Tarikh (al-Tabari) 985
The Great Expedition of Badr
نُزُولِ الْمَلَائِكَةِ قَالَ عُلَمَاءُ السِّيَرِ: جَاءَتْ يَوْمَ بَدْرٍ رِيحٌ لَمْ يَرَوْا مِثْلَهَا ثُمَّ ذَهَبَتْ، ثُمَّ جَاءَتْ رِيحٌ أُخْرَى، فَكَانَتِ الْأُولَى جِبْرِيلَ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ مَعَ رَسُولِ اللَّهِ ﷺ، وَالثَّانِيَةُ مِيكَائِيلَ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ عَنْ مَيْمَنَةِ رَسُولِ اللَّهِ ﷺ، [وَالثَّالِثَةُ إِسْرَافِيلَ فِي أَلْفٍ مِنَ الْمَلَائِكَةِ عَنْ مَيْسَرَةِ رَسُولِ اللَّهِ ﷺ ]. وَكَانَ سَمَاءُ الْمَلَائِكَةَ عَمَائِمَ قَدْ أَرْخَوْهَا بَيْنَ أَكْتَافِهِمْ خُضْرٌ وَصُفْرٌ وَحُمْرٌ مِنْ نُورٍ، وَالصُّوفُ فِي نَوَاصِي خَيْلِهِمْ، وَكَانَتْ خَيْلًا بَلْقَاءَ. وَقَاتَلَتِ الْمَلَائِكَةُ يَوْمَ بَدْرٍ وَلَمْ تُقَاتِلْ فِي غَيْرِ ذَلِكَ الْيَوْمِ، كَانَتْ تَحْضُرُ وَلَا تُقَاتِلُ. وَقَالَ ابْنُ عَبَّاسٍ: حَدَّثَنِي رَجُلٌ مِنْ بَنِي غِفَارٍ، قَالَ: أَقْبَلْتُ أَنَا وَابْنُ عَمٍّ لِي حَتَّى أَصْعَدْنَا الْجَبَلَ يُشْرِفُ بِنَا عَلَى بَدْرٍ، وَنَحْنُ مُشْرِكَانِ، نَنَتَظِرُ [الْوَقْعَةَ] عَلَى مَنْ تَكُونُ الدَّائِرَةُ، فَنَنْهَبُ مَعَ مَنْ يَنْهَبُ. فَبَيْنَا نَحْنُ فِي الْجَبَلِ إِذْ دَنَتْ مِنَّا سَحَابَةٌ فَسَمِعْنَا فِيهَا حَمْحَمَةَ الْخَيْلِ، فَسَمِعْتُ قَائِلًا يَقُولُ: أَقْدِمْ حَيْزُومُ، فَأَمَّا ابْنُ عَمِّي فَرَاعَ قَلْبُهُ فَمَاتَ مَكَانَهُ، وَأَمَّا أَنَا فَكِدْتُ أَهْلِكُ ثُمَّ تَمَاسَكْتُ. قَالَ ابْنُ حَبِيبٍ الْهَاشِمِيُّ: وَقَالَ رَسُولُ اللَّهِ ﷺ لِجِبْرِيلَ: "مِنَ الْقَائِلِ [أَقْدِمْ] حَيْزُومُ؟" فَقَالَ جِبْرِيلُ: مَا كُلُّ أَهْلِ السَّمَاءِ أَعْرِفُ. أَخْبَرَنَا ابْنُ الْحُصَيْنِ، قَالَ: أَخْبَرَنَا ابْنُ الْمَذْهَبِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ جَعْفَرٍ، قَالَ: أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ، قَالَ: حَدَّثَنِي أَبِي، قَالَ: أَخْبَرَنَا يَزِيدُ، قَالَ: قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ، حَدَّثَنِي أَبِي، عَنْ رَجُلٍ مِنْ بَنِي مَازِنٍ، عَنْ أَبِي دَاوُدَ، وَكَانَ شَهِدَ بَدْرًا، قَالَ: إِنِّي لَأَتْبَعُ رَجُلًا مِنَ الْمُشْرِكِينَ لِأَضْرِبَهُ إِذْ وَقَعَ رَأْسُهُ قَبْلَ أَنْ يَصِلَ إِلَيْهِ سَيْفِي، فَعَرَفْتُ أَنْ قَدْ قَتَلَهُ غَيْرِي. وَقَالَ أَبُو أُمَامَةَ بْنُ سَهْلِ بْنِ حُنَيْفٍ، قَالَ لِي أَبِي: يَا بُنَيَّ لَقَدْ رَأَيْتُنَا يَوْمَ بَدْرٍ وَإِنَّ أَحَدَنَا لَيُشِيرُ بِسَيْفِهِ إِلَى الْمُشْرِكِ فَيَقَعُ رَأْسُهُ عَنْ جَسَدِهِ قَبْلَ أَنْ يَصِلَ إِلَيْهِ السَّيْفُ. وَقَالَ عِكْرِمَةُ: كَانَ يَوْمَئِذٍ يُبْدَرُ رَأْسُ الرَّجُلِ لَا يُدْرَى مَنْ ضَرَبَهُ، [وَتُبْدَرُ يَدُ الرَّجُلِ لَا يُدْرَى مَنْ ضَرَبَهُ]. وَقَالَ عَطِيَّةُ بْنُ قَيْسٍ: لَمَّا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ قِتَالِ بَدْرٍ، جَاءَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ عَلَى فَرَسٍ أُنْثَى حَمْرَاءَ عَلَيْهِ دِرْعُهُ وَمَعَهُ رُمْحُهُ قَدْ عَصَمَ ثَنْيَتَيْهِ الْغُبَارُ، فَقَالَ: يَا مُحَمَّدُ إِنَّ اللَّهَ تَعَالَى بَعَثَنِي إِلَيْكَ وَأَمَرَنِي أَنْ لَا أُفَارِقَكَ حَتَّى تَرْضَى، هَلْ رَضِيتَ؟ قَالَ: "نَعَمْ قَدْ رَضِيتُ" [فَانْصَرَفَ]. وَاسْتَنْصَرَ الْمُسْلِمُونَ اللَّهَ، وَاسْتَغَاثُوهُ، وَأَخْلَصُوا لَهُ، وَتَضَرَّعُوا إِلَيْهِ، فَأَوْحَى اللَّهُ إِلَى مَلَائِكَتِهِ: ( أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ ) [ الْأَنْفَالِ: 12 ]، وَأَوْحَى اللَّهُ إِلَى رَسُولِهِ: ( أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ ) [ الْأَنْفَالِ: 9 ]، قُرِئَ بِكَسْرِ الدَّالِ وَفَتْحِهَا، فَقِيلَ: الْمَعْنَى إِنَّهُمْ رِدْفٌ لَكُمْ. وَقِيلَ: يُرْدِفُ بَعْضُهُمْ بَعْضًا أَرْسَالًا لَمْ يَأْتُوا دَفْعَةً وَاحِدَةً. فَإِنْ قِيلَ: هَاهُنَا ذَكَرَ أَنَّهُ أَمَدَّهُمْ بِأَلْفٍ، وَفِي ( سُورَةِ آلِ عِمْرَانَ ) قَالَ: ( إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ بَلَى إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ ) [ آلِ عِمْرَانَ: 124- 125 ] فَكَيْفَ الْجَمْعُ بَيْنَهُمَا ؟ قِيلَ: قَدِ اخْتُلِفَ فِي هَذَا الْإِمْدَادِ الَّذِي بِثَلَاثَةِ آلَافٍ، وَالَّذِي بِالْخَمْسَةِ عَلَى قَوْلَيْنِ: أَحَدُهُمَا: أَنَّهُ كَانَ يَوْمَ أُحُدٍ، وَكَانَ إِمْدَادًا مُعَلَّقًا عَلَى شَرْطٍ، فَلَمَّا فَاتَ شَرْطُهُ، فَاتَ الْإِمْدَادُ، وَهَذَا قَوْلُ الضحاك ومقاتل، وَإِحْدَى الرِّوَايَتَيْنِ عَنْ عكرمة. وَالثَّانِي: أَنَّهُ كَانَ يَوْمَ بَدْرٍ، وَهَذَا قَوْلُ ابْنِ عَبَّاسٍ، ومجاهد، وقتادة. وَالرِّوَايَةُ الْأُخْرَى عَنْ عكرمة، اخْتَارَهُ جَمَاعَةٌ مِنَ الْمُفَسِّرِينَ. وَحُجَّةُ هَؤُلَاءِ أَنَّ السِّيَاقَ يَدُلُّ عَلَى ذَلِكَ، فَإِنَّهُ سُبْحَانَهُ قَالَ: ( وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ بَلَى إِنْ تَصْبِرُوا وَتَتَّقُوا ) [ آلِ عِمْرَانَ: 123 - 125 ] إِلَى أَنْ قَالَ: ( وَمَا جَعَلَهُ اللَّهُ ) أَيْ: هَذَا الْإِمْدَادَ ( إِلَّا بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ ) قَالَ هَؤُلَاءِ: فَلَمَّا اسْتَغَاثُوا، أَمَدَّهُمْ بِتَمَامِ ثَلَاثَةِ آلَافٍ، ثُمَّ أَمَدَّهُمْ بِتَمَامِ خَمْسَةِ آلَافٍ لَمَّا صَبَرُوا وَاتَّقَوْا، فَكَانَ هَذَا التَّدْرِيجُ وَمُتَابَعَةُ الْإِمْدَادِ أَحْسَنَ مَوْقِعًا، وَأَقْوَى لِنُفُوسِهِمْ، وَأَسَرَّ لَهَا مِنْ أَنْ يَأْتِيَ بِهِ مَرَّةً وَاحِدَةً، وَهُوَ بِمَنْزِلَةِ مُتَابَعَةِ الْوَحْيِ وَنُزُولِهِ مَرَّةً بَعْدَ مَرَّةٍ. وَقَالَتِ الْفِرْقَةُ الْأُولَى: الْقِصَّةُ فِي سِيَاقِ أُحُدٍ، وَإِنَّمَا أَدْخَلَ ذِكْرَ بَدْرٍ اعْتِرَاضًا فِي أَثْنَائِهَا، فَإِنَّهُ سُبْحَانَهُ قَالَ: ( وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ وَاللَّهُ سَمِيعٌ عَلِيمٌ إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ) [ آلِ عِمْرَانَ: 121 ]، ثُمَّ قَالَ: ( وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ ) [ آلِ عِمْرَانَ: 123 ]، فَذَكَّرَهُمْ نِعْمَتَهُ عَلَيْهِمْ لَمَّا نَصَرَهُمْ بِبَدْرٍ وَهُمْ أَذِلَّةٌ، ثُمَّ عَادَ إِلَى قِصَّةِ أُحُدٍ، وَأَخْبَرَ عَنْ قَوْلِ رَسُولِهِ لَهُمْ: ( أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ )، ثُمَّ وَعَدَهُمْ أَنَّهُمْ إِنْ صَبَرُوا وَاتَّقَوْا، أَمَدَّهُمْ بِخَمْسَةِ آلَافٍ، فَهَذَا مِنْ قَوْلِ رَسُولِهِ، وَالْإِمْدَادُ الَّذِي بِبَدْرٍ مِنْ قَوْلِهِ تَعَالَى، وَهَذَا بِخَمْسَةِ آلَافٍ، وَإِمْدَادُ بَدْرٍ بِأَلْفٍ، وَهَذَا مُعَلَّقٌ عَلَى شَرْطٍ، وَذَلِكَ مُطْلَقٌ، وَالْقِصَّةُ فِي ( سُورَةِ آلِ عِمْرَانَ ) هِيَ قِصَّةُ أُحُدٍ مُسْتَوْفَاةٌ مُطَوَّلَةٌ، وَبَدْرٌ ذُكِرَتْ فِيهَا اعْتِرَاضًا، وَالْقِصَّةُ فِي سُورَةِ الْأَنْفَالِ قِصَّةُ بَدْرٍ مُسْتَوْفَاةٌ مُطَوَّلَةٌ، فَالسِّيَاقُ فِي ( آلِ عِمْرَانَ ) غَيْرُ السِّيَاقِ فِي الْأَنْفَالِ. يُوَضِّحُ هَذَا أَنَّ قَوْلَهُ: ( وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَذَا ) [ آلِ عِمْرَانَ: 125 ] قَدْ قَالَ مجاهد: إِنَّهُ يَوْمُ أُحُدٍ، وَهَذَا يَسْتَلْزِمُ أَنْ يَكُونَ الْإِمْدَادُ الْمَذْكُورُ فِيهِ، فَلَا يَصِحُّ قَوْلُهُ: إِنَّ الْإِمْدَادَ بِهَذَا الْعَدَدِ كَانَ يَوْمَ بَدْرٍ، وَإِتْيَانُهُمْ مِنْ فَوْرِهِمْ هَذَا يَوْمَ أُحُدٍ. وَاللَّهُ أَعْلَمُ. قَالَ شَيْخُ الْإِسْلَامِ أَبُو الْحَسَنِ السُّبْكِيُّ رَحِمَهُ اللَّهُ تَعَالَى: سُئِلْتُ عَنِ الْحِكْمَةِ فِي قِتَالِ الْمَلَائِكَةِ مَعَ النَّبِيِّ ﷺ بِبَدْرٍ، مَعَ أَنَّ جِبْرِيلَ قَادِرٌ عَلَى أَنْ يَدْفَعَ الْكَفَّارَ بِرِيشَةٍ مِنْ جَنَاحٍ، فَأَجَبْتُ: وَقَعَ ذَلِكَ لِإِرَادَةِ أَنْ يَكُونَ الْفِعْلُ لِلنَّبِيِّ ﷺ وَأَصْحَابِهِ فَتَكُونُ الْمَلَائِكَةُ مَدَدًا، عَلَى عَادَةِ مَدَدِ الْجُيُوشِ؛ رِعَايَةً لِصُورَةِ الْأَسْبَابِ وَسُنَنِهَا، الَّتِي أَجْرَاهَا اللَّهُ تَعَالَى فِي عِبَادِهِ. وَاللَّهُ تَعَالَى فَاعِلُ الْأَشْيَاءِ. وَقَالَ فِي الْكَشَّافِ فِي تَفْسِيرِ سُورَةِ يس فِي قَوْلِهِ تَعَالَى: وَمَا أَنْزَلْنَا عَلَى قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُنْدٍ مِنْ السَّمَاءِ وَمَا كُنَّا مُنْزِلِينَ [يس: 28] فَإِنْ قُلْتَ: فَلِمَ أَنْزَلَ الْجُنُودَ مِنَ السَّمَاءِ يَوْمَ بَدْرٍ وَالْخَنْدَقِ ؟ فَقَالَ: فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا [الْأَحْزَابِ: 9] وَقَالَ: بِأَلْفٍ مِنَ الْمَلائِكَةِ مُرْدِفِينَ [الْأَنْفَالِ: 9] بِثَلاثَةِ آلافٍ مِنَ الْمَلائِكَةِ مُنْزَلِينَ [آلِ عِمْرَانَ: 124] بِخَمْسَةِ آلافٍ مِنَ الْمَلائِكَةِ مُسَوِّمِينَ [آلِ عِمْرَانَ: 125] قُلْتُ: إِنَّمَا كَانَ يَكْفِي مَلَكٌ وَاحِدٌ فَقَدْ أُهْلِكَتْ مَدَائِنُ قَوْمِ لُوطٍ بِرِيشَةٍ مِنْ جَنَاحِ جِبْرِيلَ، وَبِلَادُ ثَمُودَ وَقَوْمُ صَالِحٍ بِصَيْحَةٍ، وَلَكِنَّ اللَّهَ تَعَالَى فَضَّلَ مُحَمَّدًا ﷺ بِكُلِّ شَيْءٍ عَلَى كِبَارِ الْأَنْبِيَاءِ وَأُولِي الْعَزْمِ مِنَ الرُّسُلِ فَضْلًا عَلَى حَبِيبِهِ النَّجَّارِ. وَأُولَاهُ مِنْ أَسْبَابِ الْكَرَامَةِ مَا لَمْ يُؤْتِهِ أَحَدًا، فَمِنْ ذَلِكَ أَنَّهُ أَنْزَلَ لَهُ جُنُودًا مِنَ السَّمَاءِ، وَكَأَنَّهُ أَشَارَ بِقَوْلِهِ: وَمَا أَنْزَلْنَا وَمَا كُنَّا مُنْزِلِينَ إِلَى أَنَّ إِنْزَالَ الْجُنُودِ مِنْ عَظَائِمِ الْأُمُورِ الَّتِي لَا يُؤَهَّلُ لَهَا إِلَّا مِثْلُكَ، وَمَا كُنَّا نَفْعَلُهُ لِغَيْرِكَ. اخْتَلَفَ الْمُفَسِّرُونَ فِي قَوْلِهِ تَعَالَى: إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلاثَةِ آلافٍ مِنَ الْمَلائِكَةِ مُنْزَلِينَ بَلَى إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلافٍ مِنْ الْمَلائِكَةِ مُسَوِّمِينَ [آلِ عِمْرَانَ: 124، 125] الْآيَاتِ، هَلْ كَانَ هَذَا الْوَعْدُ يَوْمَ بَدْرٍ أَوْ يَوْمَ أُحُدٍ ؟ فَقَالَ ابْنُ عَبَّاسٍ، وَالْحَسَنُ، وَقَتَادَةُ، وَعَامِرٌ الشَّعْبِيُّ، وَالرَّبِيعُ بْنُ أَنَسٍ، وَغَيْرُهُمْ، وَعَلَيْهِ جَرَى الْإِمَامُ الْبُخَارِيُّ فِي صَحِيحِهِ وَاخْتَارَهُ ابْنُ جَرِيرٍ. وَقَالَ الْحَافِظُ: إِنَّهُ قَوْلُ الْأَكْثَرِ. وَإِنَّ قَوْلَهُ تَعَالَى: إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلاثَةِ آلافٍ مِنَ الْمَلائِكَةِ مُنْزَلِينَ بَلَى إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلافٍ مِنْ الْمَلائِكَةِ مُسَوِّمِينَ يَتَعَلَّقُ بِقَوْلِهِ: وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ [آلِ عِمْرَانَ: 123] لِأَنَّ السِّيَاقَ يَدُلُّ عَلَى ذَلِكَ؛ فَإِنَّهُ سُبْحَانَهُ وَتَعَالَى قَالَ: وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهُ لَعَلَّكُمْ تَشْكُرُونَ إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلاثَةِ آلافٍ مِنَ الْمَلائِكَةِ مُنْزَلِينَ إِلَى أَنْ قَالَ: وَمَا جَعَلَهُ اللَّهُ أَيْ: هَذَا الْإِمْدَادَ إِلا بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ [آلِ عِمْرَانَ: 126] قَالُوا: فَلَمَّا اسْتَغَاثُوا أَمَدَّهُمْ بِأَلْفٍ، ثُمَّ أَمَدَّهُمْ بِتَمَامِ خَمْسَةِ آلَافٍ لَمَّا صَبَرُوا وَاتَّقَوْا، وَكَانَ هَذَا التَّدْرِيجُ وَمُتَابَعَةُ الْإِمْدَادِ أَحْسَنَ مَوْقِعًا، وَأَقْوَى لِنُفُوسِهِمْ، وَأَسَرَّ لَهَا مِنْ أَنْ تَأْتِيَ دُفْعَةً، وَهُوَ بِمَنْزِلَةِ مُتَابَعَةِ الْوَحْيِ وَنُزُولِهِ مَرَّةً بَعْدَ مَرَّةٍ. فَإِنْ قِيلَ: فَمَا الْجَمْعُ بَيْنَ هَذِهِ الْآيَةِ وَبَيْنَ قَوْلِهِ تَعَالَى فِي قِصَّةِ بَدْرٍ: إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلائِكَةِ مُرْدِفِينَ [الْأَنْفَالِ: 9] إِلَى آخِرِ الْآيَةِ ؟ فَالْجَوَابُ: أَنَّ التَّنْصِيصَ عَلَى الْأَلْفِ هُنَا لَا يُنَافِي الثَّلَاثَةَ آلَافٍ فَمَا فَوْقَهَا؛ لِقَوْلِهِ: مُرْدِفِينَ، يَعْنِي يَرْدُفُهُمْ غَيْرُهُمْ، وَيَتْبَعُهُمْ أُلُوفٌ أُخَرُ مِثْلُهُمْ، وَهَذَا السِّيَاقُ شَبِيهٌ بِالسِّيَاقِ فِي سُورَةِ آلِ عِمْرَانَ، فَالظَّاهِرُ أَنَّ ذَلِكَ كَانَ يَوْمَ بَدْرٍ كَمَا هُوَ الْمَعْرُوفُ مِنْ أَنَّ قِتَالَ الْمَلَائِكَةِ إِنَّمَا كَانَ يَوْمَ بَدْرٍ، وَقَالَتْ شِرْذِمَةٌ: هَذَا الْوَعْدُ بِالْإِمْدَادِ بِالثَّلَاثَةِ وَبِالْخَمْسَةِ كَانَ يَوْمَ أُحُدٍ، وَكَانَ إِمْدَادًا مُعَلَّقًا عَلَى شَرْطٍ، وَهُوَ التَّقْوَى وَمُصَابَرَةُ عَدُوِّهِمْ فَلَمْ يَصْبِرُوا، بَلْ فَرُّوا، فَلَمَّا فَاتَ شَرْطُهُ فَاتَ الْإِمْدَادُ فَلَمْ يُمَدُّوا بِمَلَكٍ وَاحِدٍ، وَالْقِصَّةُ فِي سِيَاقِ أُحُدٍ، وَإِنَّمَا أَدْخَلَ ذِكْرَ بَدْرٍ اعْتِرَاضًا فِي آيَتِهَا فَإِنَّهُ قَالَ: وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ وَاللَّهُ سَمِيعٌ عَلِيمٌ إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلا وَاللَّهُ وَلِيُّهُمَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ [آلِ عِمْرَانَ: 121، 122] ثُمَّ قَالَ: وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهُ لَعَلَّكُمْ تَشْكُرُونَ فَذَكَّرَهُمْ نِعْمَتَهُ عَلَيْهِمْ لَمَّا نَصَرَهُمْ بِبَدْرٍ وَهُمْ أَذِلَّةٌ، ثُمَّ عَادَ إِلَى قِصَّةِ أُحُدٍ وَأَخْبَرَ عَنْ قَوْلِ رَسُولِهِ: أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلاثَةِ آلافٍ مِنَ الْمَلائِكَةِ مُنْزَلِينَ ثُمَّ وَعَدَهُمْ إِنْ صَبَرُوا وَاتَّقَوْا أَنْ يَمُدَّهُمْ بِخَمْسَةِ آلَافٍ، فَهَذَا مِنْ قَوْلِ رَسُولِهِ، وَالْإِمْدَادُ الَّذِي بِبَدْرٍ مِنْ قَوْلِهِ تَعَالَى هَذَا: بِخَمْسَةِ آلافٍ وَإِمْدَادُ بَدْرٍ بِأَلْفٍ، وَهَذَا مُعَلَّقٌ عَلَى شَرْطٍ وَذَاكَ مُطْلَقٌ، وَالْقِصَّةُ فِي سُورَةِ آلِ عِمْرَانَ هِيَ قِصَّةُ أُحُدٍ مُسْتَوْفَاةً مُطَوَّلَةً، وَبَدْرٌ ذُكِرَتْ فِيهَا اعْتِرَاضًا، وَالْقِصَّةُ فِي سُورَةِ الْأَنْفَالِ تُوَضِّحُ هَذَا. قَالَ الْحَافِظُ: وَيُؤَيِّدُ مَا ذَهَبَ إِلَيْهِ الْجُمْهُورُ مَا رَوَاهُ ابْنُ أَبِي شَيْبَةَ وَابْنُ جَرِيرٍ وَابْنُ أَبِي حَاتِمٍ بِسَنَدٍ صَحِيحٍ عَنِ الشَّعْبِيِّ أَنَّ الْمُسْلِمِينَ بَلَغَهُمْ يَوْمَ بَدْرٍ أَنَّ كُرْزَ بْنَ جَابِرٍ الْمُحَارِبِيَّ مَدَّ الْمُشْرِكِينَ فَشَقَّ ذَلِكَ عَلَى الْمُسْلِمِينَ، فَأَنْزَلَ اللَّهُ تَعَالَى: أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلاثَةِ آلافٍ الْآيَةَ، فَبَلَغَتْ كُرْزًا الْهَزِيمَةُ فَلَمْ يَمُدَّ كُرْزٌ الْمُشْرِكِينَ وَلَمْ يُمَدَّ الْمُسْلِمُونَ. وَقَالَ فِي مَوْضِعٍ آخَرَ: هَذَا- أَيِ الْقَوْلُ الْأَوَّلُ- هُوَ الْمُعْتَمَدُ.
Translation
✧ The Descent of the Angels The scholars of the Prophetic biography said: On the day of Badr, a wind came the like of which they had never seen, then it departed. Then another wind came. The first was Jibrīl with a thousand angels alongside the Messenger of God ﷺ, and the second was Mīkāʾīl with a thousand angels on the right flank of the Messenger of God ﷺ, [and the third was Isrāfīl with a thousand angels on the left flank of the Messenger of God ﷺ]. The angels wore turbans that they had let down between their shoulders, green, yellow, and red, made of light, and wool was on the forelocks of