Traditionalists use the verses about thousands of angels being sent to say that the Nabi received secondary wahi and that this is proof that secondary wahi exists outside the Qur’an and that this is therefore proof that the Ahadith of Bukhari and Nawawi are secondary revelation from Allah.
They use the following verses to say that the Nabi received “secondary revelations” outside of the Qur’an, as an attempt to confirm ahadith sunnah as “secondary revelations”, it’s a false argument.
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَٱسْتَجَابَ لَكُمْ أَنِّى مُمِدكم بِأَلْفٍ مِّنَ ٱلْمَلَـٰئكة مرْدِفِينَ (8:9)
وَلَقَدْ نَصَرَكُمُ ٱللَّـهُ بِبَدْرٍ وَأَنتُمْ أَذلّة فَٱتَّقُوا۟ ٱللَّـهَ لَعَلكُمْ تَشْكُرُونَ (3:123)
ذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بثلَـٰثة ءالَـٰفٍ من ٱلْمَلَـٰٓئِكَةِ مُنزَلِينَ (3:124)
بَلَىٰۤۚ إِن تَصۡبِرُوا۟ وَتَتَّقُوا۟ وَیَأۡتوكم مِّن فَوۡرِهِمۡ هَـٰذَا یُمۡدِدۡكُمۡ رَبُّكم بِخمۡسَةِ ءَالَـٰفࣲ مّنَ ٱلۡمَلَـٰۤىِٕكَة مسوِمین (3:125)
[8:9] You called on help from your Lord and He answered you: “I will provide you with one thousand angels as defenders.”
[3:123] God had granted you victory at Badr, while you had been the lesser, so reverence God that you may be thankful.
[3:124] When you said to the believers: “Is it not enough for you that your Lord would supply you with three thousand of the angels sent down?”
[3:125] Indeed, if you are patient and are righteous and they come and attack you, He will supply you with five thousand of the angels battle trained.
Their argument is false, as they portray these verses as the historical past which is false, because they’re written in past tense literally, but are actually in the prophetic perfect tense which basically utilizes past tense grammar on future events to certify them as true. Allah speaking about the future in the past tense is not a chronological time stamp but a mark of absolute certainty. The Qur’an being from Allah is universal and above time.
What the Traditionalists do is false because these verses talks about the descent of angels, if the angels had been sent that long ago and the battle already ended, the matter would’ve been concluded, we wouldn’t be here surrounded by kufr and shirk, additionally these verses don’t say that the angels were sent disguised as humans.
This is supported by verse 2:210, the descent of Angels signifies the conclusion (Al-Qāḍiyah).
هَلْ يَنظُرُونَ إِلَّآ أَن يَأْتِيَهُمُ ٱللَّـهُ فِى ظُلَلٍ مِّنَ ٱلْغَمَامِ وَٱلْمَلَـٰٓئِكَةُ وَقُضِىَ ٱلْأَمْرُ وَإِلَى ٱللَّـهِ تُرْجَعُ ٱلْأُمُورُ (2:210)
[2:210] Do they then wait for anything other than that Allah should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged (quḍiyal-amru). And to Allah return all matters (for decision).
This is reinforced by verse 25:25, with the mention of the clouds from the sky being split apart and the Angels being sent down in succession.
Verse 6:8 further confirms that if an angel had been sent down to them, one that they can see in his true form, rather than a Messenger in human form, this would result in conclusion (Al-Qādiyah) and no reprieval, no respite given. And that if Allah was to make the Messenger an Angel, he would still be disguised as a man, and so the request for direct “verification” via an Angel would remain unfulfilled as the disbelievers wouldn’t know he is an Angel, and their self-caused confusion remain unresolved, as per verse 6:9.
وَقَالُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ مَلَكٌ وَلَوْ أَنزَلْنَا مَلَكًا لَّقُضِىَ ٱلْأَمْرُ ثُمَّ لَا يُنظَرُونَ (6:8)
وَلَوْ جَعَلْنَـٰهُ مَلَكًا لَّجَعَلْنَـٰهُ رَجُلًا وَلَلَبَسْنَا عَلَيْهِم مَّا يَلْبِسُونَ (6:9)
[6:8] And they say, “Why was there not sent down to him an angel?” But if We had sent down an angel, the matter would have been decided (quḍiyal-amru); then they would not be reprieved.
