When the Sun Stopped

The clay said, "The commanders were leading their forces against the enemy and they saw before them a great force. They were worried with the numerical superiority of the enemy and they believed that victory or defeat depended on numbers. However the pious slaves of Allah are confident that often a small party defeats a large one. Allah says,

قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاقُو اللَّهِ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ

"...But those who were certain that they would meet Allah said, 'How many a small company has overcome a large company by permission of Allah. And Allah is with the patient'." - [QS.2:249]

This was the army of Yusha', alaihissalam, at whose hands the sacred land was conquered by the will of Allah. He was not worried with the large numbers of the enemy nor with strategy to increase the men of his army. He was more concerned with quality than with quantity, for wars are won not with large numbers but with high spirit, faith and belief. He received the command that those who had their hearts set on the world should separate from the army for they would not be able to fight.

He engaged in Jihad with his small army against the enemy but was concerned that the encounter may extend into the night. He wished that Allah should grant them victory before sunset. So, he prayed to Allah that the sun should stop its movement towards the night to let them overpower the enemy in day light. Indeed, it was witnessed that Allah delayed the sunset until He gave them victory. This was a great sign from Allah. This account has come to us from our beloved Prophet (ﷺ). Narrated Abu Huraira, radhiyallahu 'anhu, that the Prophet (ﷺ) said,

غَزَا نَبِيٌّ مِنَ الأَنْبِيَاءِ فَقَالَ لِقَوْمِهِ لاَ يَتْبَعْنِي رَجُلٌ مَلَكَ بُضْعَ امْرَأَةٍ وَهْوَ يُرِيدُ أَنْ يَبْنِيَ بِهَا وَلَمَّا يَبْنِ بِهَا، وَلاَ أَحَدٌ بَنَى بُيُوتًا وَلَمْ يَرْفَعْ سُقُوفَهَا، وَلاَ أَحَدٌ اشْتَرَى غَنَمًا أَوْ خَلِفَاتٍ وَهْوَ يَنْتَظِرُ وِلاَدَهَا‏.‏ فَغَزَا فَدَنَا مِنَ الْقَرْيَةِ صَلاَةَ الْعَصْرِ أَوْ قَرِيبًا مِنْ ذَلِكَ فَقَالَ لِلشَّمْسِ إِنَّكِ مَأْمُورَةٌ وَأَنَا مَأْمُورٌ، اللَّهُمَّ احْبِسْهَا عَلَيْنَا‏.‏ فَحُبِسَتْ، حَتَّى فَتَحَ اللَّهُ عَلَيْهِ، فَجَمَعَ الْغَنَائِمَ، فَجَاءَتْ ـ يَعْنِي النَّارَ ـ لِتَأْكُلَهَا، فَلَمْ تَطْعَمْهَا، فَقَالَ إِنَّ فِيكُمْ غُلُولاً، فَلْيُبَايِعْنِي مِنْ كُلِّ قَبِيلَةٍ رَجُلٌ‏.‏ فَلَزِقَتْ يَدُ رَجُلٍ بِيَدِهِ فَقَالَ فِيكُمُ الْغُلُولُ‏.‏ فَلْتُبَايِعْنِي قَبِيلَتُكَ، فَلَزِقَتْ يَدُ رَجُلَيْنِ أَوْ ثَلاَثَةٍ بِيَدِهِ فَقَالَ فِيكُمُ الْغُلُولُ، فَجَاءُوا بِرَأْسٍ مِثْلِ رَأْسِ بَقَرَةٍ مِنَ الذَّهَبِ فَوَضَعُوهَا، فَجَاءَتِ النَّارُ فَأَكَلَتْهَا، ثُمَّ أَحَلَّ اللَّهُ لَنَا الْغَنَائِمَ، رَأَى ضَعْفَنَا وَعَجْزَنَا فَأَحَلَّهَا لَنَا

"A prophet amongst the prophets carried out a holy military expedition, so he said to his followers, 'Anyone who has married a woman and wants to consummate the marriage, and has not done so yet, should not accompany me; nor should a man who has built a house but has not completed its roof; nor a man who has sheep or shecamels and is waiting for the birth of their young ones.' So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the `Asr prayer, he said to the sun, 'O sun! You are under Allah's Order and I am under Allah's Order O Allah! Stop it (i.e. the sun) from setting.' It was stopped till Allah made him victorious. Then he collected the booty and the fire came to burn it, but it did not burn it. He said (to his men), 'Some of you have stolen something from the booty. So one man from every tribe should give me a pledge of allegiance by shaking hands with me.' (They did so and) the hand of a man got stuck over the hand of their prophet. Then that prophet said (to the man), 'The theft has been committed by your people. So all the persons of your tribe should give me the pledge of allegiance by shaking hands with me.' The hands of two or three men got stuck over the hand of their prophet and he said, "You have committed the theft.' Then they brought a head of gold like the head of a cow and put it there, and the fire came and consumed the booty. The Prophet (ﷺ) added: Then Allah saw our weakness and disability, so he made booty legal for us." - [Sahih al-Bukhari]

The Messenger of Allah(ﷺ) has narrated the story of Prophet Yusha', alaihissalam, in this Hadith. Yusha' bin Noon succeeded Prophet Musa, alaihissalam, as Prophet. Also, according to some traditions, he was the one who accompanied Prophet Musa on his journey towards, and meeting with, Al-Khidr. The Hadith narrates the account of one of his jihad. Before he set off for the jihad he let his people know that three types of men should not join the army. The first type was, he who had married but not consumated the marriage. Second, he who 'was building his house but not raised the roof till then. Thirdm, he who had bought pregnant camel and cattle and their term was not over by that time.
The reason for rejecting these people was that they could not be expected to concentrate on the war. These things occur in a man's life very seldom, and in many cases, just once. Besides, man depends on these very things-wife, house and cattle. These were the basic needs of that time and part of man's livelihood. If a man's mind is occupied with these things then he will not perform the important obligation of jihad well. For, it calls upon the warrior to place his life at stake but if his heart is set elsewhere how will he do it. That is why Prophet Yusha' refused to include these three kinds of men, in his army.

When they marched forward and the war commenced, the fighting proceeded well into the time of Asr. The situation was very delicate, on the one hand, war was at a stage when a little effort would bring victory but a slight miscalculation could spell defeat, and, on the other, there was the Asr Salat to be offered within time. Yusha' hoped to gain victory before sunset and darkness. That called for continuous engagement with the enemy which would leave the Salat unobserved. So, he first addressed the sun, "You are under orders and we too are under orders." (That is, you are bound by the Command of Allah to follow the determined orbit and we are bound by His command to wage jihad and to offer the Salat at the appointed time). He then made the supplication, "O Allah! Cause the sun to stop its progress."
That was a Prophet's supplication. He was a Prophet engaged in the cause of Allah. Why should it not receive approval? Skywatchers saw that the sun came to a halt and Yusha' continued to fight with determination until Allah granted him victory.

The spoils were collected as was their custom. It was not lawful for those people to take the spoils for themselves but these things were given away for Allah's sake. They would collect the wealth and place it on the top of a mountain. A fire would descend from the heaven and burn the spoils to ashes, and that was considered a sign that their offering was approved. If no fire descended or if the fire did not burn the spoils to ashes then it meant that the offering was rejected.
When Yusha' placed the spoils for the fire, a fire did descend but did not touch the spoils. So, he said, "Someone has betrayed trust. That would be investigated by every tribe sending a representative to me to swear allegiance." Accordingly, every representative shook hands with the Prophet but when one of them came and extended his hand for the handshake, Yusha' told him that the betrayal was done by his tribe and every member must swear allegiance individually so that the culprit could be found out. Hardly had about three men sworn, allegiance when he held them as betrayers. They confessed their guilt and returned gold equal to the head of a cow. They had concealed it. It was placed with the spoils and a fire from heaven devoured it.
This was the command for earlier people. Later, however, Allah made the spoils lawful for the Ummah of beloved Prophet (ﷺ). They are commanded to keep aside one-fifth of the spoils for Allah and His Messenger, for the Bayt Al-Maal. (The poor, needy, orphans are helped by the Bayt Al-Maal, State Treasury.) The rest of the spoils are the share of the ghazi (the warriors who return alive) and shuhada's heirs."

Then the clay said, "The advance of Yusha' in Jihad affirms that jihad and fighting was prescribed for the previous Ummah. It is not peculiar to the Ummah of the Prophet (ﷺ) alone. It proves that Jihad is approved by Allah and liked by Him. He had prescribed it in all earlier Shari'ah too. In fact, Jihad is another name for the sovereignty of Allah, Rabb of the worlds, and for the upholding of His Word. The blessings that Allah bestows on the warriors (literally, the mujahideen) and the Muslims cannot be imagined without Jihad. It is for this reason that the Bani Isra'il were punished by Him when they refused to wage jihad under Propet Musa against the Amaliqah in Syria. Allah said,

قَالُوا يَا مُوسَى إِنَّا لَنْ نَدْخُلَهَا أَبَدًا مَا دَامُوا فِيهَا فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَا هُنَا قَاعِدُونَ

"They said, 'O Moses, indeed we will not enter it, ever, as long as they are within it; so go, you and your Rabb, and fight. Indeed, we are remaining right here'." - [QS.5:24]

The punishment of Allah followed. Allah said,

قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الأرْضِ فَلا تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ

"(Allah) said, 'Then indeed, it is forbidden to them for forty years [in which] they will wander throughout the land. So do not grieve over the defiantly disobedient people'." - [QS.5:26]

Thus they travelled all day and in the evening they imagined that they had reached their destination. But when they woke up in the morning they found themselves at the same place from where they began. Hence, the plain in which they moved round and round is called the plain of tiyah. The word is from 'teeh' meaning 'straying', 'labyrinth', 'maze', 'wilderness'. These people too were trapped in the labyrinth of shock and worry a punishment against abandoning the obligation of jihad.