their horses, and the horses were piebald. The angels fought on the day of Badr and did not fight on any other day. They would attend but not fight. Ibn ʿAbbās said: A man from Banū Ghifār narrated to me, saying: I and a cousin of mine set out until we climbed the mountain that overlooked Badr, while we were polytheists, waiting for the battle to see on whom the turn would fall, so that we could plunder with those who plundered. While we were on the mountain, a cloud drew near to us, and we heard in it the neighing of horses. I heard a speaker saying: "Advance, Ḥayzūm!" As for my cousin, his heart was terrified and he died on the spot. As for me, I nearly perished, then I composed myself. Ibn Ḥabīb al-Hāshimī said: The Messenger of God ﷺ said to Jibrīl: "Who is the one who said, 'Advance, Ḥayzūm?'" Jibrīl said: "I do not know every inhabitant of heaven." Ibn al-Ḥuṣayn informed us, saying: Ibn al-Madhhab informed us, saying: Aḥmad b. Jaʿfar informed us, saying: ʿAbd Allāh b. Aḥmad informed us, saying: My father narrated to me, saying: Yazīd informed us, saying: Muḥammad b. Isḥāq said: My father narrated to me, from a man of Banū Māzin, from Abū Dāwūd, who had witnessed Badr, who said: "I was indeed pursuing a man among the polytheists to strike him when his head fell before my sword reached him, so I knew that someone other than me had killed him." Abū Umāma b. Sahl b. Ḥunayf said: My father said to me: "O my son, I saw us on the day of Badr when one of us would point his sword at a polytheist and his head would fall from his body before the sword reached him." ʿIkrima said: On that day, a man's head would fall and one would not know who struck him, [and a man's hand would fall and one would not know who struck him]. ʿAṭiyya b. Qays said: When the Messenger of God ﷺ had finished the fighting at Badr, Jibrīl ﷺ came to him on a red female horse, wearing his breastplate and carrying his spear, with dust clinging to his front teeth. He said: "O Muḥammad, God Almighty has sent me to you and commanded me not to leave you until you are pleased. Are you pleased?" He said: "Yes, I am pleased," [and so he departed]. The Muslims sought God's help and called upon Him for aid, and they were sincere to Him and humbled themselves before Him. So God revealed to His angels: ("I am with you, so make firm those who believe. I will cast terror into the hearts of those who disbelieve") [al-Anfāl: 12], and God revealed to His Messenger: ("I will reinforce you with a thousand angels following one another") [al-Anfāl: 9]. It has been read with kasra of the dāl and with fatḥa. It was said: The meaning is that they are a reinforcement for you. And it was said: They follow one another in successive groups, not coming all at once. If it is said: Here He mentioned that He reinforced them with a thousand, but in Sūrat Āl ʿImrān He said: ("When you said to the believers, 'Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down? Yes, if you are patient and fear God, and they come upon you in this manner immediately, your Lord will reinforce you with five thousand angels marked'") [Āl ʿImrān: 124-125]. How can the two be reconciled? It was said: There is disagreement about this reinforcement with three thousand, and with five thousand, according to two opinions: One of them: That it was on the day of Uḥud, and it was a reinforcement conditional on a condition, and when its condition failed, the reinforcement failed. This is the saying of al-Ḍaḥḥāk and Muqātil, and one of the two narrations from ʿIkrima. The second: That it was on the day of Badr. This is the saying of Ibn ʿAbbās, Mujāhid, and Qatāda. And the other narration from ʿIkrima, chosen by a group of commentators. The argument of these is that the context indicates that, for He, glorified be He, said: ("And God certainly helped you at Badr when you were weak, so fear God that you may be grateful. When you said to the believers, 'Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down? Yes, if you are patient and fear God'") [Āl ʿImrān: 123-125] until He said: ("And God did not make it") — meaning this reinforcement — ("except as good tidings for you and so that your hearts might be assured by it"). These said: So when they sought help, He reinforced them with the full three thousand, then He reinforced them with the full five thousand when they were patient and feared God. Thus this gradual progression and successive reinforcement was better in effect, stronger for their souls, and more delightful to them than if it had come all at once, and it is like the successive revelation and its coming down time after time. The first group said: The story is in the context of Uḥud, and the mention of Badr was inserted as a digression within it. For He, glorified be He, said: ("And when you went forth from your family to assign the believers to positions for battle, and God is hearing and knowing. When two parties among you were about to lose heart, and God is their protector, and upon God let the believers rely") [Āl ʿImrān: 121], then He said: ("And God certainly helped you at Badr when you were weak, so fear God that you may be grateful") [Āl ʿImrān: 123], reminding them of His favor upon them when He helped them at Badr while they were weak. Then He returned to the story of Uḥud and informed about the saying of His Messenger to them: ("Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?"), then He promised them that if they were patient and feared God, He would reinforce them with five thousand. So this is from the saying of His Messenger, while the reinforcement at Badr is from the saying of God Almighty, and this is with five thousand, while the reinforcement of Badr is with a thousand, and this is conditional upon a condition, while that is unconditional. The story in Sūrat Āl ʿImrān is the story of Uḥud in full and at length, and Badr is mentioned in it as a digression. The story in Sūrat al-Anfāl is the story of Badr in full and at length. So the context in Āl ʿImrān is different from the context in al-Anfāl. This is clarified by the fact that His saying: ("And they come upon you in this manner immediately") [Āl ʿImrān: 125] — Mujāhid said: It is the day of Uḥud. This requires that the mentioned reinforcement be in it, so the saying that the reinforcement with this number was on the day of Badr is not correct, and that their coming immediately was on the day of Uḥud. And God knows best. Shaykh al-Islām Abū al-Ḥasan al-Subkī, may God Almighty have mercy on him, said: I was asked about the wisdom in the angels fighting with the Prophet ﷺ at Badr, even though