Bukhari

Hadith Commentary:
This is an indication towards the hardships of the Day of Resurrection and the punishments of Hell.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has presented two hadiths under this chapter heading:
In the first hadith, the time of the prophecy is mentioned, and in the second hadith, the time when its fulfillment became manifest is described.
➋
The extent of humiliation that the leaders of Quraysh had to face in this world and the Hereafter is clarified by the following hadith. Hazrat Abu Talhah radi Allahu anhu says:
By the command of the Messenger of Allah sallallahu alayhi wa sallam, the twenty-four (24) slain leaders of Quraysh at Badr were thrown into a very dark and filthy well. Then the Prophet stood at its edge and began to call out to the slain leaders of the disbelievers of Quraysh by name:
“O so-and-so! O so-and-so! O so-and-so! O so-and-so! Was it not better for you today that you had obeyed Allah and His Messenger sallallahu alayhi wa sallam in the world? Indeed, what our Lord promised us has been fulfilled for us in full—so has the promise (of punishment) that your Lord made to you also been fulfilled in full?” (Sahih al-Bukhari, al-Maghazi, Hadith: 3976)

Hadith Commentary::

That is, O Allah! Today, fulfill Your promise through Your grace and bounty.

The promise was that either the caravan would arrive or there would be victory over the disbelievers.

The Prophet (sallallahu alayhi wa sallam) had complete trust in Allah’s promise.

However, seeing the Muslims’ lack of resources and small numbers, and the abundance of the disbelievers, he, in accordance with human nature, said, “Lam nu‘bad ba‘d al-yawm”—meaning that in the world, today, these three hundred and thirteen men are Your pure worshippers; if You also destroy them, then it is Your will.

Since after me no other prophet is to come, then until the Day of Judgment, there will be nothing but polytheism, and no one will worship You.

Allah accepted the supplications of His beloved Prophet, and at Badr, He gave such a defeat to the disbelievers that their backs were broken for the future, and the paths of progress for the people of Islam were opened.

From this hadith, it is established that wearing armor in the battlefield is permissible.

Nowadays is the mechanical age; therefore, the old methods of the battlefield have also changed.

Hadith Commentary:
➊ The Messenger of Allah (sallallahu alayhi wa sallam) knew that no prophet would come after him. Therefore, he stated that after the demise of these devoted companions, there would be nothing but polytheism (shirk) on this earth until the Day of Judgment. There would be no one left to acknowledge the True Deity.

➋ Imam Bukhari (rahimahullah) seeks to establish from this hadith that the Messenger of Allah (sallallahu alayhi wa sallam) possessed a coat of mail (zırh), which he wore on the occasion of the Battle of Badr. Therefore, wearing a coat of mail in the battlefield is permissible, and doing so is not contrary to reliance upon Allah (tawakkul).

➌ A coat of mail (zırh) refers to that iron shirt which, when worn, covers the entire body in the battlefield, so that the body is protected from the effects of spears, lances, or arrows. In ancient times, it was customary to wear a coat of mail during war; nowadays, the use of such armor has ceased.

Hadith Commentary:
➊
The disbelievers of Quraysh, who took revenge on the Muslims, themselves became victims of Allah’s retribution and wrath on the Day of Badr.
The prophecy made seven years earlier was fulfilled word for word.
In this battle, seventy prominent disbelievers were killed.
The Pharaoh of this Ummah, Abu Jahl, was sent to Hell by two young boys from the Ansar, and an equal number—seventy—of disbelievers were captured while fleeing.

➋
This punishment befell them in this world, but the real punishment that awaits them on the Day of Resurrection will be even more terrifying than this worldly punishment, and its pain will be even greater.
Wallahu al-musta‘an.

Hadith Commentary:
The promise that Allah the Exalted made was fulfilled word for word.
On the day of Badr, Allah the Exalted sent down help for the first time with one thousand angels.
Then He increased it to three thousand, and then provided help with five thousand angels.
Therefore, the noble verse ﴿أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ﴾ (Al-Anfal 9)
is not in contradiction to the verse in Surah Al-Imran in which five thousand are mentioned.

