Exaggeration Problems in Islamic History The Case Battle of Badr – Ali Dadan and Abdur Rahman Fuad


The battle of Badr and its win was one of the important key for the Islam, for its emergence in the world stage. Also, it was an identification process form the other religion and totally establishing of a newly Islam and social identity, preaching activities between the Muslims and the dis-believers in Macca. Basically, its different characters from the other religions like as Christianism and Judaism, gives to the Muslims strong courage and sometimes god gifted help. Also, this battle one of that, which one was an important turning point in terms of future of the Muslims. To learn from the Badr, the polytheists or Pagans in Badr, was more than two thirds from the Muslims. However, despite of this unbalanced ratio of power, the Polytheists had beaten and from another side, Muslims had increased and achieved their magnitude and importance of success. Moreover, there are many verses in the Quran pointed at Badr and these are taking place in a wide range such as in the Islamic history notes, the Quran and in the Hadiths whereas it bears its values from its necessity. But some information about the Badr noted in Islamic history books that had been added as an exaggeration and rumours. In fact, some of these narrations had been presented with some verses in the Quran in a miraculous context by trying to get its support. For example, the Ansar’s unwillingness to participate in the Badr, the Prophets first aim to attack the caravan by name battle of Badr, Prophets deserved for angels to help him directly. So, in here, be tried to give a rightful meaning according to the Badr verses from the Surah Anfal after the explanation of some grammatical side, in contrast of some Islamic historians claimed information.
Also, we know very well that the difference between the history, courts and the justice of mechanisms. We are also aware of history, events, narrations and writings. But these are completely different from the writing peace regulations or to give some one sentence decision. Our acknowledges that is to write events, to take matters in our minds and pens but we cannot write history with the judgments and decisions. So, the matters must be written with the justice. We are certainly not afraid from the historians and political writers who are our opponent position against to take our decision.
According to our researches, when we read the surah Anfal carefully, it is possible to find out that directly or indirectly intervening from the Allah to help his prophet in every stage of the day of Badr. Our purpose is not ignoring these extraordinary features that reflected in the Qur’an, but rather to show the exaggeration of what are contrary with it and what are the extended narrations that not related with the verses.

The Badr according to the main stream Islamic Historians
The most ancient Islamic history books about the battle of Islam ‘Kitabul Maghazi’ by al-Waqidi narrated to us that the Prophet said to his companions to oversee the conditions of Abu Sufiyan’s leading caravan from the Syria for looting. For that, he appointed to his companions about ten days before of his expeditions from Medina. Also, from the fear from looting caravan, the group of Abu Sufiyan worked day-night for their caravan to reach in safely. After their returning, the companions started looking for Muhammad (Sm) in Medina. But they did not find out to him. When they found the Prophet Muhammad outside of the Medina and reported to him about the caravan. After the Prophet said to his companions that this Quraysh caravan and their goods in it. I hope that Allah will give it to us as a booty. From this news, some of his companions were agreed on and some of from them withdrew their attention and stayed in back against the caravan looting decisions. Also, there were a lot of good-will peoples in backed as the example of Usyed b. Hudayr as he imagined that, this is not a battle, this is a time for caravan looting. The prophet also replied to him that you are right.
Tabari narrated that the events by the depended-on the narrators that Muhammad’s goal from the beginning of this event was completely following the caravan and, he was not aware of the Quraysh army, who were came from Mecca. As for prove Tabari pointed out 7th verse of the Anfal surah. Similar information is also being found in Ibn Hisham. However, the verse that Tabari used as evidence that the Messenger of Allah did not know about the Quraysh army in before, but on the contrary of after he knew that he will face this army (Quraysh army).
But the next part of Tabari’s narrations reflected on some information about the Quraysh. According to the information, when the Prophet knew about the Quraysh who came to aid their caravan then he sent a group of his companions to get water from the Badr well to obtain information. Abdullah b. Zubyer, leader of the group, took two slaves of the Quraysh from here and brought them to the prophets. At that time, Muhammad was in his prayers. Some companions of the prophets questioned to the slaves to learn about the Quraysh, but they would not be satisfied with the given information. After that, they began to question with manhandling to slaves on the grounds. The slaves also gave falsified information to get rid of this situation. When the Messenger of Allah (PBUH) finished his prayers, he interfered and criticised in his companion’s questionnaires and said to them that you are beating the slaves when the slaves give to you the correct information and when the slaves give false information, you don’t beat on them.
Ibn Sad, never mentioned from whom he narrated the sources. Ibn said that, the Prophet sent two of his companions like as Talha b. Ubaydullah and Sayed b. Zayed to know about the caravan. After their return to Medina, they knew that the Prophet left the Medina with the people for the attacking caravan. And, the Ansar’s in first participated with him in any event which had been actualized outside of Medina. Some peoples or companion’s respond were negative to participate with their Prophet for the attacking caravan. After reaching Abu ?naba, the Prophet gathered his companions and from them, some companions had been sent in back for their impuberty. When the Prophet was near at Badr, he heard the news of Quraysh who are coming to the Badr. Then he counselled with the companions (Ansar-Muhazir) about the situation. In another case, Ibn Sad narrated above-mentioned incident which one occurred with two slaves. After all, the slaves said that he had no knowledge about Abu Sufiyan and he did not know the exact number of Quraysh but the slaves counted some names of the polytheists who were participated in the battle. Meanwhile, the Prophet asked him how many camels they had at one time to guess their numbers. The slaves answered ‘10 camels’ and then the Prophet predicted that the number could be between 900 and 1000 around.
The above-mentioned information helps us to understand easily the Tabari and Ibn Sad’s narrations. So, the Prophet learned about the number of Quraysh army and realized on their great preparation about. This information indicates that there was no previous information about the Quraysh army to the Prophet Muhammad. As far as Prophet Muhammad had initially embarked on his army preparation to follow the caravan and this army headed towards, at the same time another news that the Quraysh army is coming to assist the caravan. Perhaps, therefore, some Muslims have heard the need to appeal to the Prophet.

The battle of Badr: Real scenario from reliable sources
One of the advantages of this battle from others is that it had been narrated in the book of Allah and the Anfal surah which one ascended about of this special order. In this period, the importance, characteristics and blessings of the Badr have explained in a wide range in this Surah. To learn the fact of this event and the nature of Badr, there is no stronger sources than the Quran’s order.
The true information indicates to us that the murder of Amr b. al-Hadrami had filled all the Meccans with the vengeance and spirit inside of everyone. Since there have been some small conflicts, the enemies always spend their days afraid from each other. Generally, in such situations, false reports had been spread out by spontaneously from the self-disclosures. So, like as this environment, Abu Sufiyan went to Syria with the caravan. Muslims want to attack the caravan; this news had spread thoroughly when the caravan was still in Damascus. Abu Sufiyan, sent a man from the Syria to Mecca, to inform the Quraysh that what they should to do now? Having heard this, Quraysh began their preparations for the battle. The Quraysh had set out to attack the Medina in a large crowd. But truly the intention of the Prophets was to stay in Medina. But after the situational changed, Prophet’s led the companions to the battle of Badr.
To reach a healthy decision in this regard and to resolve disputes over on the Badr fact, we need to combined information of this battle. In here, the principles of our examination will be the following subjects.
1. If an event narrated in the Quran clearly, it to be considered firstly than the other relevance information.
2. And after the Hadiths, should be considered in terms of their degrees and accuracy.

The battle of Badr: Quest from the Quran
we can examine the verses in contrast of history exaggerators who were claimed that the companions of the prophet Muhammad were in hesitation to participate in the battle. As a matter of fact, they have indicated to the following verse. “….… a party among the believers were unwilling”.( Surah Anfal: 5)
The prophet specially returns his face to the Ansar what they think about their participants? Also, the Ansar gave a promise to the Prophet and held a pact among the Medina Muslims (Ansar) Jews and other tribes. A clause of pacts was: “If any enemy attack the Medina directly, they would resist them”. They did not use an expression that time that they would fight out of Medina. Some Islamic historians and commentators claims that the Prophet came out from Medina only the aiming to attack the caravan. After crossing some places, he learned about the Quraysh who had gathered as a great army. In this perspective, he wanted to learn Ansar’s opinion and their convictions. From here, the events changed more willingly. But there is another superior book over the books of Historians. Look what is there:
“Just as when your Lord brought you out of your home [for the battle of Badr] in truth, while indeed, a party among the believers were unwilling. Arguing with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking on. when Allah promised you one of the two groups – that it would be yours – and you wished that the unarmed one would be yours. But Allah intended to establish the truth by His words and to eliminate the disbelievers.” (Surah Anfal: 5-7)
Now we will examine some points from these verses that will give us strong elements to prove against some historians narrated information where these are not match with the real fact. Basically, these points will be showed a de-facto scenario according to the Quran.