The Qur'an frequently speaks of the jihad of the earlier Prophets. Their jihad was in the literal sense meaning warfare. For instance, we are told,

وَكَأَيِّنْ مِنْ نَبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا لِمَا أَصَابَهُمْ فِي سَبِيلِ اللَّهِ وَمَا ضَعُفُوا وَمَا اسْتَكَانُوا وَاللَّهُ يُحِبُّ الصَّابِرِينَ

"And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah, nor did they weaken or submit. And Allah loves the steadfast." - [QS.3:146]

Jihad is the distinction of the Believer and his honour. For the followers of Islam, Allah has placed in it recognition, protection, blessings and plenty of goodness. Whenever Muslims discharged this obligation, Allah gave them honour and excellence. But, whenever they neglected it, the other nations overwhelmed them and their enemies did not fear them in the least. In spite of wealth, means and luxury, sinful life and great numbers they were disgraced and defeated. This is Allah's decree for them and this is what history reveals for us.

We also learn from this hadith that when a selection is made for an important undertaking, the selectees must be capable in all respects for the responsibility placed on them. They must concentrate fully on the duties assigned to them. Jihad, in particular, is not possible without whole-hearted dedication. Yusha' bin Noon had, therefore, barred such people from participation in jihad as had other things on mind and so could not be expected to give exclusive attention to jihad.
This hadith tells us also that a commander of the forces must keep himself aware of the psychology of his warriors and their temperament. It is necessary for him to adopt such means as will encourage his men to be firm-footed on the battle field and fight with concentration. This is what Yusha' did. He did not include those people in his army who were liable to be occupied with family and material problems in the midst of the intensity of war and thus have a bad effect on the morale of the whole army.

It is part of the blessings of jihad that Allah displays His unbelievable Powers whereby He helps His Messengers achieve their aim. We have seen that He answered the supplication of Yusha' and suspended the solar movement to extend hours of daylight. This was, without doubt, the miracle of Yusha'and a great blessing of j ihad. The army was thus enabled to gain victory during the day. Similarly, it was a miracle at the hands of Prophet Yusha' and a blessing of jihad that those who had misappropriated the spoils of war were traced out when Allah revealed to him that they belonged to the tribe of the man with whom he shook hands.
The earlier people were not permitted to use the spoils even though they underwent the rigours of jihad. It is the immense mercy of Allah for the Muslim Ummah when He permits them to use the spoils of war. The spoils are referred to as lawful and pure. Allah says,

فَكُلُوا مِمَّا غَنِمْتُمْ حَلالا طَيِّبًا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

"So consume what you have taken of war booty [as being] lawful and good, and fear Allah . Indeed, Allah is Forgiving and Merciful." - [QS.8:69]

And finally, cheating and misappropriation are the worst of crimes and Allah even witholds the reward of such a great effort as jihad if anyone cheats or is mistrustful. This is more marked when spoils of war are involved although cheating is unlawful at all times. It is at its worst in war because there is a share in the booty for every warrior, heir of the martyrs and the Public Treasury, and to cheat is therefore the same as cheating every individual of the nation. The same should apply to state property and cheating in state dealings is a great crime and sin. Hence, those people who misuse the State Exchequer and Public Property fall under this category and are cheaters and mistrustful. And Allah knows best."

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ

"Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors." - [QS.2:190]

Bahasa

References :
- Maulana Muhammad Zakaria Iqbal, Stories from the Hadith, Darul Isha'at
- Shaykh ul-Islaam Ahmad ibn Taymiyyah, The Religious and Moral Doctrine of Jihaad, Maktabah Al Ansaar

A Fair Decision

The ant continued, "Although it may seem a strong base, a society which is based on injustice, oppression and inequality, it cannot be durable and long lasting. Allah appoints His Prophets as guides for their Ummah in all their affairs. They also judge in the disputes of their people and met out jsutice which is indeed the backbone of any society. The Prophets, alaihissalam, create a society free from oppression and based on justice. Their judgements are intelligent and are based on the spiritual foresight, bestowed upon them by Allah.
So, let me tell you an incident in the time of Prophet David, alaihissalam. As we know, Allah gave to both Prophet David and Sulaiman, knowledge and wisdom. Prophet David was a just and righteous ruler who brought peace and prosperity to his people, and whom Allah honored as a messenger. Prophet Sulaiman was intelligent and wise from childhood. One day David, was sitting, as usual, solving the problems of his people when two men, one of whom had a field, came to him. The owner of the field said, "O dear Prophet! This man's sheep came to my field at night and ate up the grapes and I have come to ask for compensation." David asked the owner of the sheep, "Is this true?" He said, "Yes, sir." David said, "I have decided that you give him your sheep in exchange for the field." At that time, Sulaiman was a young boy of about eleven years. He was sitting near his father at the time.

Allah says,

وَدَاوُدَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ

"And [mention] David and Solomon, when they judged concerning the field - when the sheep of a people overran it [at night], and We were witness to their judgement." - [QS.21:78]

فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلا آتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُدَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِينَ

"And We gave understanding of the case to Solomon, and to each [of them] We gave judgement and knowledge. And We subjected the mountains to exalt [Us], along with David and [also] the birds. And We were doing [that]." - [QS.21:79]

Solomon, to whom Allah had given wisdom in addition to what he had inherited from his father, spoke up, "I have another opinion. The owner of the sheep should take the field to cultivate until the grapes grow, while the other man should take the sheep and make use of their wool and milk until his field is repaired. If the grapes grow, and the field returns to its former state, then the field owner should take his field and give back the sheep to their owner." David responded, "This is a sound judgment. Praise be to Allah for gifting you with wisdom."

Intelligence, juristic ability and foresight are not tied down to age. Sometimes a young person is able to reach to the depths of an issue but elders are unable to fathom its complexities. However, this does not imply that they are deficient in any way for it is Allah's wisdom that He gives to whom He will. Prophet Sulaiman was young, while Prophet David was his father and the elder, but Sulaiman was afforded the strong ability to reach to the truth. There is another example of this.
Narrated Abu Hurayrah, radhiyallahu 'anhu that the Prophet (ﷺ) said,

كَانَتِ امْرَأَتَانِ مَعَهُمَا ابْنَاهُمَا، جَاءَ الذِّئْبُ فَذَهَبَ بِابْنِ إِحْدَاهُمَا فَقَالَتْ لِصَاحِبَتِهَا إِنَّمَا ذَهَبَ بِابْنِكِ‏.‏ وَقَالَتِ الأُخْرَى إِنَّمَا ذَهَبَ بِابْنِكِ‏.‏ فَتَحَاكَمَتَا إِلَى دَاوُدَ ـ عَلَيْهِ السَّلاَمُ ـ فَقَضَى بِهِ لِلْكُبْرَى، فَخَرَجَتَا عَلَى سُلَيْمَانَ بْنِ دَاوُدَ ـ عَلَيْهِمَا السَّلاَمُ ـ فَأَخْبَرَتَاهُ فَقَالَ ائْتُونِي بِالسِّكِّينِ أَشُقُّهُ بَيْنَهُمَا‏.‏ فَقَالَتِ الصُّغْرَى لاَ تَفْعَلْ يَرْحَمُكَ اللَّهُ‏.‏ هُوَ ابْنُهَا‏.‏ فَقَضَى بِهِ لِلصُّغْرَى ‏"‏‏.‏ قَالَ أَبُو هُرَيْرَةَ وَاللَّهِ إِنْ سَمِعْتُ بِالسِّكِّينِ قَطُّ إِلاَّ يَوْمَئِذٍ، وَمَا كُنَّا نَقُولُ إِلاَّ الْمُدْيَةَ‏.‏

"There were two women with whom there were their two sons. A wolf came and took away the son of one of them. That lady said to her companion, 'The wolf has taken your son.' The other said, 'But it has taken your son.' So both of them sought the judgment of (the Prophet) David who judged that the boy should be given to the older lady. Then both of them went to (the Prophet) Sulaiman, son of David and informed him of the case. Sulaiman said, 'Give me a knife so that I may cut the child into two portions and give one half to each of you.' The younger lady said, 'Do not do so; may Allah bless you ! He is her child.' On that, he gave the child to the younger lady."
Abu Hurayrah added, "By Allah! I had never heard the word 'Sakkin' as meaning knife, except on that day, for we used to call it 'Mudya'." - [Sahih al-Bukhari]

The incident took place in the times of the Prophet David. Two women had brought before him a case. A wolf had taken away the child of one of them and she claimed the child of the other as her own. Although she knew that her child was the one whom the wolf had taken away she disputed that the wolf had not taken her child but the other's. The other tried her best to explain it to her but she refused to see reason and that is why they brought their case to Prophet David.
Prophet David weighed their arguments and used his judgement to decide in favour of the elder of the two women. The facts were contrary to his judgement but a judge looks at the case and considers the arguments of the two parties. His judgement is sincere and honest. However, sometimes, one of the parties presents false testimony and misleads the judge on the basis of the arguments presented to him.

Naturally, the younger woman was dissatisfied with the judgement and the child was really hers. The case was thus brought before Prophet Sulaiman. He was told of the nature of the case and the judgement of his father. And he realised that the judgement was faulty. So, he adopted a novel method of arriving at the conclusion which was very effective. He asked one of his attendants to bring him a knife so that he may bisect the child and hand over one piece each to the women. Their
dispute would thus end.
Obviously, this was a psychological ploy and he had no plans to actually execute his judgement. His trick paid off. He had hardly pronounced his decision when the younger woman burst out, "Do not do that! May Allah show mercy to you! This child is hers, (not mine)." She may have known that Prophet Sulaiman would not do it and, indeed, could not do such a thing; yet, she blurted promptly and withdrew her claim to protect the child. Her plea was enough evidence in her favour and it proved that she was the real mother of the child for only a mother can express such feelings for her child and would resign herself to see it in the possession of another than being killed. The other woman did not say anything all this while, and this was a disclosure of her lack of love for the child.
The psychological approach of Prophet Sulaiman paid off and he found out the truth. The child belonged to the younger woman and the elder was a false claimant. So, he decided in favour of the younger woman.

