Al-Anfāl: (17) "It was not you who killed them, but it was Allāh Who killed them..."

Issues Discussed Here:

Mujāhid reported that on the Day of Badr, people disputed, each claiming, "I killed this one," and "I killed that one." In response, Allāh revealed this verse, meaning that the great victory achieved was not solely due to your actions, but rather through Allāh's assistance.

It is narrated that when the Quraysh arrived, the Messenger of Allāh (peace be upon him) said: "These are the Quraysh, they have come with their arrogance and boasting, denying Your Messenger. (O Allāh, I ask of You what You have promised me)." Then Jibrīl (Gabriel) descended and said: "Take a handful of dust and throw it at them." When the two armies met, the Prophet (PBUH) asked 'Alī to give him a handful of the gravel from the valley. He threw it at their faces, saying, "May your faces be disfigured!" Not a single polytheist remained who was not struck in the eye by it, and they fled.

The author of Al-Kashshāf states that the fa' (then/so) in {فلم تقتلوهم} (So it was not you who killed them) is the answer to an omitted conditional clause, meaning: If you boast about killing them, then know that it was not you who killed them, but Allāh killed them.

Then Allāh says: {وما رميت إذ رميت ولاكن الله رمى} (And you did not throw when you threw, but it was Allāh Who threw). This refers to the handful of gravel you threw. In reality, you did not throw it, because your throw only reaches as far as the throw of any ordinary human. Rather, Allāh threw it, as He conveyed the particles of that dust to their eyes. Thus, the form of the throwing originated from the Messenger (PBUH), but its effect originated solely from Allāh. For this reason, the negation and affirmation are both correct in this context.

Our scholars use this verse as evidence that the actions of human beings are created by Allāh, the Exalted.

The basis for this argument is Allāh's statement: {فلم تقتلوهم ولاكن الله قتلهم} (It was not you who killed them, but it was Allāh Who killed them). It is known that the believers inflicted wounds, so this indicates that the occurrence of those actions was from Allāh. Furthermore, the statement {وما رميت إذ رميت} (And you did not throw when you threw) affirms that the Prophet (PBUH) was a thrower, yet negates that he was the thrower. Therefore, it must be interpreted that he threw it by his own acquisition (kasb), but Allāh created the act (khalq).

If it is argued: Regarding {فلم تقتلوهم ولاكن الله قتلهم}, there are several interpretations:

1. The killing of the disbelievers was only made possible through Allāh's help, support, and confirmation, so this attribution is correct.
2. The wounding was attributed to them, but the taking of the soul was attributed to Allāh. The meaning would be: You did not cause them to die, but Allāh caused them to die.

And regarding {وما رميت إذ رميت ولاكن الله رمى}: The Qāḍī (Judge) mentioned several points:

1. A single throw would not cause the dust particles to reach their eyes; conveying the parts of the dust to their eyes was only through Allāh's conveyance.
2. The dust the Prophet (PBUH) threw was little, making it impossible for that amount to reach the eyes of all the enemies. This indicates that Allāh added other particles of dust to it and conveyed them to their eyes.
3. At the moment of his throw, Allāh cast terror (ru'b) into their hearts. Thus, the meaning of {ولاكن الله رمى} (but it was Allāh Who threw) is that Allāh threw terror into their hearts.

The Reply: Everything you mentioned is a deviation from the apparent meaning (ẓāhir), and the default in speech is the literal meaning (ḥaqīqah).

If they argue further: Rational proofs prevent us from asserting that the actions of the servant are created by Allāh, the Exalted. We reply: Far from it! The rational proofs are on our side, and the transmitted proofs confirm the correctness of our position. Therefore, you cannot deviate from the apparent meaning to the figurative (majāz). And Allāh knows best.

The word {ولاكن} (but) was recited with the takhfīf (lightening) of the lām (i.e., wa lākin) with the following word in the nominative case (e.g., wa lākinna Allāha qātalahum).

There are three opinions regarding the reason for the revelation of this verse:

1. The majority of commentators: It was revealed concerning the Day of Badr. The meaning is that the Prophet (PBUH) took a handful of gravel and threw it at the faces of the people, saying, "May your faces be disfigured!" Nothing remained of the polytheists except that something from it entered their eyes and nostrils. That throw was the cause of their defeat, and this verse was revealed concerning it.
2. The second opinion: It was revealed on the Day of Khaybar. It is narrated that the Prophet (PBUH) took a bow at the gate of Khaybar and shot an arrow. The arrow flew until it killed Ibn Abī al-Ḥuqayq while he was on his horse, and then {وما رميت إذ رميت ولاكن الله رمى} was revealed.
3. The third opinion: It was revealed concerning the killing of Abī ibn Khalaf on the Day of Uhud. He came to the Prophet (PBUH) with a decayed bone and said, "O Muhammad, who will give life to this while it is decayed?" The Prophet (PBUH) replied, "Allāh will give it life, then He will cause you to die, then He will resurrect you, and then He will admit you to the Fire." He was captured on the Day of Badr, and when ransomed, he told the Messenger of Allāh: "I have a horse that I feed a measure of grain daily, so that I may kill you with it." The Prophet (PBUH) said: "(Rather, I will kill you, if Allāh wills)." When the Day of Uhud arrived, Abī charged on that horse until he approached the Messenger (PBUH). Some Muslims intercepted him to kill him, but the Prophet (PBUH) said: "Stand back," and threw a spear at him, breaking one of his ribs. He was carried away and died on the road. This verse was revealed concerning that incident.

The most sound opinion is that this verse was revealed concerning the Day of Badr. Otherwise, extraneous material would enter the narrative, which is unsuitable. It is not unlikely that this verse encompasses all such incidents, as the lesson is derived from the generality of the wording, not the specificity of the cause.

Regarding Allāh's statement: {وليبلِيَ المؤمنين منه بلاءً حسناً} (And that He might confer His favor upon the believers with a good favor from Him), this is connected to {ولاكن الله رمى} (but it was Allāh Who threw). The meaning of this iblā' (trial/testing) here is favor/blessing (in'ām), meaning He bestowed upon them a great favor through victory, spoils of war, reward, and recompense.

Al-Qāḍī said: If commentators had not agreed to interpret iblā' here as favor, it could have meant the trial of obligation (miḥnah bi-al-taklīf) in the subsequent Jihad, such that it could be argued that what Allāh did on the Day of Badr was the cause for the imposition of difficult obligations upon them in later battles.

Finally, Allāh concludes this with: {إن الله سميع عليم} (Indeed, Allāh is Hearing, Knowing). Meaning, He hears your speech and knows the state of your hearts. This serves as a warning and admonition, lest the servant be deceived by the outward appearances of matters, and to know that the Creator, the Exalted, is aware of everything hidden in intentions and hearts.

{ذالكم وأن الله موهن كيد الكافرين * إن تستفتحوا فقد جآءكم الفتح وإن تنتهوا فهو خير لكم وإن تعودوا نعد ولن تغنى عنكم فئتكم شيئا ولو كثرت وأن الله مع المؤمنين} (18)

(This is a continuation of the discourse, leading into the next verse.)