Firstly, in the Arabic language grammar, the 5th verse of the Surah Anfal describes to us that the letter ‘waw’ from the ‘wa-Inna’ (indeed that time) used to understand the condition or situation. And, this situation we will know from its before incidents. So, when it comes to the meaning indicate that, before brought you out from Medina, a group of Muslims were unpleased. If our matching would be the verse of “just as when your Lord brought you out of your home [for the battle of Badr] in truth, while indeed, a party among the believers were unwilling” we can understand this easily that the departures from the house and the reluctance of that group must be held in the same time according to the above-mentioned verse.
Secondly, in another verse, “when Allah promised you one of the two groups ….” this event facing from two preferences, the one is attacking caravan and another is the Quraysh army. Islamic historians are in here arguing that this incident reported in the Quran as it was occurred when the Prophet approached in Badr. However, after approaching in Badr, the caravan passed safely without any problem and only the Quraysh army had left in behind. Then how “… the promise of one…” can be true? In this respect, according to the expressions of the Quran, this event should be occurred at a time when two probable possibilities are in inexistence. This time also might be for the Prophet when he was still in Medina, news came from the both sides as Abu Sufiyan from Syria and on the other hand, the Quraysh moved from Mecca for the battle. Allah showed to him two options but mostly his wishes to unarmed groups that means to attack the caravan. Because, his thinking was that he can be easily handed caravan better than the Quraysh army. But Allah had chosen the best one that means face to face battle with the Quraysh to establish the truth. These two options had been submitted to him before his coming out from Medina. So, in here one of our question is that how can it would be possible to claim that, the time of attacking caravan, he heard the news of Quraysh army?
Thirdly, the most important thing in the 6th verse of the Anfal that Allah speaks of two groups of infidels. One is the trading group, another is the Quraysh infidels, who had been wanted to fight although the Prophets peace proposals. It is clearly stated in the following that; most of the companions had been wanted to attack the caravan that means unarmed groups according to the Prophets questions to them which one you want? May be this one was a deserve from them but not held in the field. By knowing this Allah revealed that he is not pleased from these people and said: “…. and you wished that the unarmed one would be yours, But Allah intended to establish the truth by his words and to eliminate the disbelievers. That he should establish the truth and abolish falsehood, even if the criminals disliked it” (Surah Anfal: 7-8) .As can be seen from these verses that it gives to us important clues as the purpose of the Prophet and at the same time the purposes of a part of his companions like as after clarifying the target, the Messenger of Allah tried to get information from them who did not recognize him and questioning to some Mecca polytheists about what they know about the Quraysh’s and Muslims on his way to Badr. According to these verses, it is possible to say directly that the Badr battle was a divine will from the beginning.
Fourthly, “Arguing with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking on.” (Surah Anfal: 6) Here, we can understand according to the above-mentioned verses that some companion’s hearts were in distressed and it seems as someone’s leading them to death. But, if the intention would be the caravan attack, then why they left Medina to Badr and for why, some of his companions had faced fear, hesitation and the unrest? According to Islamic Historians, in before, many small military units (in Arabic ‘Sariyya’) had been sent to attack the Quraysh caravans for different reasons. But, none of them, had been affected by any attacks. This time, from 300 distinguished and powerful soldiers, why they had shivered from the fear if the aim would be caravan? When the Muslims informed about the Quraysh, at the same time, they were still in Medina and the Quraysh had acted to attack Medina with a large army.
Fifthly, “Not equal are those believers remaining (at home) – other than the disabled – and the mujahedin, (who strive and fight) in the cause of Allah with their wealth and their lives. Allah has preferred the mujahedeen through their wealth and their lives over those who remain (behind), by degrees. And to both Allah has promised the best [reward]. But Allah has preferred the mujahedeen over those who remain in behind with a great reward” (Surah Nisa: 95) while this verse descended to the Prophet, definitely the Prophet was at Medina. Sahih Bukhari, narrated a view of ibn Abbas and he said: “Those who do not participate in the Badr, they cannot be equal with them who will participate”. According to Sahih Bukhari, when the verse was the first revealed, there was no “disabled” section (for those who will not participate in the Badr for their disability and out of their participation) in the verse. Abdullah b. Umme Makhtum, who heard this verse. Then came to the Prophet and said that he could not attend the Badr gathering. Because he was a blind person. After that, the “except those who are disabled” part were included in the verse. This clearly shows that; the aim was not to attack the Quraysh caravan. On the contrary of, they went to for fighting and die for Allah.