[6:9] And if We had made him an angel, We would have made him [appear as] a man, and We would have covered them with that in which they cover themselves.
One objection that Traditionalists could make is that these verses 8:9, 3:123-125 must be historical because the time adverb “idh” (إِذْ) construction is used, that is past temporal and backward-looking, for recalling past events, however, this is what Allah Himself has used, and thus it is as per His temporally non-limited Knowledge, additionally, this time adverb is also used in verses 6:27 and 6:30 which are clearly about the time after the Day of Upheaval/Resurrection.
The battle of Badr is during the Hour, the descent of Angels is during the Hour, and are not historical in our historical timeline but are rather the future for us, because of what the following verses say.
[25:20] And We have not sent before you any messengers except that they ate the food and walked in the market places. And We have made some of you as a test for others to see if you will have patience. And your Lord was ever seeing.
[25:21] And those who do not expect to meet Us said: “If only the angels were sent down upon us, or that we see our Lord.” They have become arrogant in their souls, and they have produced a great blasphemy!
[25:22] On the Day they see the angels, that is not good news for the criminals. And they will be saying: “An inviolable enclosure!”
[25:23] And We turned to the works that they did, and We made it dust in the wind.
[25:24] The dwellers of the Paradise on that Day are in the best abode and the best destiny.
[25:25] And the Day when the heaven will be filled with clouds, and the angels will be sent down in succession.
[25:26] The true kingship on that Day will be to the Almighty. And it is a Day which will be very hard on the rejecters.
[25:27] And that Day the wrongdoer will bite on his hand and say: “I wish I had taken the path with the messenger!”
[25:28] “Woe to me, I wish I did not take so and so as a friend!”
[25:29] “He has misguided me from the remembrance after it came to me, and the devil was always a betrayer of mankind!”
[25:30] And the messenger said: “My Lord, my people have deserted this Qur’an.”
If one were to read this entire segment of verses, one will understand how it’s talking about the future, The Day in the Hour period, so according to this, Battle of Badr hasn’t happened yet, because when it does happen, then the falsifiers will lose and admit loss, cursing and woeing themselves. And one can also understand that what it says in 25:30, the Messenger hasn’t said that yet in our history, it’s not historically recorded, it is future speech, which implies that the Messenger is coming back, with initially one thousand angels, but in total 9 thousand angels or so (1+3+5=9), they are military back-up that evens the odds in the battle.
They’re immortal, but if they could be killed, their number would have to be greater, greater than that of the disbelievers. Anyone with Angels on their side would win automatically, as they’re unassailable. Each Angel is absolutely necessary for the creation to exist so there is only a limited amount of Angels, as they don’t need to be in the surplus, since they only have a specific purpose for their existence which is to carry out the commands of Allah.
Verse 25:25 is an explicit reference to The Hour, not some vague past event as is believed about 25:30, if descent of Angels in their angelic form is in reference to The Hour in this verse, and the Day of Upheaval/Resurrection which follows, then it is inconsistent to say that the Badr verses are purely historical when the descriptions match i.e. their successive descent (Al-Malā’ikati Munzalīn 3:124, Al-Malā’ikatu Tanzīl 25:25), and the presence of the Messenger in both sets of verses.
وَيَوْمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلْغَمَـٰمِ وَنُزِّلَ ٱلْمَلَـٰٓئِكَةُ تَنزِيلًا (25:25)
[25:25] And [mention] the Day when the heaven will split open with [emerging] clouds, and the angels will be sent down in successive descent.
Note: the word “yawm” is not used in definitive form in this verse.