This Hadith imparts to us many lessons. This story reveals a very high degree of sagacity and foresight with which judged. He possessed much wisdom and was very judicious.
It is not enough to consider the testimonies alone in arriving at a decision in any dispute. The judge has to observe the behaviour of the parties and examine them psychologically. He should try to investigate the matter deeply and find out the truth so that he may arrive at a just conclusion. This is why a judge is appointed not merely on the basis of his knowledge but his intelligence, foresight and ability to sift testimonies is also considered. Only then can people get true justice.
This case also proves that a judge may employ a psychological ploy to arrive at a conclusion. Prophet Sulaiman did exactly that and was able to pin point the real mother thereby. The sentiments of the real mother came out in the open while the behaviour of the other woman belied her claim and disclosed her falsehood. A guilty person speaks out by his own conduct.
The judgement also proves that one judge may rescind or overrule the decision of another judge if justice has not been done by him. Prophet Sulaiman repealed the judgement of Prophet David who was not only his father but also a Prophet.

If a case is complicated and there is doubt in statements, and arguments are inconclusive and testimonies are unhelpful, the judge must try to come to a conclusion through circumstantial evidences and outward indications. Prophet Sulaiman had done exactly that.
If a judge or jurist, having done his best, cannot dig out the truth and errs in his judgement then he is not to be blamed but, in fact, he is entitled to reward for his sincere efforts. Of course, his reward will be two-fold if he decides correctly while if his decision is incorrect then he will get only one reward for his effort.

This case also proves that the Prophets generally decided on their personal interpretation, not on the basis of revelation from Allah. If they had based their judgements on divine revelation the pronouncements of David and Sulaiman would not have been different. This is why sometimes the decisions of the Prophets were in favour of a wrong person as some Ahadith speak about the Prophet (ﷺ) himself passing such judgements. However, when there was an absolute doubt, Allah revealed the facts to His Prophets through revelation. This also tells us that the noble Prophets are not Knowers of the unseen. If they had known the unseen, Prophet David would not have passed the judgement that he did and we would not have heard of such judgements by the Prophet (ﷺ) himself.

It is possible that two decisions taken by Prophet David and Sulaiman were allowed in their shari'a, but the decision taken by Prophet Sulaiman was closer to the truth. That is why Allah praised Prophet Sulaiman for what was inspired to him. It was narrated from 'Abdullah bin 'Amr that the Messenger of Allah (ﷺ) said,

أَنَّ سُلَيْمَانَ بْنَ دَاوُدَ صلى الله عليه وسلم لَمَّا بَنَى بَيْتَ الْمَقْدِسِ سَأَلَ اللَّهَ عَزَّ وَجَلَّ خِلاَلاً ثَلاَثَةً سَأَلَ اللَّهَ عَزَّ وَجَلَّ حُكْمًا يُصَادِفُ حُكْمَهُ فَأُوتِيَهُ وَسَأَلَ اللَّهَ عَزَّ وَجَلَّ مُلْكًا لاَ يَنْبَغِي لأَحَدٍ مِنْ بَعْدِهِ فَأُوتِيَهُ وَسَأَلَ اللَّهَ عَزَّ وَجَلَّ حِينَ فَرَغَ مِنْ بِنَاءِ الْمَسْجِدِ أَنْ لاَ يَأْتِيَهُ أَحَدٌ لاَ يَنْهَزُهُ إِلاَّ الصَّلاَةُ فِيهِ أَنْ يُخْرِجَهُ مِنْ خَطِيئَتِهِ كَيَوْمِ وَلَدَتْهُ أُمُّهُ

"When Sulaiman bin Dawud finished building Bait Al-Maqdis, he asked Allah for three things, judgement that was in harmony with His judgement, and he was given that. And he asked Allah for a dominion that no one after him would have, and he was given that. And when he finished building the Masjid he asked Allah, the Mighty and Sublime, that no one should come to it, intending only to pray there, but he would emerge free of sin as the day his mother bore him." - [Sunan an-Nasa'i; Sahih]

The ant then said, "O my brothers and sisters, the society which the noble prophets promote, has justice as its main feature. The oppressed is given justice, for justice and fairness alone determines whether a civilised society is praiseworthy or condemned. The Shari'a of Islam holds justice and fair treatment as most significant part of social living. It is the soul of Islamic society. And Allah knows best."

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَى أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأقْرَبِينَ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَى بِهِمَا فَلا تَتَّبِعُوا الْهَوَى أَنْ تَعْدِلُوا وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

"O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted." - [QS.4:135]

Bahasa

Reference :
- Maulana Hifzur Rahman Soeharwy, Qasasul Ambiyaa, Idara Impex
- Maulana Muhammad Zakaria Iqbal, Stories from the Hadith, Darul Isha'at

Plan and Policy also depend on Divine Will

The ant said, "Prophet Sulaiman, alaihissalam, was one of the great prophets of Allah and He had bestowed on him significant favours. These favours included: Prophethood, noble descent, son of a Prophet, large kingdom, exclusive sovereignty, authority over mankind, jinn, beast, birds and insects, authority over wind, knowledge of the language of birds. In fact, he was blessed with untold, unique favours.
Along with these blessings and large kingdom, he was a warrior in the way of Allah. To wage jihad for the sake of Allah was very dear to him. Everyone who studies the Qur'an with concentration, will see how passionately he loved to fight in the way of Allah. It was this love of jihad that kept his mind occupied on how to thank Allah and add to the number of warriors in His cause. He was constantly engaged in jihad.

He prepared an army of birds, a force of beasts and troops of human beings. Allah says,

وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالإنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ

"And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [marching] in rows." - [QS.27:17]

He kept his horses ready and fit. Allah says,

إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ

"[Mention] when there were exhibited before him in the afternoon the poised [standing] racehorses." - [QS.38:31]

Prophet Sulaiman was a mujahid who kept himself occupied in jihad. It was his love for jihad that prompted him one day to vow that he would have intimate relationship that very night with his seventy of his wives and bondwomen (according to other versions, ninety or a hundred of them). He asserted that each of them will conceive and deliver a male offspring who will grow up to fight in the way of Allah as a cavalier. In this way, a large number of warriors will be bom of one night.

Narrated from Abu Hurayrah, radhiyallahu 'anhu, the Prophet (ﷺ) said,

قَالَ سُلَيْمَانُ بْنُ دَاوُدَ لأَطُوفَنَّ اللَّيْلَةَ عَلَى سَبْعِينَ امْرَأَةً تَحْمِلُ كُلُّ امْرَأَةٍ فَارِسًا يُجَاهِدُ فِي سَبِيلِ اللَّهِ، فَقَالَ لَهُ صَاحِبُهُ إِنْ شَاءَ اللَّهُ‏.‏ فَلَمْ يَقُلْ، وَلَمْ تَحْمِلْ شَيْئًا إِلاَّ وَاحِدًا سَاقِطًا إِحْدَى شِقَّيْهِ ‏"‏‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ لَوْ قَالَهَا لَجَاهَدُوا فِي سَبِيلِ اللَّهِ ‏"‏‏.‏ قَالَ شُعَيْبٌ وَابْنُ أَبِي الزِّنَادِ ‏"‏ تِسْعِينَ ‏"‏‏.‏ وَهْوَ أَصَحُّ‏.‏

"Sulaiman (the son of) David said, 'Tonight I will sleep with seventy ladies each of whom will conceive a child who will be a knight fighting for "Allah's Cause.' His companion said, 'If Allah will.' But Sulaiman did not say so; therefore none of those women got pregnant except one who gave birth to a half child." The Prophet (ﷺ) further said, "If Prophet Sulaiman had said it (i.e. 'If Allah will') he would have begotten children who would have fought in Allah's Cause." Shuaib and Ibn Abi Az-Zinad said, "Ninety (women) is more correct (than seventy). - [Sahih Al-Bukhari]

It is necessary to bear in mind certain things to be able to understand this Hadith. The first thing we must know is that the Shari'ah of Prophet Musa, alaihissalam, did not limit the number of wives to four as the Shari'ah of Prophet Muhammad (ﷺ). Besides, Prophet Sulaiman had bondwomen too for he was a warrior and warriors got them in addition to the spoils.
The second thing is that Prophet Sulaiman vowed confidently about something in the future. On the face of it, it is contrary to the station of a great Prophet to make such a claim especially if such a thing was not within his powers. But, we must remember that some of Allah's slaves are very close to Him and Allah fulfills their vows because of the close station they enjoy. It is stated in a Hadith that there are some slaves of Allah whose saying Allah does not reject and He fulfills their vows. Surely, Prophet Sulaiman was also among the closest slaves of Allah. Accordingly, his claim and assertion was on this basis alone. However, Allah had to teach a lesson so He did not fulfil his claim and vow.

It is a miracle of Prophet Sulaiman, even in terms of the time available to him. He could sleep with seventy (or ninety or a hundred) women and go through his normal rota of worship in one night. It is impossible for an ordinary man to imagine it even in terms of time available. This narrative also proves that Prophet Sulaiman had extraordinary manly power for an ordinary man cannot be expected to have sexual intercourse even three or four times. It is true that Allah grants His prophets, alaihissalam, strength equal to that of a male dweller of Paradise who will possess seventy times the strength of a strong man of earth.
When speaking of these things, where the very intimate relationship is concerned, one should merely allude to them or speak in a figurative manner and avoid direct, clear reference. Prophet Sulaiman did not say that he would have intercourse that night with better women, but he said that he would go to seventy women that night. He did not use the exact words and that is the recommended and the proper way. However, if a religious point has to be explained then it is allowed to use the exact words.
Also, it is mustahab to form the intention at the time of having intercourse with one's wife that Allah grant them pious children through it.

The Hadith also reveals to us that the angels too remind the Prophets of what they should do. Just as the devil makes one forget many things, the angels remind of many forgotten things. Prophet Sulaiman forgot to say "In sha' Allah" (if Allah Wills) and the angel reminded him to say that. It is a different thing that he forgot to say it in spite of that reminder.
A Believer should be prepared always to undertake jihad as Prophet Sulaiman was prepared. He was also wishing to have more warriors and planned to have more sons for that purpose. The preparations for jihad may be made in any manner.

