Al-Anfal (The Spoils of War): Verse 48

Commentary on Verse 48

This verse is part of the enumeration of blessings bestowed upon the people of Badr. Several issues arise here:

There are several possibilities for the operative word governing idh (when):

1. It is understood as an imperative: "Mention when Satan made their deeds fair to them."
2. It is coordinated with the preceding mention of blessings: "And mention when He showed you [the enemy] and when Satan made their deeds fair."
3. It is coordinated with the description of their departure: "Do not be like those who went forth from their homes out of pride and showing off to people, and when Satan made their deeds fair to them."

There are two main views on how Satan beautified their deeds:

1. Whispering (Waswasa): Satan deceived them merely through whispering, without physically transforming into a human form. This is the view of Al-Hasan and Al-Asamm.
2. Physical Transformation: Satan appeared in the form of a human being. It is narrated that when the polytheists intended to march to Badr, they feared Banu Bakr ibn Kinanah because they had previously killed one of their men, and they were not secure from an attack from behind. Therefore, Iblis took the form of Suraqah ibn Malik ibn Ju'sham (a prominent figure among Banu Bakr) leading a contingent of devils, carrying a banner. He declared: "No one among the people can overcome you today, and indeed, I am your neighbor and protector against Banu Kinanah." When Iblis saw the descent of the angels, he turned back on his heels. It is also reported that his hand was in the hand of Al-Harith ibn Hisham. When Iblis retreated, Al-Harith asked him, "Are you abandoning us at this moment?" He replied, "Indeed, I see what you do not see," and he struck Al-Harith in the chest before fleeing.

Sub-Questions Regarding the Story:

Question 1: What is the wisdom in Satan changing his form to that of Suraqah? The answer is that it served as a great miracle for the Prophet (peace be upon him). When the Quraysh leaders returned to Mecca, they claimed that Suraqah had routed the people. When this reached Suraqah, he swore, "By Allah, I was unaware of your march until the news of your defeat reached me." At that point, it became clear to the people that the person they saw was not Suraqah but a devil.

If it is argued: If Iblis was present in the battle, possessing immense power, why did he not defeat the Muslim armies? The answer: Because he saw Jibril (Gabriel) accompanied by a thousand angels among the Muslim army, which caused him to fear and flee.

If it is argued: Following this logic, all Muslim armies should be defeated, as Iblis can assume human form to aid the disbelievers. If he cannot do this in other battles, how can you attribute this action to him specifically in the Battle of Badr? The answer: Perhaps Allah Almighty only permitted him to change his form in that specific event, and not in other battles.

Question 2: If Allah changed his form to that of a human, did he cease being a devil and become human? The answer: A human is defined by their rational soul (jawhar naatiq). The souls of devils are fundamentally different from the souls of humans. Therefore, changing the outward form does not necessitate a change in essence. This incident serves as one of the textual proofs that humanity is not defined merely by outward structure or specific appearance.

Question 3: What is the meaning of Satan's statement, "No one among the people can overcome you today," especially since they were numerically superior? The answer: Although they were numerous, they observed that the influence of Muhammad (PBUH) was increasing daily, and every prophecy he made came true. For this reason, they were extremely fearful of the Muslims. Iblis made this statement to remove the fear from their hearts. Alternatively, it might mean he was assuring them specifically against the harm of Banu Bakr ibn Kinanah, having appeared as their leader and saying, "Indeed, I am your neighbor." The meaning of jaar (neighbor/protector) here is one who repels all types of harm from his companion, just as a neighbor protects his neighbor. Arabs say, "I am your neighbor against so-and-so," meaning I guard you from his harm so that no evil befalls you from him.

Then Allah Almighty said: "But when the two armies sighted each other" (i.e., the two gatherings met so that each saw the other), "he retreated" (nakasa 'ala 'aqibayhi), meaning he recoiled in fear. He said, "Indeed, I see that which you do not see." There are several interpretations for what he saw:

1. Spiritual Sight: He saw the angels and feared them. It is said he saw Jibril walking in front of the Prophet (PBUH), or he saw a thousand angels following one another.
2. Foreknowledge of Victory: He saw the sign of victory and triumph destined for the Prophet (PBUH) and realized that if he remained, a calamity would descend upon them.

Then he said: "Indeed, I fear Allah." Qatadah said: He spoke truthfully when he said, "I see what you do not see," but he lied when he said, "Indeed, I fear Allah." Another view is that when he saw the angels descending from the sky, he feared that the appointed time for his punishment had arrived, so he said what he said out of concern for his own soul.

As for the statement "And Allah is severe in penalty," it is possible that this is a continuation of Iblis's speech, or his speech might have ended at "Indeed, I fear Allah."

Then Allah Almighty said thereafter: "And Allah is severe in penalty."

Verse 49