Sixthly, “And do not be like those who came forth from their homes insolently and to be seen by people and avert (them) from the way of Allah. And Allah is encompassing of what they do.” (Surah Anfal: 47) If the Quraysh would come out to save their caravan, then why Allah said about them ‘… avert people from the way of Allah…’? What was their desires that they will show to the people and to keep the people from the path of Allah? In fact, it is quite true that, they had come out to attack the Medina. Their aim was to show all their strengths, powers, splendours and mostly obstruct the development of Islam in Medina. Basically, they did not want it from time of first Aqaba.
So, by the above-mentioned points and clauses, we reached a fruitful decision in here that the most important and necessary things for an army or military units is to provide war needs. So, the Quraysh that time needs for weapons for where they went to Syria for collecting weapons. Caravan would not move back from Syria unless an unexpected murder of Amr b. Hadrami would not come to forefront. This event fired the anger of Quraysh. At that time, following news spread in Mecca that Muslims would loot the caravan. The horror and anger clouds of Quraysh covered all side of Arabia Islands that time.

The Battle of Badr: Quest
from Hadiths
Firstly, narrated from Kab b. Malik (R.) that, “I never failed to join Allah’s Apostle (PBUH) in any of his Ghazawat except in the Ghazwa of Tabuk. However, I did not take part in the Ghazwa of Badr, but none who failed to take part in it, was blamed, for Allah’s Apostle had gone out to meet the caravans of (Quraysh, but Allah caused them (i.e. Muslims) to meet their enemy unexpectedly (with no previous intention)”. (BukhariVol- 5, Number 293).
Secondly, “It has been narrated on the authority of Anas that when (the news of) the advance of Abu Sufiyan (at the head of a force) reached him. the Messenger of Allah (may peace be upon him) held consultations with his Companions. The narrator said: Abu Bakr spoke (expressing his own views), but he (the Holy Prophet) did not pay heed to him. Then spoke ‘Umar (expressing his views), but he (the Holy Prophet) did not pay heed to him (too). Then Sad b. Ubada stood up and said: Messenger of Allah, you want us (to speak). By God in whose control is my life, if you order us to plunge our horses into the sea, we would do so. If you order us to goad our horses to the most distant place like Bark al-Ghimad, we would do so. The narrator said: Now the Messenger of Allah (may peace be upon him) called upon the people (for the encounter). So, they set out and encamped at Badr.
(Soon) the water-carriers of the Quraysh arrived. Among them was a black slave belonging to Banu al-Hajjaj. The Companions of the Messenger of Allah (may peace be upon him) caught him and interrogated him about Abu Sufiyan and his companions. He said: I know nothing about Abu Sufiyan, but Abu Jahl, Utba, Shaiba and Umayya b. Khalaf are there. When he said this, they beat him. Then he said: All right, I will tell you about Abu Sufiyan. They would stop beating him and then ask him (again) about Abu Sufiyan. He would again say’, I know nothing about Abu Sufiyan, but Abu Jahl. ‘Utba, Shaiba and Umayya b. Khalaf are there. When he said this, they beat him likewise. The Messenger of Allah (may peace be upon him) was standing in prayer. When he saw this, he finished his prayer and said: By Allah in Whose control is my life, you beat him when he is telling you the truth, and you let him go when he tells you a lie. The narrator said: Then the Messenger of Allah (may peace be upon him) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may peace be upon him) had indicated by placing his hand on the earth.” (Muslim, Sahih Muslim, Jihad and Expedition, Vol. 4, Book 19, No: 4394).
From the first part of the 2nd hadith in the above, when the Prophet Muhammad had been informed about the Abu Jahil’s coming to Medina, then he gathered the Muhajir with the Ansar for their opinions about this incident. And asked to the Ansar for their help in this case. This is true that Muslims informed about the Abu Jahil’s coming to Medina when they were still in Medina. Otherwise, as explained in the Islamic history books, if the consultation held out of Medina, then why the Ansar would come there? Because, we stated this in above that they promised only to protect inside of Medina.
In the second part of this Hadith, although the people did not know anything, but to the Prophet had already been known through the revelation or in any other way that he would meet with the (Mecca) armies to fight rather than to attack the caravan.