Additionally, everyone including the Traditionalists will think Muḥammad is Dajjal when he comes back, Christians already now claim that Muḥammad is the anti-christ (which the Traditionalists translate to Dajjal in Arabic) just because the Qur’an refutes their Trinity but at the same time misuse verse 43:61 to say that it “confirms” that Jesus is coming back. When the Nabi comes back and proclaims he is Nabi Muhammad (Ahmed), they will deny him and label him Masih Al Dajjal, and say that it’s ‘Īsa who is supposed to come back, that is also when the Nabi will say what’s written in verse 25:30, saying that his Qom (nation/people) have neglected/abandoned the Qur’an, clearly they have as they also dismiss the implication of the higher possibility that the Nabi is coming back rather ‘Īsa, besides than just denying some verses as “abrogated” in favour of some fabricated ahadith. One reason why the Traditionalists will think he’s Dajjal, is because they’ve been duped with the falsehood from Ahadith fabrications that ‘Īsa will come back and that anyone else in opposition to that who claims to be the Messenger is either “Mini dajjal” or “The Dajjal”, they’ll think Muḥammad is just another Rashad Khalifa and Mirza Ghulam Ahmed, even though the ayat will be there that it’s really Muḥammad, but their ignorance will make them deny the ayat.
The phrase “wa innahu – la IlmullisSaa‘ah” in 43:61 is about The Hour in relation to this matter, “it is knowledge of the hour” or “he is knowledge of the hour”; the Qur’an, Ahmed (Muhammad), Angels (43:60), knowledge of the Hour.
Allah encompasses both “ends” of Time, as he is the First and the Last, not bound to time, linear time, and so events that are future for us they are history for Allah who gave us the Qur’an, not saying that Allah has determined some people to go to hell and some to go to heaven, because like I said, not bound to time. Thus the Qur’an uses temporal language that doesn’t fully fit on our historical linear time, because it’s from Allah. Like the splitting of the moon, it’s mentioned in the past tense, but does the moon seem split? Of course not, hearsay reports that proclaim the moon was split at such a such time in the past is not evidence that this verse is a historical reminder.
أَزِفَتِ ٱلْـَٔازِفَةُ (53:57)
ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ (54:1)
[53:57] The Approaching Day has approached.
[54:1] The Hour has come near, and the moon has split [in two].
The verse 54:1 is preceded by verse 53:57 with the warning about the Approach. None personally have seen that the moon is split into two or more pieces, as far as everyone knows, everyone can still see it whole, objections are made that the word انشق does not necessitate a split in half or even a “major split” (words sharing the same root as this word are also used in 25:25 and 69:15 for the sky), the response to this is that it must necessitate a split that is visible with our bare eye/s, Traditionalists may claim that 21+ kilograms of the moon was “split” off on 21st July, 1969 when the Apollo 11 lunar module left the moon, although this claim is based on the belief that the moon landing is true and that the moon rock they have is legitimate and not just any random rock from the Earth itself that has been altered to make it appear like it’s a piece of the moon. One should be skeptical of studies from “scientists” who reject and openly oppose the Qur’an, as they are practically fāsiqūn.
And lastly, a piece of moon rock from the moon, if it is real, doesn’t prove it has already been split, if it was then literally EVERYONE with eyesight should be able to a see split in the moon all the way from earth, even without going to the West and reading these articles about some “moon stone”, rather the split should be visible to our bare eye/s, as we are told in the Qur’an that the splitting of the moon is a sign, and we’re continuously reminded to observe signs from before us, though this will be a sign after us and must be visible to us when it does occur during our existence.
Look at one of the “first Quranists”, Syed (title) Ahmed Khan, wrote a book called Ahmediyah, Qadianis borrowed it, call their own Madhab Ahmediyah. So subliminal, the “first quranist” is called Ahmed, and his book called Ahmediyah, Mirza Ghulam Ahmed claimed to be the returned Masih, mixed up the Mahdi (also referred to as Ahmed/Muhammad in Ahadith) and Isa (and Jesus), still literally ended up calling his religion “Ahmediyah”.
Every Messianic quasi-sunni cult calls itself “Ahmediyah”, while their leaders pretend to be this quasi-shia eschatological figure called “Mahdi” found in Ahadith books, and they all claim 43:61 is referring to Isa because of his mention in previous verses, they pretend to be him but ironically call themselves Ahmed, like that man in Iraq claiming to be the Masih, is also called Ahmed.