Prophet Sulaiman forgot to let his policy and its fulfilment be subject to the Will of Allah, or the devil made him forget it. Although the angel reminded him, he forgot to say "In sha' Allah". The result was that although he had sexual intercourse with his wives and bondwomen, none of them conceived except one who too gave birth to an imperfect child. Allah displays His perfect power and ability both by creating normal human beings and, sometimes, abnormal or incomplete human beings. The birth of an abnormal child is a sign of Allah's power and ability, but it may also be the result of a wrong deed by the parents. The foregoing case of Prophet Sulayman is an example of that. Thus, if an abnormal child is bom to anyone, instead of complaining, they must rectify their misdeed.
Every policy and plan depends on the Will of Allah and the predetermined fate and it is necessary for man to adopt means and agencies and then leave the result to Allah's Will; he must say, "In sha' Allah". He must not depend merely on his means and strength or overlook the will of Allah. It happens sometimes that Allah causes His close slaves to act against the preferred way, and there is much wisdom in it one of which is that the Ummah is taught in this way.
Thus, Allah reminded him that nothing may be done without His Will. Of course, we cannot say at all that Prophet Sulaiman had turned away from Allah and relied on his own effort. He certainly had it on his mind that Allah determines what will happen and what not. Only, he had forgotten to say "In sha' Allah". The Prophet (ﷺ) said that if he had said In sha' Allah, his vow would have been fulfilled and he would not have been disappointed.

The Qur'an also teaches us to say "In sha' Allah" before forming an intention to do something in the future, making it subservient to the Will of Allah. Allah shows us the correct etiquette when determining to do something in the future; this should always be referred to the will of Allah, the Knower of the Unseen, Who knows what was and what is yet to be and what is not to be, and how it will be if it is to be. Hushaym reported from Al-A‘mash from Mujahid that concerning a man who swears an oath, Ibn ‘Abbas said “ He may say 'In sha' Allah' even if it is a year later.” The meaning of Ibn ‘Abbas’ view, that a person may say “In sha' Allah”, even if it is a year later, is that if he forgets to say it when he makes the oath or when he speaks, and he remembers it later, even a year later, the Sunnah is that he should say it, so that he will still be following the Sunnah of saying “In sha' Allah”, even if that is after breaking his oath. This was also the view of Ibn Jarir, but he stated that this does not make up for breaking the oath or mean that one is no longer obliged to offer expiation. According to Ibn Kathir, what Ibn Jarir said is correct, and it is more appropriate to understand the words of Ibn Abbas in this way. And Allah knows best.
It is very important, therefore, to say In sha' Allah and every Muslim must observe it. We must not take these words to be customary but must repeat them with their full implication in our minds. The heart too must turn towards the Real Doer alongwith the tongue, and He is Allah."

Then the ant said, "O my brothers and sisters, man generally keeps his eyes on the means and measures available to him. Often, it is on the strength of these that he makes tall claims but he is unaware of the fact that these agencies will build for him only castles in air if Divine Will does not agree with him. The prophets, alaihimassalam, know this. They regard all their deeds and excellences as Divine grants and hold all their actions and policies as dependant on Divine Will. In fact, religion also teaches us to hold our actions dependant on the Will of Allah and express this belief through the brief statement In sha' Allah (If Allah Wills). These are three words but they are exhaustive in meaning. Without the help of Allah, all our means and agencies are meaningless, like 'flying dust'!
If anyone vows about something concerning the future and says "In sha' Allah" too then he will not be a perjure as is evident from the saying of the Prophet (ﷺ). Whatever intention we form and determination we make to perform something in the future, we must qualify our intention and our statement with "In sha' Allah". This is because the intention and determination of man has no reality before the Perfect Power of Allah. And Allah knows best."

وَلا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا

"And never say of anything, "Indeed, I will do that tomorrow," - [QS.18:23]

إِلا أَنْ يَشَاءَ اللَّهُ وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَى أَنْ يَهْدِيَنِ رَبِّي لأقْرَبَ مِنْ هَذَا رَشَدًا

"Except [when adding], 'If Allah wills.' And remember your Rabb when you forget [it] and say, "Perhaps my Rabb will guide me to what is nearer than this to right conduct'." - [QS.18:24]

Bahasa

References :
- Maulana Muhammad Zakaria Iqbal, Stories from the Hadith, Darul Isha'at.
- Syaikh Safiurrahman Al-Mubarakpuri, Tafsir Ibn Kathir (Abridged) Volume VI, Darussalam.

The Power of Man

The clay continued, "Government is established to regulate humans, so that the strong do not oppress the weak. And if the government itself oppresses its people, then the government is a tyrant. There is an athar that says, "The king is the shadow of Allah on earth." The Rightly Guided Caliph, Uthman Ibn Affan, radhiyallahu 'anhu, said, "Undoubtedly, Allah accomplished through the man of power (Khalifa) that which He does not always acquire through the Qur’an." Even though Deen has a great connection with spiritualism, still, we find that worldly power (Khilaafat) is a great support and ally for it. Deen is the gurantee for Deeny as well as worldly reparations whereas the wordly power is the means towards acquiring a just system of organisation. Allah has mentioned in the various verses of the Quran, on the subject of granting kingdom and sovereignty indicated that a man should remember throughly that kingdom and sovereignty over land, the giving and the taking thereof is solely in Allah's Hands. For this, the history of the world's greatest emperors and tyrannical values are adequate evidence.
Allah has made a fixed law for the granting and taking away of Power, which may be called the Sunnat of Allah, that law is this, "that nations are granted power and government in two ways viz., firstly as Divine inheritance, and secondly, through 'worldly means." According to the first way, when power is granted, when the beliefs and deeds of the people are in accordance with Allah's will. In other words, they beliefs in Allah is correct and firm, and in their deeds the individual as well as the whole society are righteous as would be described as 'Saaliheen' in the Qur’an.

If the nation is such, the nation is worthy of being granted Allah's title of being "Khilafat Ilahiyya" i.e., in this world they are vicegerents of Allah and the true successors of the Prophets (alaihissalam ). And Allah’s promise is that the people who in beliefs and deeds are the heirs of the Prophets (alaihissalam) they will be the heirs of this earth as well as hereafter. Allah says,

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الأرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ

"And We have already written in the book [of Psalms] after the [previous] mention that the land [of Paradise] is inherited by My righteous servants." - [QS.21:105]

Allah's pleasure with those who are His rigthteous servants, and if this righteousness is not found in any nation, then in spite of them being claimants to being attached to Islam, they cannot become the recipients of the heritage, and they will not be able to lay claim to ’Divine Khilaafat.' And for such a people, the promise of Allah does not fit. If a Muslim should try to bring about a change for the better in his corrupt life and adopt the ways of the righteous ones, then Allah gives them the same good news which He promises.

When Allah decides to appoint someone as an eminent messenger of his and to endow him with special beautiful qualities, He causes his natural ability to shine from the initial stage. It is Divine Law that the person who has reached a stage of the height of his honour, if he then admits Allah’s gifts to him and expressed thanks and gratitude, to Him, Allah will increase His bounties towards him. The whole life of Prophet Dawud, alaihissalam, is living proof and evidence of this.
From Wahb ibn Munabbih, Ibn Ishaq said that David was short, with blue eyes, little hair, and a pure and pious heart. When the Israelites surrendered rule to Talut, Allah inspired the prophet of the Israelites, "Say to Talut, let him do battle with the Midianites and not leave anyone alive, killing them all, and I shall give him victory." So he went with the troops to Midian and slew those there, except their king, whom he took prisoner; he also carried off their cattle. Allah inspired Shamwil, "Do you not wonder at Talut? I gave him My command and he violated it: he took their king prisoner and carried off their cattle. So go meet him, and say to him that I shall indeed strip dominion from his house, not to return it until the Day of Resurrection. For I only give honor to him who obeys Me, and I humble him who despises My command."

Shamwil met Talut and said to him, "What have you done? Why did you take their king as prisoner? And why did you drive their cattle?" He replied, "I drove the cattle only in order to sacrifice them." Shamwil said to him, "Allah has stripped rule from your house, and it will not return to it until Resurrection Day."
Then Allah inspired Shamwil, "Go to Jesse, and let him present his sons before you. Anoint the one whom I command you with the holy oil to be king over the Children of Israel." He went on from there until he came to Jesse and said, "Present your sons before me." Jesse called the eldest of his sons, a husky man of handsome appearance. When Shamwil looked at him, he was impressed with him and said, "Praise be to Allah! Lo! Allah is Seeing of His servants." But Allah inspired him, saying, "Your eyes see what is apparent, but I observe what is in the hearts. Not this one." So Shamwil said, "Not this one. Present another before me." So he had six more pass before him, and for all of them, he said, "Not this one. Bring me another one." Finally he said, "Do you have another son besides these? " Jesse replied, "Yes, I have a red-headed boy who is herding the flocks ." Shamwil said, "Send for him!" When David, a red-headed youth, came, Shamwil anointed him with the holy oil and said to his father, Jesse, "Hide this youth, for if Saul sees him, he will slay him."
Jalut and his people journeyed toward the Israelites and made camp, while Talut traveled with the Israelites and made camp. They prepared for battle, and Jalut sent to Talut, saying, "Why should my people and yours be slain? Come forth to me in single combat, or send someone out to me, whomever you want. If I slay you, dominion will be mine, while if you kill me, dominion will be yours." Talut sent a crier among his troops calling, "Who will go forth to duel with Jalut?"

Al-Suddi said that when they went into battle against Jalut, on that day, David's father, along with thirteen sons of his, was among those who crossed over. Now David was his youngest son. He had come to this father one day and said, "O my father! Whatever I throw at with my sling, I knock it down." His father said, "Rejoice at that, O my son. Allah has placed your sustenance in your sling." Then he returned to him another time and said, "O my father! I went among the hills and found a crouching lion. I mounted it, taking hold of its two ears, and it did not throw me off." His father replied, "Rejoice at that, O my son! That is a virtue that Allah grants you." Then he came to him another day and said, "O my father! Verily I was walking in the hills, glorifying Allah, and no hill remained that did not glorify with me." So he said, "Rejoice, O my son! That is a virtue that Allah has given you."
David was a shepherd, and on that day, his father had left him behind to bring food to him and his brothers. Prophet Shamwil brought a horn in which there was oil and a Tannur of iron. He sent them to Talut saying, "Verily, your companion who kills Jalut will have this horn placed on his head, and it will boil over until he will be anointed by it. But it will not flow into his face, it will just remain on his head in the shape of a crown. He will also be put in this Tannur and fill it."

