| Al 'Imran: (123) And indeed, Allah had already given you victory...

Regarding the structure (Nathm) of the verses, there are two views:

The First View: That after Allah mentioned the Battle of Uhud, He followed it by mentioning the Battle of Badr. This is because on the day of Badr, the Muslims were in the utmost state of poverty and inability, while the disbelievers were in the utmost state of strength and power. Allah then granted victory to the Muslims over the polytheists. This serves as one of the strongest proofs that a rational person must seek their goals and desires only through reliance upon Allah and seeking His aid.

The purpose of mentioning this story is to affirm His saying:

{And if you are patient and fear Allah, their plot will not harm you at all} (Al 'Imran: 120) And to affirm His saying: {And in Allah let the believers put their trust} (Al 'Imran: 122)

The Second View: That Allah recounted how both parties (the two groups mentioned previously) intended to fail (or falter).

Then He said: {And Allah is the Ally of them both, and in Allah let the believers put their trust}. This means: for one whom Allah is the Helper and Supporter, how fitting is it for him to exhibit failure, cowardice, and weakness? He then emphasized this with the story of Badr, where the Muslims were extremely weak, but because Allah was their supporter, they achieved their objective and overcame their adversaries. This is the case here as well. This establishes the rationale for the structure.

In this verse, there are several issues (Masā'il):

There are differing opinions:

1. The First Opinion: Badr is the name of a well belonging to a man named Badr, so the well was named after its owner. This is the view of Al-Sha'bi.
2. The Second Opinion: It is the name of the well, just as a place is named without transferring the name of its owner to it. This is the view of Al-Waqidi and his teachers, who rejected Al-Sha'bi's view. It is a water source located between Mecca and Medina.

This is the plural of dhalīl (lowly). Al-Wahidi stated: The origin for the pattern fa'īl (فعيل) when it is an adjective is to be pluralized as fa'alā' (فعلاء), like ẓarīf (clever) becoming ẓurafā' (clever ones), kathīr (many) becoming katharā' (many ones), and sharīk (partner) becoming shurakā' (partners).

However, the form fa'alā' was avoided in cases of intensification (doubling of letters) because if they had said qalīl (few) becoming qalalā' (few ones) or khalīl (friend) becoming khalalā' (friends), two letters of the same kind would have gathered. Therefore, they resorted to the pattern af'ilah (أفعلة), as af'ilah is one of the plurals for fa'īl, like jarīb (a measure) becoming ajribah (measures), and qafīz (a measure) becoming aqfizah (measures). Thus, they made adhillah the plural of dhalīl.

The author of Al-Kashshāf said: Adhillah is the plural of paucity (jam' al-qillah). The plural of paucity was mentioned to indicate that despite their lowliness, they were few in number.

This is in the accusative case, functioning as a circumstantial clause (ḥāl). They were lowly for several reasons:

1. Contradiction with Glory: Allah says: {And to Allah belongs all glory, and to His Messenger, and to the believers} (Al-Munafiqun: 8). Therefore, this dhull (lowliness) must be interpreted in a way that does not contradict the meaning of this verse. This means interpreting it as a scarcity in number, weakness in condition, lack of arms and wealth, and inability to resist the enemy. The meaning of dhull here is weakness in resistance, and its opposite, ʿizz (glory/might), is strength and dominance. It is narrated that the Muslims numbered just over three hundred, and among them, there was only one horse. Most of them were on foot, and sometimes a group would ride a single camel. The disbelievers were nearly a thousand fighters, possessing one hundred horses, abundant weaponry, and full equipment.
2. Perception of the Disbelievers: Perhaps what is meant is that they were considered lowly in the estimation and belief of the polytheists due to their small numbers and meager arms. This is similar to what Allah recounted about the disbelievers when they said: {The mightiest will surely expel the weakest from it} (Al-Munafiqun: 8).
3. Psychological Impact: The Companions had witnessed the strength and wealth of the disbelievers in Mecca, and up to that time, they had not managed to overcome them. Therefore, the awe of the disbelievers remained in their hearts, and their greatness was established in their souls. For this reason, they feared and were apprehensive of them.

Then Allah Almighty said: {So fear Allah} (i.e., remain steadfast with the Messenger), {that you may be grateful}. This gratitude is either for the victory Allah bestowed upon them through their piety, or so that Allah may bestow another favor upon them for which they will be grateful. Gratitude is placed in the position of the favor itself because it is the cause of it.

! 7 < { When you said to the believers, "Is it not sufficient for you that your Lord should support you with three thousand angels sent down?" } > 7

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