Jibrīl was capable of repelling the disbelievers with a single feather of his wing. I answered: That occurred because God willed that the action be attributed to the Prophet ﷺ and his companions, so the angels were a reinforcement, according to the custom of reinforcing armies, in observance of the form of causes and their ways which God Almighty has set in motion among His servants. And God Almighty is the doer of all things. He said in al-Kashshāf, in the commentary on Sūrat Yā Sīn, regarding His saying, exalted be He: ("And We did not send down upon his people after him any army from heaven, nor were We going to send down") [Yā Sīn: 28]: If you ask: Then why did He send down armies from heaven on the day of Badr and the Trench? For He said: ("So We sent upon them a wind and armies you did not see") [al-Aḥzāb: 9], and He said: ("With a thousand angels following one another") [al-Anfāl: 9], ("With three thousand angels sent down") [Āl ʿImrān: 124], ("With five thousand angels marked") [Āl ʿImrān: 125]. I say: One angel would have sufficed, for the cities of the people of Lūṭ were destroyed by a single feather of Jibrīl's wing, and the lands of Thamūd and the people of Ṣāliḥ were destroyed by a single shout. But God Almighty favored Muḥammad ﷺ with everything over the great prophets and the messengers of firm resolve, even over His beloved the carpenter. And He granted him such means of honor as He granted no one else. Among that is that He sent down for him armies from heaven. And it is as if He indicated by His saying: ("And We did not send down, nor were We going to send down") that the sending down of armies is one of the great matters for which no one is deemed worthy except one like you, and We would not do it for anyone other than you. The commentators disagreed about His saying, exalted be He: ("When you said to the believers, 'Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down? Yes, if you are patient and fear God, and they come upon you in this manner immediately, your Lord will reinforce you with five thousand angels marked'") [Āl ʿImrān: 124, 125] and the following verses: Was this promise on the day of Badr or on the day of Uḥud? Ibn ʿAbbās, al-Ḥasan, Qatāda, ʿĀmir al-Shaʿbī, al-Rabīʿ b. Anas, and others said, and upon it proceeded Imām al-Bukhārī in his Ṣaḥīḥ, and Ibn Jarīr chose it. The ḥāfiẓ said: It is the saying of the majority. And that His saying, exalted be He: ("When you said to the believers, 'Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down? Yes, if you are patient and fear God, and they come upon you in this manner immediately, your Lord will reinforce you with five thousand angels marked'") is connected to His saying: ("And God certainly helped you at Badr") [Āl ʿImrān: 123], because the context indicates that. For He, glorified and exalted be He, said: ("And God certainly helped you at Badr when you were weak, so fear God that you may be grateful. When you said to the believers, 'Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?'") until He said: ("And God did not make it") — meaning this reinforcement — ("except as good tidings for you and so that your hearts might be assured by it") [Āl ʿImrān: 126]. They said: So when they sought help, He reinforced them with a thousand, then He reinforced them with