Talut called the Israelites and tested them with the horn, but none fit the description. When they were finished, Talut said to David's father, "Do you have another son who has not presented himself to us? " He replied, "Yes, there remains my son David, who brings us food." When David was returning to this father], he passed by three stones on the road, and they spoke to him, saying, "Take us, O David, and you will kill Jalut with us!"
He picked them up and placed them in his provision bag. Talut had said, "I will marry my daughter to whoever kills Jalut, and I shall also entrust his seal with my dominion." When David arrived, they placed the horn on his head, and it boiled over until he was anointed by it. He put on the breastplate, and he filled it, even though he was a sickly, pale man. Anyone who put it on shook loosely in it, but when David put it on the breastplate was so tight on him that it cracked.

Then he went to Jalut. Jalut was one of the stoutest and strongest of men, yet, when he looked at David, fear of him was cast into his heart. So he said to David, "O boy! Go back! I pity you lest I kill you." But David said, "No, on the contrary. I shall kill you." He took out the stones and placed them in the sling. Every time he picked up one of those stones, he gave it a name. He said, "This one is named for my father Abraham, the second for my father Isaac, and the third for my father Israel." Then he whirled the sling, and the stones became one stone. He sent it off, and it struck Jalut between the eyes, piercing his head. It killed him and kept on killing every man it struck, piercing right through him until no one remained in front of it. Then the Israelites routed them.
When David slew Jalut and his army was routed, people said, "David has slain Jalut and has deposed Talut," and the people turned to David instead of Talut, until no mention of Talut could be heard.

When the Israelites gathered around David, Allah revealed the Psalms to him. Allah revealed the Psalms to David which is such an anthology of words in which Allah is praised and thanked and in which the humility and servitude of men are admitted and recognised. In these verses of the Psalms there are also valuable advices and admonitions. But like they did with the Torah and Injeel, Bani Israel also changed the wordings of the Psalms, knowingly.
David used to complete a full recitation of the Psalms in such a short time that he used to start it as he started tying the saddle to his horse and finished the reading just as he finished tying the saddle. He also had the ability to pronounce words so fast that what another person would require hours to read and pronounce, he would do so in very little time, much less that the ordinary person.

In actual fact, Allah had granted special honour and rank to all Prophets and bestowed numerous favours on all His Prophets and Messengers. But in the granting of special qualities. He has made various ranks for them, one above the other. These are the ranks by which some are superior to others. Allah also taught David ironworking, making it supple for him. Qatadah said, "David was the first person to make an iron armor that was previously only thin metal." Ibn Shandhab said, "At that time, David every day made armor that he sold for six thousand dirhams." Narrated Al-Miqdam, that the Prophet (ﷺ) said,
مَا أَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْرًا مِنْ أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِهِ، وَإِنَّ نَبِيَّ اللَّهِ دَاوُدَ ـ عَلَيْهِ السَّلاَمُ ـ كَانَ يَأْكُلُ مِنْ عَمَلِ يَدِهِ
"Nobody has ever eaten a better meal than that which one has earned by working with one's own hands. The Prophet of Allah, David, used to eat from the earnings of his manual labor." - [Sahih Al-Bukhari]

Allah also ordered the mountains and the birds to sing praise with him when he sang. Allah said,

وَلَقَدْ آتَيْنَا دَاوُدَ مِنَّا فَضْلا يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ وَأَلَنَّا لَهُ الْحَدِيدَ

And We certainly gave David from Us bounty. [We said], "O mountains, repeat [Our] praises with him, and the birds [as well]." And We made pliable for him iron, - [QS.34:10]

أَنِ اعْمَلْ سَابِغَاتٍ وَقَدِّرْ فِي السَّرْدِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ بَصِيرٌ

"[Commanding him], "Make full coats of mail and calculate [precisely] the links, and work [all of you] righteousness. Indeed I, of what you do, am Seeing." - [QS.34:11]

Allah did not give anyone of His creation a voice like his. So when David recited the Psalms, wild beasts would gaze at him with delight, until they were lined up, intently listening upon hearing his voice. The demons invented flutes, lutes, and cymbals with only his voice as a model. David was extremely diligent, constant in worship, and wept much. Allah said,

إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالإشْرَاقِ

"Indeed, We subjected the mountains [to praise] with him, exalting [ Allah ] in the [late] afternoon and [after] sunrise." - [QS.38:18]

وَالطَّيْرَ مَحْشُورَةً كُلٌّ لَهُ أَوَّابٌ

"And the birds were assembled, all with him repeating [praises]." - [QS.38:19]

Both David and his son, Solomon, were granted from Allah’s side one more special gifts in that both of them were given the knowledge of the speech of birds.

The Tasbeeh of the animlas and birds and the mountains used to declare silently in their manner that everything in this universe and their forms and every atom in them bear witness to the existence of their creator. Allah says,

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالأرْضُ وَمَنْ فِيهِنَّ وَإِنْ مِنْ شَيْءٍ إِلا يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا

"The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [ Allah ] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving." - [QS.17:44]

In this respect two things become clear: firstly, everything in the Universe perform the Tasbeeh of Allah and, secondly, men and Jinn are unable to perceive their Tasbeeh. This means that in actual fact these parts of the Univers is busy singing Allah praises. But this Tasbeeh cannot be perceived by men. But sometimes such Tasbeeh is made to been seen and heard by the Prophets (alaihissalam) as a sign of a miracle to them. This was one of David specialities.

Qatadah said that David was granted power in worship and understanding in submission (Islam). There is athar of Abdullah bin Abbas, radhiyallahu 'anhu that David has for the sake of division of work, divided them into four days, one solely for Ibaadah, one day forjudging cases in disputes, one day for himself and one day for preaching and guidance of Bani Israel. David would stay up at night and fast half of the time, four thousand men guarded him every day and night. It was narrated from 'Amr bin Aws that he heard Abdullah bin Amr bin Al-'As said, "The Messenger of Allah (ﷺ) said,

أَحَبُّ الصِّيَامِ إِلَى اللَّهِ عَزَّ وَجَلَّ صِيَامُ دَاوُدَ عَلَيْهِ السَّلاَمُ كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا وَأَحَبُّ الصَّلاَةِ إِلَى اللَّهِ صَلاَةُ دَاوُدَ كَانَ يَنَامُ نِصْفَ اللَّيْلِ وَيَقُومُ ثُلُثَهُ وَيَنَامُ سُدُسَهُ‏

'The most beloved of fasting to Allah is the fasting of Dawud, peace be upon him. He used to fast one day and not the next. And the most beloved of prayer to Allah, is the prayer of Dawud. He used to sleep half the night, spend one-third of the night in prayer and sleep for one-sixth of it.'" - [Sunan an-Nasa'i; Sahih]

But among those days, most importance was granted to the day set aside solely for worship of Allah. In actual fact no other day of his was ever completely devoid of Ibaadat, but one day was specially set out for it. During that day no other work was touched. David used to close the doors around him as he proceeded with glorifying Allah and praising His name, so that there can be no disturbance. In other words, there was only one day when it was extremely difficult to reach him as he was completely cut off from Bani Israel, when as on the other days there was always a chance to meet him in cases of unforseen circumstances.
Even though the setting aside of a special day for Ibaadat is in itself a praiseworthy deed, in such a manner that a person has no contact at all with other human beings, yet is it something which would be against the aims and objects of being "a Prophet” or of being ” a Khalifa on earth.” Moreover Allah did not create David to be secluded ascetic, but instead made him a prophet and granted him vicegerency and sent him for the leadership and guidance of his people. Similarly his life's main aim was "guidance of his people” and of worship "service .”

Hence, Allah wanted to test him by sending two angels, in human form, who requested admission to his presence. But they found that this was his day of worship, and the guards prevented them from entering. So the two scaled the wall of his private apartment to reach him. He was not aware of their arrival while he was praying, but suddenly the two were sitting in front of him. Allah said,

وَشَدَدْنَا مُلْكَهُ وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ

"And We strengthened his kingdom and gave him wisdom and discernment in speech." - [QS.38:20]

وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ

"And has there come to you the news of the adversaries, when they climbed over the wall of [his] prayer chamber." - [QS.38:21]

إِذْ دَخَلُوا عَلَى دَاوُدَ فَفَزِعَ مِنْهُمْ قَالُوا لا تَخَفْ خَصْمَانِ بَغَى بَعْضُنَا عَلَى بَعْضٍ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَلا تُشْطِطْ وَاهْدِنَا إِلَى سَوَاءِ الصِّرَاطِ

"When they entered upon David and he was alarmed by them? They said, "Fear not. [We are] two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed [it] and guide us to the sound path." - [QS.38:22]

إِنَّ هَذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي الْخِطَابِ

"Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech." - [QS.38:23]

قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَى نِعَاجِهِ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَى بَعْضٍ إِلا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ وَظَنَّ دَاوُدُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ

"[David] said, "He has certainly wronged you in demanding your ewe [in addition] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah ]." - [QS.38:24]

فَغَفَرْنَا لَهُ ذَلِكَ وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ

"So We forgave him that; and indeed, for him is nearness to Us and a good place of return." - [QS.38:25]

At this stage the Qur'an turns away from the judgement as it seems logical to anyone with thinking faculties, that David's judgement was correct, and only emphasized and highlighted that part of the story which dealt with guidance viz performing an injustice on others by force of your might. Anyway, after giving judgement, David immediately became aware of the fact that Allah had tested him. He immediately understood and repented with sincerity, prostrating to Allah and begging for forgiveness. Allah accepted his plea for forgiveness and gave him this advice,

يَا دَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الأرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ

"[We said], 'O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah.' Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Account." - [QS.38:26]

Then the clay said, "O my brothers and sisters, there is absolutely no doubt therein that to worship Allah and to glorify Him and to praise Him, is the main objective in the life of any Muslim. However, for those whom Allah had chosen for the guidance of mankind or for the service of mankind, it is better to remain busy with delivering the duty for which they had been chosen, than to be busy with secluding themselves from the rest of mankind, spending their whole life in worship, or busy spending time maintaining their power, then ultimately abandoning their duties. And Allah knows best."

