—that is, at the edge of the valley farther from Madinah. The word quṣwā is the feminine form of aqṣā.

Ibn Kathir and the scholars of Basrah recited al-‘idwah, with the ‘ayn vowelled kasrah in both instances, while the rest recited it with ḍammah in both. Both are valid linguistic forms, like kiswah and kuswah, and rishwah and rushwah.

“And the caravan”—that is, the trade caravan, referring to Abu Sufyan and his companions—“was lower down from you,” meaning in a place below you, toward the seacoast, three miles from Badr. “Had you made an appointment, you would certainly have failed to keep it.” This is because the Muslims had set out to seize the caravan, while the disbelievers had set out to protect it; thus, they met without a prior appointment. Allah, Exalted is He, said: “Had you made an appointment, you would certainly have failed to keep it,” because of your small numbers and the great numbers of your enemy. “But”—rather, Allah brought you together without a prior appointment—“so that Allah might accomplish a matter already destined”: namely, granting victory to His devoted servants, strengthening His religion, and destroying His enemies.

“So that those who perished would perish upon clear evidence”: that is, so that whoever died would die after seeing a clear proof, witnessing a lesson, and having the evidence established against him. “And those who lived would live upon clear evidence”: that is, whoever lived would live upon clear proof, in keeping with His promise: “We would never punish until We have sent a messenger” (al-Isra’ 17:15).

Muhammad ibn Ishaq said: Its meaning is that whoever disbelieved should disbelieve after the proof had been established against him, and whoever believed should believe upon the same basis. Thus, perishing means disbelief, while life means faith.

Qatadah said: So that whoever went astray would go astray upon clear evidence, and whoever was guided would be guided upon clear evidence.

The scholars of the Hijaz, Abu Bakr, and Ya‘qub recited the form ḥayiya (“lived”) with two yā’s, like khashiya (“feared”), while the others recited it with one geminated yā’, since it is written with one yā’.

“Indeed, Allah is All-Hearing” of your supplication, “All-Knowing” of your intentions.

“When Allah showed them to you, O Muhammad, in your dream as few; had He shown them to you as many, you would surely have lost courage and disputed over the matter. But Allah saved you. Surely He knows best what is within the breasts. When you met, He showed them to you as few in your eyes and made you appear as few in their eyes, so that Allah might accomplish a matter already destined. And to Allah all matters are returned.” (43–44)

Regarding His saying, “When Allah showed them to you”: He showed you, O Muhammad, the polytheists “in your dream,” that is, while you slept. Al-Hasan said: “In your dream” means in your eye, since the eye is the place of sleep. “As few; had He shown them to you as many, you would surely have lost courage”—that is, you would have become fearful—“and disputed,” meaning, differed, “over the matter,” that is, whether to hold back or advance. “But Allah saved you”: He saved you from disagreement and loss of courage. “Surely He knows best what is within the breasts.” Ibn ‘Abbas said: “He knew what