the full five thousand when they were patient and feared God. This gradual progression and successive reinforcement was better in effect, stronger for their souls, and more delightful to them than if it had come all at once, and it is like the successive revelation and its coming down time after time. If it is said: How is this verse reconciled with His saying, exalted be He, in the story of Badr: ("When you sought help of your Lord, and He answered you, 'I will reinforce you with a thousand angels following one another'") [al-Anfāl: 9] to the end of the verse? The answer is: The specification of a thousand here does not contradict three thousand or more, because of His saying: "following one another," meaning others follow them, and other thousands like them follow them. This context is similar to the context in Sūrat Āl ʿImrān, so the apparent meaning is that this was on the day of Badr, as is well known that the fighting of the angels was only on the day of Badr. A small group said: This promise of reinforcement with three and with five was on the day of Uḥud, and it was a reinforcement conditional on a condition, namely piety and steadfastness against their enemy. They did not remain patient, but rather fled, so when its condition failed, the reinforcement failed, and they were not reinforced with a single angel. The story is in the context of Uḥud, and the mention of Badr was inserted as a digression in its verse. For He said: ("And when you went forth from your family to assign the believers to positions for battle, and God is hearing and knowing. When two parties among you were about to lose heart, and God is their protector, and upon God let the believers rely") [Āl ʿImrān: 121, 122]. Then He said: ("And God certainly helped you at Badr when you were weak, so fear God that you may be grateful"), reminding them of His favor upon them when He helped them at Badr while they were weak. Then He returned to the story of Uḥud and informed about the saying of His Messenger: ("Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?"), then He promised them that if they were patient and feared God, He would reinforce them with five thousand. So this is from the saying of His Messenger, while the reinforcement at Badr is from the saying of God Almighty, this being with five thousand, and the reinforcement of Badr being with a thousand, and this being conditional upon a condition, while that is unconditional. The story in Sūrat Āl ʿImrān is the story of Uḥud in full and at length, and Badr is mentioned in it as a digression, and the story in Sūrat al-Anfāl clarifies this. The ḥāfiẓ said: What supports the view of the majority is what Ibn Abī Shayba, Ibn Jarīr, and Ibn Abī Ḥātim narrated with a sound chain from al-Shaʿbī: that on the day of Badr, the Muslims learned that Kurz b. Jābir al-Muḥāribī had reinforced the polytheists, and this distressed the Muslims. So God Almighty revealed: ("Is it not sufficient for you that your Lord should reinforce you with three thousand angels") and the verse. Then news of the defeat reached Kurz, so Kurz did not reinforce the polytheists, and the Muslims were not reinforced. And he said in another place: This — meaning the first opinion — is the one relied upon.
Grades by grader
No grade is recorded for this wording.