Hadith Commentary:
1.
In this verse of Surah Qamar, there was a clear prophecy.
At the time when this verse was revealed, the apparent circumstances of the Muslims were so dire that the fulfillment of this prophecy seemed impossible.
The Muslims had been confined in the valley of Abu Talib to save their lives.
They had been subjected to a social boycott.
Eighty-three Muslims (men and women), compelled by the oppression and tyranny of the Quraysh, had migrated to Abyssinia.
It was in such circumstances that this verse was revealed.
But Allah, the Exalted, fulfilled it word for word at the place of Badr.
2.
When the Messenger of Allah (sallallahu alayhi wa sallam) saw his devoted Companions (radi Allahu anhum ajma'in) in the field of Badr, that they were fewer in preparation and numbers than the disbelievers, he prayed with utmost humility and supplication in a hut made of grass.
Although he had complete certainty in Allah’s promise of help and support, his gaze was upon Allah’s attribute of absolute independence, because no one can compel Allah, the Exalted, to fulfill a promise.
This station of fear is beyond the station of hope, and is far superior to the station of hope, whereas Abu Bakr as-Siddiq (radi Allahu anhu) was at the station of hope.
And, according to his own understanding, he was consoling the Messenger of Allah (sallallahu alayhi wa sallam) that Allah would surely fulfill His promise, but the station of the Messenger of Allah (sallallahu alayhi wa sallam) was far beyond this, for before him were Allah’s greatness, majesty, and absolute independence.
In any case, the Messenger of Allah (sallallahu alayhi wa sallam) kept his gaze upon the station of fear, whereas Abu Bakr (radi Allahu anhu) was dominated by the station of hope.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
يَهْتفُ بِرََبِّه:
In a loud voice,
he began supplicating to Allah,
so that, by witnessing your (sallallahu alayhi wa sallam) weeping and supplication, the Muslims would become reassured and their hearts would gain strength. And when Abu Bakr (radi Allahu anhu) saw this state of yours, he became certain that Allah would accept your supplication and soon fulfill His promise.
Therefore, he said,
“O Prophet of Allah! كَفَاكَ منَا شِدَّتكَ:
The supplication you have made in a loud (intense) voice
is sufficient,
so please stop now.”
خُطِمَ أَنفُهُ:
A mark appeared on his nose.

(2)
صناديد:
Plural of صنديد,
leader,
chieftain.

(3)
هَوِيَ:
He liked.
بتاكيت:
I will make a weeping face,
so that I may be in conformity with you.

(4)
يُثخِنَ فِي الارض:
To shed blood in the land.

Benefits and Issues:
The Battle of Badr took place on the 17th of Ramadan, on a Friday, and it was the first formal battle between the Muslims and the disbelievers,
in which, in every respect and in terms of apparent means, the Muslims were fewer,
therefore Allah, to strengthen their resolve and to reassure their hearts, gave the glad tidings of sending down a thousand angels,
so that, by being pleased with superiority in apparent means and resources, they would participate in the battle with full courage and bravery.
Otherwise, Allah could have granted them victory even without the angels,
but His help and support comes under the veil of means,
therefore, instead of one angel,
who would have sufficed for their destruction,
a thousand angels were sent, and some of them even participated in the battle in an organized manner,
as is proven by this authentic hadith.
This is the position of the majority.
When the Muslims were victorious and seventy (70)
polytheists were captured, Allah presented two options before the Muslims:
either they be killed, or released in exchange for ransom,
but in the latter case, the following year, an equal number of Muslims would be martyred.
The choice between these two options was, in reality, a test for the Muslims to see which they would choose by their own opinion,
just as, for the test and trial of the noble wives, the Prophet (sallallahu alayhi wa sallam) gave them the freedom to choose between two options,
the details of which are in the verse of Surah Al-Ahzab,
إِن كُنتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا ().
Or, in the incident of Mi'raj, milk, wine, and honey were presented before the Prophet (sallallahu alayhi wa sallam), and he sought the opinion of the Companions. Abu Bakr (radi Allahu anhu), due to his natural gentleness and compassion, gave the opinion that these captives are our brothers,
so you should release them in exchange for ransom,
perhaps, due to this kindness and benevolence, Allah will open the path of guidance for them, and these people and their descendants will become Muslims and supporters for us, and with the ransom money, we will fulfill our military needs.
The general Companions also liked this opinion, and the Messenger of Allah (sallallahu alayhi wa sallam) also preferred this opinion due to his natural mercy, compassion, and maintaining family ties.
However, Umar (radi Allahu anhu) disagreed with this opinion and presented his own view that these captives are the leaders of disbelief and the chieftains of the disbelievers,
if they are eliminated, the strength of disbelief and polytheism will be broken,
awe and dominance will be established over all the polytheists, and to express utmost hatred and enmity towards disbelief, polytheism, and these people,
each of us should kill our own relatives with our own hands. Sa’d bin Mu’adh (radi Allahu anhu) also supported him.
But the opinion of those favoring ransom was acted upon, so Allah expressed His displeasure through this verse and described it as (تُرِيدُونَ عَرَضَ الدُّنْيَا)
“You desire the goods of this world,”
This mistake, apparently, was such that it warranted accountability and a severe punishment, and that punishment was even shown to the Prophet (sallallahu alayhi wa sallam),
but on this basis, the punishment was withheld, because Allah does not punish for ijtihadi (independent juristic) errors.
Due to the warning and reproach mentioned in the verse, the Muslims became fearful and began to avoid the spoils of war,
therefore, the lawful and pure nature of war booty was announced.
(For details, see the commentary of this verse in the footnotes of Uthmani.)

Explanation:
1:
Remember the time when you were seeking help from your Lord, so Allah accepted your request,
and said:
“I will help you with a thousand angels, coming one after another in succession.”
So Allah aided them with angels ().
2:
That is, the incident of the Muslims being aided by angels occurred on the Day of Badr.