We need to solve another complexity in this hadith. If he would have informed only Abu Sufiyan’s coming with his caravan when he was in Medina rather than the attack of the Quraysh so for why, did the Prophet so much emphasized on and went out with the necessary war materials? Therefore, may be in the hadith “the advance of Abu Sufiyan” replaced by the “the news of Meccans” which is the main cause of the war preparations. The slaves also said about the Meccan leaders, not they said any information about the Abu Sufiyan. As a matter of fact, Imam Ahmad b. Hanbal in his ‘Musnaf’ books, Abu Shayba in his ‘Musannaf’ books, Zarir in his ‘Tarikh’ named books and the Baihaqi in his ‘Dala-ilun Nubuwwah’ narrated this as Sahih hadith. Moreover, the narrator of this narration is, hero of the Badr war Ali b. Abu Talib.
It is clear from the narrations of Ali after hearing this news that the Meccans want to attack the Muslims in Medina. The Prophet came out from Medina and moved to the Badr. Not any words cross in this hadith about the caravan attack. After these definitive statements, although in here, no need to show any other evidences. Thereafter, to keep in minds, the following facts are-
1. The Prophet did not in previous sent a group of Ansar, to attack the Quraysh caravans, even though there were 20 to 30 peoples or 100 to 200 peoples, none of them were Ansar. From this point, if the aim is to attack the caravan only, why this time it would not be possible to attack the caravan without the Ansar? Why the prophet consulted with them, before their come out from Medina? Because, if the aim would be the caravan, the Ansar-Muhajir would not come for this in same way. So, the case not to attack the caravan, is to be battle.
2. The caravan went to Syria from Mecca via near at Medina. From Medina to Mecca, many tribes were usually under the influence of Quraysh. On the contrary of, in the region extending from Medina to the borders of Syria, there was no influence of Quraysh. Therefore, if the aim to attack the caravan, why they went to Badr side rather than the Syria side? It is totally contrary to say that the possibility of attacking caravan is not true in any case.
3. People usually do not pay attention when history writers encourage that the Prophet will attack the caravan in Medina in contrast of people think that it is not a jihad or war. So, those who need it, can go there. But we see that the leaders of Ansar, all of them came out from Medina. If there anyone, for whom would be needed the money and property, they are Muhajir. But among those who had participated in the war, the number of Ansar was more than twice as from the numbers of Muhajir.
4. All sources indicated to us that after going a mile away from Medina, the place named B’ire Abu Uayna, the Prophet controlled his soldiers. After Abdullah b. Omar and other youths, whom ages were below the fifteen, had been sent them in back. If the caravans looting would have been aimed, this work could be done easily with the youngers. But, it was a divine mission which was jihad and it is mandatory for them to reach in puberty.

The Battle of Badr: The fact of Angels
One of the extraordinary events evolved in favour of Muslims at Badr by the sending of angels to help. As it will be appreciated that the sending of angels means the direct intervention of the divine will in Badr. However, different opinions have been put in forward regarding the nature of this intervention. For instance, it has been argued that the angels who had been sent did not fight directly. Commentator Imam Razi says that the angels had not been sent for the battle but for the bearing good news. To support his view, the evidence of dream of Prophets which one he informed from Abu Bakr that Allah is going to help them. Again, Imam Razi stated that, in Badr, the angels did not fight but stood in the Muslims row and made them look crowded and raised their morals. To claim this view, even a single angel can destroy the world, and the disasters of the past tribes are proof of it.
If we see it in carefully that ‘when you asked help of your Lord, and he answered you, “Indeed, I will reinforce you with a thousand from the angels, following one another’ (Surah Anfal: 9) was a promise and good news that the divine aid will be send as angels rather than armies. With this promise, the anxieties of Muslims had been removed. As we have mentioned in above that when the Prophet saw and evaluated about his powers against the Quraysh in Badr then he prayed and took Allah’s help. He proclaimed the following signs when you were in prayer that-
“[Remember] when you asked help of your Lord, and He answered you, “Indeed, I will reinforce you with a thousand from the angels, following one another. And Allah made it not but good tidings and so that your hearts would be assured thereby. And victory is not but from Allah. Indeed, Allah is exalted in might and wise.” (Anfal Surah: 9-10)
However, the good news was a victory in favour of Muslims which one worked from the behind as increased their courage and remove their uneasiness. As a matter of fact, the following reminder being made when the solution pointed out under the surah Al-Imran: “and Allah made it not except as [a sign of] good tidings for you and to reassure your hearts thereby. And victory is not excepted from Allah, the exalted in might, the wise” (Surah Al-Imran: 126). In addition to of all these, it can be confirmed with the following verse in Surah Yasin that proves the help of the angels was spiritual: “And we did not send down upon his people after him any soldiers from the heaven, nor would we have done so” (Surah Yasin: 28) . When all these verses are considered, it is not possible to find a Quranic basis for the angels to they were fought.