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الأرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ

"Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient." - [QS.24:55]

Bahasa

References :
- The History of al-Tabari, The Children of Israel, Volume III, Translated by William M. Brinner, SUNY Press.
- Maulana Hifzur Rahman Soeharwy, Qasasul Ambiyaa, Idara Impex

The Staff of Sulaiman

I am a wood-eating ant. Some people call me a termite. People call our kind white ants in order to distinguish us from the ordinary ants. But in fact we are not white ants. We only consent to it because many people know us as such. We are of a slightly higher rank than normal ants. I am called an earth ant. We are pale colored and our way of life is somewhat strange. Sometimes we dig in the earth and build houses that can hold six hundred thousand ants. Even though we live underground we have an airing system and we sometimes build parallel tunnels under the ground. Each tunnel is located directly under the other.

Moreover, we fix the pebbles of sand and dust with our saliva so that these barriers become like human cement as they are so solid. The king of the white ants lives long, and the queen is responsible for laying eggs. During her life span, the queen lays around ten million eggs and then these eggs hatch to become soldiers and workers, both males and females. The white ant soldiers are bigger in size than the workers and their heads are large and solid.

When we, white ants, attack another ant city, the soldiers are in the lead of the army but in front of them stand the commandos. The commando ants have long noses that resemble a beak and when ordinary ants attack these beaked-ants they secrete a sticky liquid that sticks to the neck of the enemy soldier ant like glue. In this way we paralyze our enemies and win. We feed mainly on wood. Our stomach contains certain kinds of bacteria that help us digest wood and make it tasty, just like the most delicious food of the humans.

White ants have special migrations where we go out in large numbers once in a lifetime. We fly in huge swarms of males and females in search of new homes. Most of us fall prey to birds and animals or we die because of other reasons. Then a male and female survive from this group and instantly start digging a new home after they get rid of their wings that they now have no use for. After that, they get married in their underground house and start establishing a new colony. In this way it takes only two of us to produce a whole new generation.

That's my social life. But, let me tell you about something! While we were just tiny ants that live in our houses, we used to hear many different stories about the relationships between Jinn and people. In spite of our tiny size we realized that these relationships were really a weapon for the Jinn. Allah 'azza wa-jall had subjected the Jinn to Prophet Sulaiman (Solomon), peace be upon him, in order to serve him. The Jinn could dive deep into the seas, they could build whatever Prophet Sulaiman, peace be upon him, wanted, like castles and houses within days, they could pave roads in just hours.

This subjection happened only in the time of Prophet Sulaiman, peace be upon him, to go against an old law that had separated the Jinn from the humans. This subjection of the Jinn was one of Prophet Sulaiman's miracles that Allah 'azza wa-jall granted him. And people witnessed many supernatural things that the Jinn could do while human beings could not. Therefore, people's belief in Allah 'azza wa-jall was supposed to increase. Moreover, their realization of Allah's Infinite Power was supposed also to increase. 

But what happened was that myths and illusions started to spread. People started to believe in the ability of the Jinn without attributing the miracle to Allah 'azza wa-jall. Ignorant people went so far as to say that the jinn know the Ghayb, all that is hidden. Being an ant, I do not know who spread this ridiculous rumor. For none knows the Ghayb save Allah 'azza wa-jall, not the jinn, not the humans, not the Prophets, and not the angels.

I know that the Jinn do not know the Ghayb. My great-great grandfather to be the sole evidence of proof in the case that the Jinn do not know the Ghayb. Let me tell you what happened.

When my great-great grandfather was flying with a thousand of my kind, he suddenly fell. One of his wings had come off while he was flying. Where do you think he landed? In the mihrab of Prophet Sulaiman, peace be upon him, where he used to worship Allah 'azza wa-jall. As soon as he had fallen, he got rid of his other wing and started exploring the place. He felt a little bit dizzy after his fall but, he felt even dizzier when he started walking about the mihrab.

The greatness of the mihrab surpassed the ability of an ant's mind to even comprehend. The floors were made of marble covered with carpets; the walls were made of pure crystal, there was no ceiling and Prophet Sulaiman's chair was made of gold. Prophet Sulaiman, peace be upon him, was sitting on his chair and was supporting his chin with a staff he was holding in his hand. No one dared to barge in on the mihrab while Prophet Sulaiman, peace be upon him, was in a state of worship.

He realized that he had made a fatal mistake for he was the only creature that had dared to enter Prophet Sulaiman's mihrab. What would happen if he were to raise his head and see my great-great grandfather? He told himself that he should greet him so he would not be surprised by his presence. He whispered, "Greetings upon the Prophet king Sulaiman the wise. Sir, I am an ant that has fallen here by mistake. I seek your forgiveness. If you would show me the door, I will leave." Prophet Sulaiman, peace be upon him, did not answer.

He raised his voice higher but Prophet Sulaiman, peace be upon him, remained silent. He came closer to him and raised his head to look at the Prophet Sulaiman's reverent, beautiful and graceful face. His eyes were open and staring at the space of ground before him. He was not blinking. My great-great grandfather said to himself that Prophet Sulaiman, peace be upon him, might be absorbed in his prayer and so my great-great grandfather stood still. A long time passed and he did not move.

He came closer to Prophet Sulaiman, peace be upon him, and said in a weak voice, "Sir King Sulaiman! I am hungry. It is my mealtime and there is not even one piece of wood in the whole room except for the staff you are leaning on. What should I do?"  Prophet Sulaiman, peace be upon him, did not answer, so my great-great grandfather came closer to him and repeated a new petition. He explained that he was hungry and that the staff Prophet Sulaiman, peace be upon him, was leaning on was his only food. Despite all this, my great-great grandfather remained silent. 

The night passed and morning came and Prophet Sulaiman, peace be upon him, still did not move. The realization suddenly hit my great-great grandfather that Prophet Sulaiman, peace be upon him, was dead. The whiteness of his lips; the grayness of his face and his still silence, were things that told him that Prophet Sulaiman, peace be upon him, was dead. My great-great grandfather prayed long for his pure soul and then advanced towards the staff. It was sustenance provided by Allah 'azza wa-jall.

He started eating the staff. Ah! It was made out of the wood of carob. "This staff reminds me of the destruction that will befall Prophet Sulaiman's house," my great-great grandfather thought while eating. "O generous Prophet, peace and blessings be upon you, you are kind whether dead or alive, for even though you are dead you feed me your staff. How noble you are!" he said to himself. He started eating again. It took him days to eat a part of it. Then the body suddenly became unbalanced and Prophet Sulaiman, peace be upon him, fell to the ground. My great-great grandfather did not mean to do that. As soon as Prophet Sulaiman, peace be upon him, fell to the ground, my great-great grandfather felt his whole body shaking.

The Jinn were passing by the mihrab and when they saw Prophet Sulaiman's body sprawled on the ground, they began to spread the news. Prophet Sulaiman's ministers entered the mihrab and found him dead. The Jinn stopped working after learning of Prophet Sulaiman's death because they realized that they were now free from their subjection to Prophet Sulaiman, peace be upon him. It took a while for the people to discover that Prophet Sulaiman, peace be upon him, had died a long time ago and all this while the jinn were working oblivious to everything. His death was from the Ghayb and so the jinn did not know about it. The proof was made clear.

My great-great grandfather, the small ant, uncovered what he uncovered and dispelled the lie of the Jinn knowing the Ghayb. He was the means to exposing the truth when he let the staff fall. Even though his mouth can hardly be seen, he let the curtain fall on the wide reign of Prophet Sulaiman, peace be upon him. It was a reign in which both the biggest and smallest creatures took part.  Surprisingly, the smallest and most simple creature was the one that let the curtains fall on it.

Praise be to He Who gives and takes, and gives reign and takes it again. Praise be to He Who made a beginning and an ending for every thing. Praise be to Allah 'Azza wa-Jalla for the beginning and the end.

أَفَلَمْ يَرَوْا إِلَى مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِنَ السَّمَاءِ وَالأرْضِ إِنْ نَشَأْ نَخْسِفْ بِهِمُ الأرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا مِنَ السَّمَاءِ إِنَّ فِي ذَلِكَ لآيَةً لِكُلِّ عَبْدٍ مُنِيبٍ

"Then, do they not look at what is before them and what is behind them of the heaven and earth? If We should will, We could cause the earth to swallow them or [could] let fall upon them fragments from the sky. Indeed in that is a sign for every servant turning back [to Allah ]." - [QS.34:9]

Bahasa

Reference :
- Ahmad Bahjat, Animals in The Glorious Qur'an, Islamic e-Books

Three Hundred

Vulture asked the clay, "O my brother, it was said that the battle between Talut army and the Philistines prefigures the battle of Badr. So, tell us about the Battle of Badr!" The clay said, "Talut departed with three hundred and nineteen men, at Badr, a small number of Muslims would face a much larger army and defeat it. The Muslim army numbered about three hundred, most of whom were from among the Ansaar. Narrated Al-Bara, radhiyallahu 'anhu,

كُنَّا نَتَحَدَّثُ أَنَّ أَصْحَابَ بَدْرٍ ثَلاَثُمِائَةٍ وَبِضْعَةَ عَشَرَ، بِعِدَّةِ أَصْحَابِ طَالُوتَ الَّذِينَ جَاوَزُوا مَعَهُ النَّهَرَ، وَمَا جَاوَزَ مَعَهُ إِلاَّ مُؤْمِنٌ‏.‏

"We used to say that the warriors of Badr were over three-hundred-and-ten, as many as the Companions of Thalut who crossed the river with him; and none crossed the river with him but a believer." - [Sahih al-Bukhari]

‘Abdullah ibn ‘Umar, radhiyallahu 'anhu, reported,

أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم خَرَجَ يَوْمَ بَدْرٍ فِي ثَلاَثِمِائَةٍ وَخَمْسَةَ عَشَرَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ اللَّهُمَّ إِنَّهُمْ حُفَاةٌ فَاحْمِلْهُمُ اللَّهُمَّ إِنَّهُمْ عُرَاةٌ فَاكْسُهُمُ اللَّهُمَّ إِنَّهُمْ جِيَاعٌ فَأَشْبِعْهُمْ ‏"‏ ‏.‏ فَفَتَحَ اللَّهُ لَهُ يَوْمَ بَدْرٍ فَانْقَلَبُوا حِينَ انْقَلَبُوا وَمَا مِنْهُمْ رَجُلٌ إِلاَّ وَقَدْ رَجَعَ بِجَمَلٍ أَوْ جَمَلَيْنِ وَاكْتَسَوْا وَشَبِعُوا

