badr was on the seventeenth of Ramadan, a Friday, in the month of Shawwal, eighteen months after the Hijrah. Badr is a water source there, and the place was named after it. Al-Shabi said that this water belonged to a man from Juhayna named Badr, and thus it was named. Al-Waqidi said: I mentioned this to Abdullah ibn Ja'far and Muhammad ibn Salih, and they denied it, saying: 'By what thing were the yellow and the neighbor and other places named?' I mentioned this to Yahya ibn al-Nu'man al-Ghafari, and he said: 'I heard elders from Banu Ghifar saying: It is our water and our dwelling, and no one ever owned it, and it is called Badr, and it is not from the lands of Juhayna; rather, it is the land of Ghifar.' Al-Waqidi said: This is well-known among us. And His saying, the Exalted: "And while you were weak" means: few in number. This is because they were three hundred and thirteen or fourteen men, while their enemy was between nine hundred and a thousand. And 'weak' is the plural of 'weak one,' and the term weakness in this context is metaphorical. They were not in themselves anything but honorable. However, their relation to their enemy and to all the disbelievers in the corners of the earth necessitates, upon reflection, their humiliation and that they were overpowered. The Prophet ﷺ said on that day: "O Allah, if this group is destroyed, You will not be worshipped." This metaphor is like the metaphor of lying in his saying in Al-Muwatta: 'Ka'b lied,' and in his saying: 'Abu Muhammad lied,' and the metaphor of poverty for the people of the ship according to some opinions, as their dwelling was in relation to the mighty and oppressive king. Then Allah, the Exalted, commanded the believers to fear Him and encouraged them regarding the grace that necessitates gratitude. It is possible that the meaning is: Fear Allah, perhaps your piety may be gratitude for the blessing in His victory at Badr.

And His saying, glorified and exalted is He: "When you said," the agent in "when" is an implied verb. It is possible that the agent is: "He helped you," and this is according to the opinion of the majority. They say that this saying from the Prophet, blessings and peace be upon him, was at Badr. Al-Shabi and Al-Hasan ibn Abi Al-Hasan and others said: This was at Badr. Al-Shabi said: It reached the believers that Kuraz ibn Jabir ibn Hisl Al-Muharibi, a warrior of Fihr, had come to support the polytheists. This troubled the believers, so the Prophet, blessings and peace be upon him, spoke to the believers about the command of Allah, glorified and exalted is He, with this statement. The believers were patient and feared Allah, and the polytheists were defeated. The defeat reached Kuraz and those with him, so they turned back and did not come from their place, and the believers were not aided by the angels. The angels were present in the battles of the Prophet, blessings and peace be upon him, as support, and they will be present in the battles of the Muslims until the Day of Resurrection.

Qadi Abu Muhammad, may Allah have mercy on him, said:

The people disagreed with Al-Shabi in this statement, and the reports confirmed that the angels were present at Badr and fought. Among this is the saying of Abu Usaid Malik ibn Rabi'ah: If I were with you now at Badr (p-344) and I had my sight, I would show you the crowd from which the angels emerged; I have no doubt and do not waver. Among them is the hadith of Al-Ghifari and his cousin who heard from the companions: "Advance, Hayzum," and the veil of the heart of one of them was lifted, and he died in his place, while the other held firm.

Ibn Abbas said: The angels did not fight on any day except the Day of Badr. They would be present on other days as numbers and support but would not strike. Among this is the saying of Abu Sufyan ibn Al-Harith to Abu Lahab: It was only that we met the people, and we gave them our backs while they killed and captured. By that, I swear, I did not blame the people; we met white men on spotted horses between the sky and the earth, who did not belong to anything and nothing could stand against them. Among this is that Abu Al-Yusr Ka'b ibn Amr Al-Ansari, one of the Banu Salamah, captured Al-Abbas ibn Abd Al-Muttalib on the Day of Badr. Abu Al-Yusr was a stout man, while Al-Abbas was a tall, large man. The Prophet, blessings and peace be upon him, said: "Indeed, a noble angel has helped you against him..." The hadith in its entirety. Some of the companions said: I was on the Day of Badr following a man from the polytheists to strike him with my sword, and when I got close to him, his head fell before my sword reached him, so I knew that an angel had killed him.

And Qatadah ibn Di'ama said: Allah supported the believers on the Day of Badr with five thousand angels. Al-Tabari said: Others said: Indeed, Allah promised the believers on the Day of Badr that He would support them in all their battles if they were patient and feared Him. They did not do that except on the Day of the Confederates. So He supported them when they besieged Qurayzah. Then he included under this narration from Abdullah ibn Abi Awfa that he said: "We besieged Qurayzah for a period, and it was not opened for us, so we returned. While the Messenger of Allah, blessings and peace be upon him, was calling for a wash intending to wash his head, Gabriel, peace be upon him, came to him and said: 'You have put down your weapons while the angels have not put down their burdens.' So the Messenger of Allah, blessings and peace be upon him, wrapped his head with a cloth and did not wash it. He called us, and we stood up, all tired, until we came to Qurayzah and Al-Nadir. On that day, Allah supported us with three thousand angels and opened for us an easy opening. So we returned with a blessing from Allah and a favor."

And Ikrimah said: The promise was on the Day of Badr, but they did not remain patient on the Day of Uhud nor did they fear Him, so they were not supported. And if they had been supported, they would not have been defeated.

And Al-Dahhak said: This promise and statement was for the believers on the Day of Uhud. The people fled and turned away, so Allah did not support them. Rather, they were supported on the Day of Badr with a thousand angels in reinforcement.