In another verse of the Surah Anfal “when your Lord inspired to the angels, “I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip.” (Surah Anfal: 12) and “And you did not kill them, but it was Allah who killed them. And you threw not, [O Muhammad], when you threw, but it was Allah who threw that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing.” (Surah Anfal:17) According to the literal meaning of the 1st verse, it is suggesting to us that the disbelievers had been killed in this battle by the Allah, not by the Muslims. In the 2nd verse was portrayed as evidence. The commentators in the context of this phrase ‘when you threw, but it was Allah who threw’- here they are believing that the angels were fought directly.
Otherwise, this is the metaphorical meaning in here, and this verse based on the Muslims who might be forget of Allah’s help. So, to give a massage that this great achievement made by the help of Allah. So, we mentioned some battle related verses to understand this incident. At the end of the decision is that these incidents would be acceptable from this approach that Allah’s help for Muslims as an extraordinary incident.
It is not possible to deny that the divine aid in the view of surah Anfal verses. But it is necessary to clarify that how much and from which angle or perspective, angles helped the Muslims? Otherwise, some miss-interpretation works in our minds. In this respect, we believe that the help of angels must be regarded as a spiritual support to the battle in contrast to some narratives. Indeed, in the battle of trench, when it is point out that Muslims helped by the angels as said ‘…. we sent upon them a wind and armies (of angels) you did not see’ (Surah Ahzab: 9). The same statement also goes to the sign for the battle of Hunayn. Thus, some opinions have been put forward that the angels waged in war and sometimes this view have turned into the miss-interpretations that cross the limits. For example, a companion whose name was not mentioned, the day of Badr, three of the polytheists had been killed, brought to the Prophet and said that he killed both, but the 3rd one murdered by an unknown white-faced, tall person. The Prophet said that he was an angel.
According to Waqidi as he narrated in his famous books that two thousand of the angels had been sent to the Prophet’s after his prayer and these angels fought against the polytheists. Some polytheists even Walid b. Ukba were killed by the angels and it is indicated to the 28th verse of surah Nahal. According to the Tabari’s statement, Gabriel who’s stand with the five hundred angels on the right side where Abu Bakar was appointed as a group leader and for Ali’s group, five hundred angels under the Mikhail. According to this information, the angels with the white clothes and turban on them were form.
This statement mostly depends on Ali what happened with the Ali according to that day, a very violent wind blew in three times before the battle but it had not been seen. First time, Gabriel came with a thousand of angels, followed by the second time, Mikhail, came with thousands of angels on the right side where Abu Bakar stood with the Prophet and finally the third time Israfil came to the left side of the prophet with a thousand angels where Ali stood. The same information repeated by Ibn Sad.
As far as these narrators neither have taken the verses concerning the subject nor they were memorised the full Quran. In the same way, the authors who have not made a logical conclusion about the actual nature of the events and they did not consider the narrative corresponded to the Qur’an. This suggests the possibility of building backward history. In other words, there are the impression for the concern of introducing any tradition as being idealized rather than the treating it in the frame of the Qur’an. Yet, as emphasized in the above, some of these narrations clearly contradict with the content of the relevant verses. Remember that the descendants of angels from the sky only belongs to the might of Allah. As will be noted, however, these verses indicate that they have not come or fought but gave a spiritual support through the angels. Therefore, there is a divine help or support in this respect.
As we understood from the above verses that the aid of the angels in Badr fixed with the verses. However, the arguing that they did not fight. The commentators and sources are almost in agreement at the point where the angels in the Badr fought directly.
The narrations about the Badr are occasionally presented in a miraculous context, sometimes achieved by the supporting Qur’an with its verses. It is pointed out that some of the verses in the Anfal Surah revealed supported for the Muslims sides. However, there is no clear explanation as angels sent to help personally, fighting of angels and dimension of their aid. The commentators agreed that angels were sent to help with their argued that they did not fight directly. Note that in

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