"The Messenger of Allah (ﷺ) went out on the day of Badr along with three hundred and fifteen (men). The Messenger of Allah (ﷺ) said, 'O Allah, they are on foot, provide mount for them; O Allah , they are naked, clothe them; O Allah, they are hungry, provide food for them.' Allah then bestowed victory on them. They returned when they were clothed. There was no man of them but he returned with one or two camels; they were clothed and ate to their fill." - [Sunan Abi Dawud; Hasan by Al-Albani]

This battle took place on the 17th of Ramadaan 2 AH. The reason for it was that the Prophet (ﷺ) had gone out with some of his Companions to intercept a Quraysh caravan that was returning from Syria to Makkah. He did not want to fight, but the caravan, which was led by Abu Sufyaan, escaped after sending word to Quraysh to mobilize troops to protect the caravan. So Quraysh sent out approximately one thousand fighters, including six hundred men in annour and one hundred horsemen in armour in addition to the infantry who wore annour. There were also seven hundred camels, and singers beating drums and singing songs insulting the Muslims.
The Muslim army had with them seventy camels and only two or three horses. Small groups took it in turns to ride the camels. Before battle was joined, the Prophet (ﷺ) wanted to consult his Companions, especially the Ansaar, about engaging in battle. The Muhaajiroon were in favour of fighting, and spoke well. Then the Ansaar realized that he was waiting for them to speak, so Sa‘d ibn Mu'aadh, who was the leader of the Ansaar, said,
“O Messenger of Allah, we believe in you, we declare your truth, and we witness that what you have brought is the truth, and we have given you our word and agreement to hear and obey; so go where you wish, we are with you. By Allah, if you were to ask us to cross this sea and you plunged into it, we would plunge into it with you, and not a man would stay behind. We do not dislike the idea of meeting your enemy tomorrow. We are experienced in war, trustworthy in combat. It may well be that Allah will let us show you something which will bring you joy, so take us along with Allah’s blessing.” Others said likewise, and the Messenger was delighted at that. Then he said, “ Forward with the blessings of Allah, and be of good cheer, for Allah has promised me one of the two parties, either the caravan or the army.”

Then the Prophet (ﷺ) went on until he reached the closest water to Badr and camped there. Al-Hubaab ibn al-Mundhir said to him, “ O’ Messenger of Allah, is this a place that Allah has ordered you to occupy, so that we can neither advance nor withdraw from it, or is it a matter of opinion and military tactics?” The Prophet (ﷺ) replied. “Rather, it is a matter of opinion and military tactics.” Al-Hubaab pointed out that it would be better to go on to another place that was more suitable and where the Muslims would be better able to cut off the water supply of Badr from the mushrikeen. So the Prophet (ﷺ) and his Companions got up and went to the place that Al-Hubaab had suggested. They established themselves there, then Sa‘d ibn Mu‘aadh suggested that a hut be built for the Prophet (ﷺ) behind the Muslim ranks, then if Allah granted them victory, that would be what he wanted, but if the outcome were otherwise, he would be able to mount his camel and go back to the people in Madeenah. Sa‘d said to him, “ O Messenger of Allah, there are people who have stayed behind, and who are just as deeply attached to you as we are. If they thought that you w ould be fighting, they would not have stayed behind.”

The Prophet (ﷺ) prayed for him, and issued commands that a hut be built. When the two groups met, the Prophet (ﷺ) started to straighten the Muslim ranks, encouraging them to fight and to seek martyrdom. He said,
‘‘By the One in Whose hand is my soul, no man will fight and be killed today, bearing that w'ith patience and seeking reward, advancing and not retreating, but Allah will admit him to Paradise.”

Muslim narrated on the authority of " Umar Ibn Al-Khattab who said,

لَمَّا كَانَ يَوْمُ بَدْرٍ ح وَحَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ - وَاللَّفْظُ لَهُ - حَدَّثَنَا عُمَرُ بْنُ يُونُسَ الْحَنَفِيُّ حَدَّثَنَا عِكْرِمَةُ بْنُ عَمَّارٍ حَدَّثَنِي أَبُو زُمَيْلٍ - هُوَ سِمَاكٌ الْحَنَفِيُّ - حَدَّثَنِي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ قَالَ حَدَّثَنِي عُمَرُ بْنُ الْخَطَّابِ قَالَ لَمَّا كَانَ يَوْمُ بَدْرٍ نَظَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِلَى الْمُشْرِكِينَ وَهُمْ أَلْفٌ وَأَصْحَابُهُ ثَلاَثُمِائَةٍ وَتِسْعَةَ عَشَرَ رَجُلاً فَاسْتَقْبَلَ نَبِيُّ اللَّهِ صلى الله عليه وسلم الْقِبْلَةَ ثُمَّ مَدَّ يَدَيْهِ فَجَعَلَ يَهْتِفُ بِرَبِّهِ ‏"‏ اللَّهُمَّ أَنْجِزْ لِي مَا وَعَدْتَنِي اللَّهُمَّ آتِ مَا وَعَدْتَنِي اللَّهُمَّ إِنْ تَهْلِكْ هَذِهِ الْعِصَابَةُ مِنْ أَهْلِ الإِسْلاَمِ لاَ تُعْبَدْ فِي الأَرْضِ ‏"‏ ‏.‏ فَمَازَالَ يَهْتِفُ بِرَبِّهِ مَادًّا يَدَيْهِ مُسْتَقْبِلَ الْقِبْلَةِ حَتَّى سَقَطَ رِدَاؤُهُ عَنْ مَنْكِبَيْهِ فَأَتَاهُ أَبُو بَكْرٍ فَأَخَذَ رِدَاءَهُ فَأَلْقَاهُ عَلَى مَنْكِبَيْهِ ثُمَّ الْتَزَمَهُ مِنْ وَرَائِهِ ‏.‏ وَقَالَ يَا نَبِيَّ اللَّهِ كَذَاكَ مُنَاشَدَتُكَ رَبَّكَ فَإِنَّهُ سَيُنْجِزُ لَكَ مَا وَعَدَكَ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ ‏{‏ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلاَئِكَةِ مُرْدِفِينَ‏}‏ فَأَمَدَّهُ اللَّهُ بِالْمَلاَئِكَةِ ‏.‏ قَالَ أَبُو زُمَيْلٍ فَحَدَّثَنِي ابْنُ عَبَّاسٍ قَالَ بَيْنَمَا رَجُلٌ مِنَ الْمُسْلِمِينَ يَوْمَئِذٍ يَشْتَدُّ فِي أَثَرِ رَجُلٍ مِنَ الْمُشْرِكِينَ أَمَامَهُ إِذْ سَمِعَ ضَرْبَةً بِالسَّوْطِ فَوْقَهُ وَصَوْتَ الْفَارِسِ يَقُولُ أَقْدِمْ حَيْزُومُ ‏.‏ فَنَظَرَ إِلَى الْمُشْرِكِ أَمَامَهُ فَخَرَّ مُسْتَلْقِيًا فَنَظَرَ إِلَيْهِ فَإِذَا هُوَ قَدْ خُطِمَ أَنْفُهُ وَشُقَّ وَجْهُهُ كَضَرْبَةِ السَّوْطِ فَاخْضَرَّ ذَلِكَ أَجْمَعُ ‏.‏ فَجَاءَ الأَنْصَارِيُّ فَحَدَّثَ بِذَلِكَ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَ ‏"‏ صَدَقْتَ ذَلِكَ مِنْ مَدَدِ السَّمَاءِ الثَّالِثَةِ ‏"‏ ‏.‏ فَقَتَلُوا يَوْمَئِذٍ سَبْعِينَ وَأَسَرُوا سَبْعِينَ ‏.‏ قَالَ أَبُو زُمَيْلٍ قَالَ ابْنُ عَبَّاسٍ فَلَمَّا أَسَرُوا الأُسَارَى قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لأَبِي بَكْرٍ وَعُمَرَ ‏"‏ مَا تَرَوْنَ فِي هَؤُلاَءِ الأُسَارَى ‏"‏ ‏.‏ فَقَالَ أَبُو بَكْرٍ يَا نَبِيَّ اللَّهِ هُمْ بَنُو الْعَمِّ وَالْعَشِيرَةِ أَرَى أَنْ تَأْخُذَ مِنْهُمْ فِدْيَةً فَتَكُونُ لَنَا قُوَّةً عَلَى الْكُفَّارِ فَعَسَى اللَّهُ أَنْ يَهْدِيَهُمْ لِلإِسْلاَمِ ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَا تَرَى يَا ابْنَ الْخَطَّابِ ‏"‏ ‏.‏ قُلْتُ لاَ وَاللَّهِ يَا رَسُولَ اللَّهِ مَا أَرَى الَّذِي رَأَى أَبُو بَكْرٍ وَلَكِنِّي أَرَى أَنْ تُمَكِّنَّا فَنَضْرِبَ أَعْنَاقَهُمْ فَتُمَكِّنَ عَلِيًّا مِنْ عَقِيلٍ فَيَضْرِبَ عُنُقَهُ وَتُمَكِّنِّي مِنْ فُلاَنٍ - نَسِيبًا لِعُمَرَ - فَأَضْرِبَ عُنُقَهُ فَإِنَّ هَؤُلاَءِ أَئِمَّةُ الْكُفْرِ وَصَنَادِيدُهَا فَهَوِيَ رَسُولُ اللَّهِ صلى الله عليه وسلم مَا قَالَ أَبُو بَكْرٍ وَلَمْ يَهْوَ مَا قُلْتُ فَلَمَّا كَانَ مِنَ الْغَدِ جِئْتُ فَإِذَا رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَبُو بَكْرٍ قَاعِدَيْنِ يَبْكِيَانِ قُلْتُ يَا رَسُولَ اللَّهِ أَخْبِرْنِي مِنْ أَىِّ شَىْءٍ تَبْكِي أَنْتَ وَصَاحِبُكَ فَإِنْ وَجَدْتُ بُكَاءً بَكَيْتُ وَإِنْ لَمْ أَجِدْ بُكَاءً تَبَاكَيْتُ لِبُكَائِكُمَا ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ أَبْكِي لِلَّذِي عَرَضَ عَلَىَّ أَصْحَابُكَ مِنْ أَخْذِهِمُ الْفِدَاءَ لَقَدْ عُرِضَ عَلَىَّ عَذَابُهُمْ أَدْنَى مِنْ هَذِهِ الشَّجَرَةِ ‏"‏ ‏.‏ شَجَرَةٍ قَرِيبَةٍ مِنْ نَبِيِّ اللَّهِ صلى الله عليه وسلم ‏.‏ وَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ ‏{‏ مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الأَرْضِ‏}‏ إِلَى قَوْلِهِ ‏{‏ فَكُلُوا مِمَّا غَنِمْتُمْ حَلاَلاً طَيِّبًا‏}‏ فَأَحَلَّ اللَّهُ الْغَنِيمَةَ لَهُمْ ‏.‏