And Ibn Zayd said: "The Muslims said to the Messenger of Allah, blessings and peace be upon him, on the Day of Uhud while they were waiting for the polytheists: 'O Messenger of Allah, will not Allah support us as He supported us on the Day of Badr?' The Prophet, blessings and peace be upon him, said to them: 'Will it not be enough for you...' the verse." And indeed, He only supported them on the Day of Badr with a thousand. Ibn Zayd said: So they did not remain patient.

And His saying, the Exalted, 'Will it not be enough for you' is a confirmation of their belief in the sufficiency of this number of angels. Since the matter was clear in itself that the angels were sufficient, the speaker hastened to respond to build upon what he would begin from his saying. He said: 'Yes,' and it is the response of those who confirm. This is good in clear matters for which there is no avoiding in its response. And similar is His saying, the Exalted: 'Say, what is greater in testimony? Say, Allah.' And in the Mushaf of Ubayy ibn Ka'b, 'Will it not be enough for you?' And the saying regarding the support has already passed in Surah Al-Baqarah in His saying: 'And He supports them in their transgression.'

And Al-Hasan ibn Abi Al-Hasan read: 'with three thousand,' pausing at the 'h,' and likewise: 'with five thousand.' The aspect of this reading is weak because the addition and the addition to it necessitate connection, as they are like one name. And the second is merely a complement to the first, and the 'h' is merely a sign of stopping. So stopping in a place that is meant for connection is troubling. However, this has come in similar forms among the Arabs in certain places. Among that is what Al-Farra' narrated that they say: 'I ate the meat of a sheep,' meaning the meat of a sheep, and they prolonged the vowel until an 'a' arose from it, as they said in stopping: 'They said,' meaning: 'He said.' Then they prolonged the vowel in rhymes and similar places of recitation and verification. And among that in poetry is the saying of the poet:

It flows from a furious, fierce source. He means by saying: it flows, so it is evident. From this is the saying of another: I say when it fell upon the calamity: O she-camel, how much have you roamed in the field. He means: upon the calamity, so it is evident. From this is the saying of another: So you are among the calamities when you are cast, and from the blame of men by which. He means by 'by which', Abu al-Fath said: If it is permissible for this extension to occur between the parts of a single word, then it is permissible for the extension and deliberation to occur between the added and the added to, as they are in reality two. Ibn 'Amir read alone: 'Munazzalin' with the opening of the noon and the zay being doubled. The others read: 'Munzalilin' with the noon being silent and the zay being opened lightly. Ibn Abi 'Abla read: 'Munazzilin' with the opening of the noon and the kasra of the zay being doubled, meaning: they bring down victory. Al-Nahhas reported a reading but did not attribute it: 'Munzilin' with the noon being silent and the kasra of the zay being light, and he explained it as meaning: they bring down victory. And 'Bala' is a response to the negation in 'Alam' and its meaning has been mentioned before. Then Allah mentioned the condition with which the assistance occurs, which is patience and piety. And 'Al-Fawr' means the rapid rise towards something, taken from the boiling of the pot and water, and from this is His saying: 'And the pot boiled.' The meaning is: and they come to you in this rising of yours. Ibn 'Abbas said: 'From their rising this' means: from their travel this. Al-Hasan and Al-Suddi said: Its meaning is: from their direction this, and this was said by Qatadah. Mujahid, Ikrimah, and Abu Salih, the freedman of Umm Hani, said: From their anger this. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: And this is an interpretation that does not specify the wording; it may be that 'Al-Fawr' is for anger, for greed, and for desire for reward, and from this is the rush in Hajj and ablution. Abu 'Amr, Ibn Kathir, and Asim read: 'Musawimin', with the kasra of the waw, and the others read:

'In the name of Allah, the Most Gracious, the Most Merciful' "Musawwamīn," with the opening of the waw. As for the one who reads with the opening of the waw, its meaning is: taught by signs. Abu Zayd al-Ansari said: The sumah is the sign that is on the sheep and others, a color that is made to differ from its color so that it may be recognized. It has been narrated that the angels were known that day by white turbans, as reported by al-Mahdawi from al-Zajjaj, except for Jibril, peace be upon him, for he was wearing a yellow turban like that of al-Zubayr ibn al-Awwam, as said by Ibn Ishaq. Mujahid said: Their horses had their tails and manes cut, marked on their forelocks and tails with wool and fleece. Al-Rabi' said: Their sign was that they were on speckled horses. And 'Abbad ibn Hamzah ibn 'Abdullah ibn al-Zubayr said: The angels descended in the sign of al-Zubayr, with yellow turbans upon them. This was also said by 'Urwah and 'Abdullah, the sons of al-Zubayr. 'Abdullah said: It was a yellow mantle, and al-Zubayr wrapped himself in it. And whoever reads: "Musawimīn" with the kasrah of the waw, it is possible from the meaning similar to what has been mentioned, meaning: they have marked themselves with a sign and marked their horses. Al-Tabari and others preferred this reading because the Prophet, blessings and peace be upon him, said to the Muslims on the day of Badr: "Mark yourselves, for the angels have marked themselves." Thus they are marked. Many of the people of tafsir said: The meaning of "Musawimīn" with the kasrah of the waw is that they have marked their horses, meaning: they have given it its mark from running, fighting, and bringing it forth, so it is a sa'imah, and from it is sa'imah of livestock, because it has been left and its mark is from grazing. Al-Mahdawi mentioned this meaning in "Musawimīn" with the opening of the waw, meaning they sent their marks. The judge Abu Muhammad, may Allah have mercy on him, said: And he is anxious, and Ibn Furak also said this.