"When it was the day on which the Battle of Badr was fought, the Messenger of Allah (ﷺ) cast a glance at the infidels, and they were one thousand while his own Companions were three hundred and nineteen. The Prophet (ﷺ) turned (his face) towards the Qibla. Then he stretched his hands and began his supplication to his Rabb, 'O Allah! Accomplish for me what Thou hast promised to me. O Allah! Bring about what Thou hast promised to me. O Allah! If this small band of Muslims is destroyed. Thou will not be worshipped on this earth." He continued his supplication to his Rabb, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said, 'Prophet of Allah, this prayer of yours to your Rabb will suffice you, and He will fulfill for you what He has promised you.' So Allah, the Glorious and Exalted, revealed (the Qur'anic verse), "When ye appealed to your Rabb for help, He responded to your call (saying): I will help you with one thousand angels coming in succession." So Allah helped him with angels. Abu Zumail said that the hadith was narrated to him by Ibn `Abbas who said: While on that day a Muslim was chasing a disbeliever who was going ahead of him, he heard over him the swishing of the whip and the voice of the rider saying: Go ahead, Haizum! He glanced at the polytheist who had (now) fallen down on his back. When he looked at him (carefully he found that) there was a scar on his nose and his face was torn as if it had been lashed with a whip, and had turned green with its poison. An Ansari came to the Messenger of Allah (ﷺ) and related this (event) to him. He said: You have told the truth. This was the help from the third heaven. The Muslims that day (i.e. the day of the Battle of Badr) killed seventy persons and captured seventy. The Messenger of Allah (ﷺ) said to Abu Bakr and `Umar, radhiyallahu 'anhum, 'What is your opinion about these captives?' Abu Bakr said, 'They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Allah may guide them to Islam.' Then the Messenger of Allah (ﷺ) said, 'What is your opinion, Ibn Khattab?' He said, 'Messenger of Allah, I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over `Aqil to `Ali that he may cut off his head, and hand over such and such relative to me that I may cut off his head. They are leaders of the disbelievers and veterans among them.' The Messenger of Allah (ﷺ) approved the opinion of Abu Bakr and did not approve what I said. The next day when I came to the Messenger of Allah (ﷺ), I found that both he and Abu Bakr were sitting shedding tears. I said, 'Messenger of Allah, why are you and your Companion shedding tears? Tell me the reason. For I will weep, or I will at least pretend to weep in sympathy with you.' The Messenger of Allah (ﷺ) said, 'I weep for what has happened to your companions for taking ransom (from the prisoners). I was shown the torture to which they were subjected. It was brought to me as close as this tree.' (He pointed to a tree close to him.) Then Allah revealed the verse, "It is not befitting for a prophet that he should take prisoners until the force of the disbelievers has been crushed..." to the end of the verse, "so eat ye the spoils of war, (it is) lawful and pure. So Allah made booty lawful for them."

Athough the Muslims were much fewer in number, they gained a great victory, destroyed the army of Quraish and killed most of its leaders. Among the leading men of Quraish who killed were Abu Jahl and Umayyah Ibn Khalaf, who was killed by his former slave, Bilal. Moreover, 70 men of Quraish had been taken prisoners. Narrated Jabir bin `Abdullah,

لَمَّا كَانَ يَوْمَ بَدْرٍ أُتِيَ بِأُسَارَى، وَأُتِيَ بِالْعَبَّاسِ وَلَمْ يَكُنْ عَلَيْهِ ثَوْبٌ، فَنَظَرَ النَّبِيُّ صلى الله عليه وسلم لَهُ قَمِيصًا فَوَجَدُوا قَمِيصَ عَبْدِ اللَّهِ بْنِ أُبَىٍّ يَقْدُرُ عَلَيْهِ، فَكَسَاهُ النَّبِيُّ صلى الله عليه وسلم إِيَّاهُ، فَلِذَلِكَ نَزَعَ النَّبِيُّ صلى الله عليه وسلم قَمِيصَهُ الَّذِي أَلْبَسَهُ‏.‏ قَالَ ابْنُ عُيَيْنَةَ كَانَتْ لَهُ عِنْدَ النَّبِيِّ صلى الله عليه وسلم يَدٌ فَأَحَبَّ أَنْ يُكَافِئَهُ‏.‏

"When it was the day (of the battle) of Badr, prisoners of war were brought including Al-Abbas who was undressed. The Prophet (ﷺ) looked for a shirt for him. It was found that the shirt of `Abdullah bin Ubai would do, so the Prophet (ﷺ) let him wear it. That was the reason why the Prophet (ﷺ) took off and gave his own shirt to `Abdullah. (The narrator adds, "He had done the Prophet (ﷺ) some favor for which the Prophet liked to reward him.")" - [Sahih al-Bukhari]

On the day of Badr, the Prophet (ﷺ) ordered that the corpses of twenty-four leaders of Quraish should be thrown into one of the dirty dry wells of Badr. It was a habit of the Prophet (ﷺ) that whenever he conquered some people, he used to stay at the battlefield for three nights. So, on the third day of the battle of Badr, he ordered that his she-camel be saddled, then he set out, and his Companions followed him saying among themselves, “Definitely he (i.e., the Prophet (ﷺ)) is proceeding for some great purpose.” When he (ﷺ) halted at the edge of the well, he (ﷺ) addressed the corpses of the Quraishi by their names and their fathers’ names, “O so-and-so, son of so-and-so and O so-and-so, son of so-and-so! Would it have pleased you if you had obeyed Allah and His Messenger? We have found true what our Rabb promised us. Have you too found true what your Rabb promised you?” " Umar said, “ O Allah 's Messenger! You are speaking to bodies that have no souls!” The Prophet (ﷺ) said, "By Him in Whose Hand Muhammad's soul is, you do not hear, what I say better than they do."
Commenting on this narration, Qatadah said, "Allah brought them to life (again) to let them hear him, to reprimand them and slight them and take revenge over them and caused them to feel remorseful and regretful."

At Badr, the angels participated in fighting. Al-Bukhari narrated on the authority of Rafi' Al-Zurqi who was one of the Badr warriors that Jibril came to the Prophet (ﷺ) and said,

"‏ مَا تَعُدُّونَ أَهْلَ بَدْرٍ فِيكُمْ قَالَ مِنْ أَفْضَلِ الْمُسْلِمِينَ ـ أَوْ كَلِمَةً نَحْوَهَا ـ قَالَ وَكَذَلِكَ مَنْ شَهِدَ بَدْرًا مِنَ الْمَلاَئِكَةِ ‏"

"How do you look upon the warriors of Badr among yourselves?" The Prophet (ﷺ) said, "As the best of the Muslims." or said a similar statement. On that, Jibril said, "And so are the Angels who participated in the Badr (battle)."

In this context, Ibn Ishaq reported that Waqid Al-Laith said that I was pursuing a polytheist at Badr to smite him, when his head fell off before I could get at him with my sword, and I knew that someone else had killed him. Ibn ' Abbas, radhiyallahu 'anhu, said that the Angels did not fight in any battle but Badr. In the other battles they were there as reinforcements, but they did not fight.

The first one of the Muslim army who died a martyr was Mahja', the slave of ' Umar Ibn Al-Khattab; the second was Harithah Ibn Suraqah. Both Al-Bukhari and Muslim narrated on the authority of Anas that Harithah was martyred on the day (of the battle) of Badr, and he was a young boy then. His mother, Umm Ar-Rubaiy'i bint Al-Bara', came to the Prophet (ﷺ) and said,

يا رسول الله ألا تحدثني عن حارثة‏.‏ وكان قتل يوم بدر، فإن كان في الجنة صبرت، وإن كان غير ذلك اجتهدت عليه في البكاء، فقال‏:‏ ‏ "‏يا أم حارثة إنها جنان في الجنة، وإن ابنك أصاب الفردوس الأعلى‏"

"O Messenger of Allah! Will you not tell me about Harithah? (He was killed in the battle of Badr). If he is in Jannah I shall show endurance, but if he has met another fate, I may exert myself in weeping for him." He (ﷺ) replied, "O mother of Harithah, in in the gardens of Jannah there are many ranks, and your son has attained Al-Firdaus, the highest."

Then the clay said, "O my brothers and sisters, people do not appreciate health until they are struck down by sickness, nor do they value wealth until poverty besets them. And who were capable of learning faster than the Muhajirin and the Ansar from the lessons of the past? Islam entered Madinah at a time when the forces of unbelief were pursuing it from even- angle, and the Muslims sought refuge in their new settlement as soldiers would seek refuge in their fortress. They kept themselves prepared so that no one might attack them from any direction. They had learnt bitterly from the years of experience in Makkah that weakness led to humiliation and tribulation."

وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ

"And already had Allah given you victory at [the battle of] Badr while you were few in number. Then fear Allah; perhaps you will be grateful." - [QS.3:123]

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References :
- Dr. Mustafa as-Sibaa'ie, The Life of Prophet Muhammad Highlight and Lesson, IIPH
- Ibn Kathir, The Battles of the Prophet, Dar al-Manarah
- Muhammad al-Ghazali, Fiqh-us-Seerah, IIFSO