Additionally they believe that all the Masih verses in the Qur’an are referring to ‘Isa, that’s not correct, according to the Qur’an, ‘Isa mentions Muhammad by the name Ahmed and says he will come, which he did, but he will return, and similar story to Musa, as Musa was sent to Fir’awn’s domain and raised there, then left for many years living in Madyan, but then returned later and saw the demise of Fir’awn and the destruction of his domain, so that’s what will happen for Muhammad, he will return, and the angels will even the odds of the battle.
وَلَوۡ نَشَاۤءُ لَجَعَلۡنَا مِنكُم مَّلَـٰۤىٕكة فِی ٱلۡأَرۡضِ یَخۡلُفُونَ (43:60)
وَإِنَّهُۥ لَعِلۡمࣱ لِّلسَّاعَةِ فَلَا تَمۡتَرُنَّ بِهَا وٱتَبعُونِۚ هَـٰذَا صِرَ ٰطࣱ مُّسۡتَقِیمࣱ (43:61)
[43:60] And if We willed, We could have made some of you angels to be successors on the earth.
[43:61] And he [or it] was a lesson for the Hour Knowledge of the Hour. So have no doubt about it. And follow Me; this is a straight path.
Those who say these verses are about Isa descending from heaven, they relate it back to verses 43:57-59. Though, 43:59 says “in huwa” while 43:61 says “innahu”. Order matters in the Qur’an, Ayah breaks aren’t artificially placed, they determine how to read the text and understand it. The two sets of verses are not referring to the one same person, only the preceding set is, the succeeding set is referring to something else.
The knowledge of the hour in 43:61 is referring to the previous verse 43:60 before it and other related verses, about the angels. So basically, the Qur’an contains knowledge regarding the hour, ‘Isa is not the knowledge of the hour, ‘Isa won’t be returning, but Muḥammad (Aḥmed) will be returning, according to the prophetic perfect tense of the verses.
These two verses likely support a future reappearance of the Messenger, but does not necessitate a bodily resurrection, definitely not so if he never died, but as a return to complete his Nabuwwat, like Musa returning to Fir’awn.
https://en.wikipedia.org/wiki/Prophetic_perfect_tense
Qur’an talks about events of the hour and events near the hour in the future like as if they have already happened before, in the past tense. Regarding the events themselves, they don’t contradict with scientific phenomena, the splitting of the moon, which is mentioned in the past tense, hasn’t happened yet, also, since it hasn’t happened yet, science can’t disprove the possibility that the moon will be split, since it’s a possibility that it may happen in the future, science can’t disprove that, this possibility falls within the confines of logic, so it can’t be disproven logically; also the possibility that a person may return after over 2 centuries, without death of them ever being witnessed thus no proof they ever died, can’t be scientifically disproven, because this is simply a possibility, as we know that there have already been recorded people that have lived for more than a century at least, living over the age of 100, known as centenarians.
According to the following verse, Nabi Nūh lived for 950 years:
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ ٱلطُّوفَانُ وَهُمْ ظَـٰلِمُونَ (29:14)
[29:14] And We certainly sent Noah to his people, and he remained among them a thousand years minus fifty years, and the flood seized them while they were wrongdoers.
One can understand from the Qur’an that the Nabi is still alive, based on how the Qur’an addresses him regarding his future.
The Qur’an addresses the Nabi in the present tense, and since the Qur’an addresses him in the present tense, it says that he will die or it means that he is still a mortal like everyone else, not that he is dead, definitely not since it his addressing him in the present tense, as per 39:30 that uses the word مَيِّتٌ for someone who is mortal and dying but not dead.
إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (39:30)
[39:30] Indeed, you are to die, and indeed, they are to die.
Since the verse is in present tense and the Qur’an is for the present, this implies that the Nabi is still alive. Further proof is found in verse 21:34, addressing the Nabi in the present tense, with a hypothetical scenario, telling him that no one was made immortal, even if they had longevity including Nabi Nūh.
وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ ٱلْخُلْدَ أَفَإِي۟ن مِّتَّ فَهُمُ ٱلْخَـٰلِدُونَ (21:34)
[21:34] And We did not grant to any man before you eternity [on earth]; so if you die – would they be eternal?
Why would Allah even address this to the Nabi?
1. It’s just stating the obvious (hence it’s redundant verse)
2. It’s reminding him because he’s ignorant of death (blasphemous explanation)
3. Allah intends to keep him alive for a long time, and so He’s telling him that he will die despite longevity because no one is granted immortality, including Nabi Nūh and Nabi Muḥammad.
There are many Traditionalists who accept that the Nabi is still alive, but also believe in Ahadith fabrications that say he is buried. If he is alive, then why is he buried? They resort to mental gymnastics to explain this, to reconcile the obvious contradiction. Why they do this mental gymnastics is because they push the belief that his grave is in the fake “Madinah” in Saudi, and they use this grave as proof that the Nabi lived in Saudi Arabia.
So they have to reconcile his being alive with this fake grave by doing some Neo-Sufi mysticism mental gymnastics, that his body is buried in the grave but that his Self is alive in the “barzakh”, something that’s different in the ahadith contrary to how it’s used in the Qur’an. Why do they do these mental gymnastics? Clearly, it is cognitive dissonance and due to the inability of denying he is alive, as it’s a fact that he is based on implications made by the Qur’an, but that he’s also somehow buried in Saudi to peddle the falsehood that the Qur’an and Muḥammad were from Saudi Arabia exclusively, hence the Neo-Sufi mysticism mental gymnastics to attempt to reconcile the contradiction, giving a perplexed justification for how he is factually still alive but then also buried in a fake grave in Saudi Arabia as per their fabricated ahadith.
Traditionalists may misuse verse 3:144 to say that the Nabi isn’t alive, however it’s addressing the believers in the present tense and giving them two hypothetical scenarios that if the Nabi dies or he is killed, then what may happen, implying that he is still alive within the present tense context, and the Qur’an is for all times surely, thus this verse remains in the present tense and not limited to a specific historical milieu of the past.
Objections are made against the belief that the descent of Angels during Badr is in the future, using verse 9:26, to say that the Angels that were sent down to support Muḥammad could not be seen. This is based on a grammatical disinterpretation of the verse. Additionally, this verse is in continuation to the verse about the Day of Ḥunayn (9:25), using Thuma (furthermore) at the start of 9:26.
The word ثُمَّا Thuma (furthermore) is used to describe the sequence of events, doesn’t mean they happen right after.
Preliminary translation:
9:26 – Furthermore Allah landed His Tranquility upon His Emissary and upon The Confiders and He landed armies, you (plural) could not see her (notice تروها is feminine, relating to Allah’s Tranquility/Sakinah سكينة, not relating to junudan جنودا) and He afflicted those which renounced and that for you is compensation of The Renegades. The words تروها and سكينة are both feminine, while جنودا is masculine, the ها is for referring to the feminine one which is سكينة. This verse is then continued by 9:27, beginning with Thuma (furthermore), that Allah is relenting. Followed by 9:28 which explicitly emphasizes that Al Masjid Al Haram cannot be entered by the Mushrikeen.
Additionally, 8:48 is also used in objection to say that Angels are can not be seen but that only the Shaytan can see them, however, this is also a disinterpreted verse.
وَإِذْ زَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلهم وَقَالَ لَا غَالِبَ لَكُمُ ٱلْيَوْمَ مِنَ ٱلنَّاسِ وَإِنِّى جَارٌ لَّكُمْ فَلَمَّا تَرَآءَتِ ٱلْفئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِى بَرىٓءٌ مِّنكُمْ إِنِّىٓ أَرَىٰ مَا لَا تَرَوْن إِنِىٓ أَخَافُ ٱللَّـهَ وَٱللَّـهُ شَدِيدُ ٱلْعِقَابِ (8:48)
[8:48] And when the satan made their deeds fair to them, and said: “None among men can defeat you this day, when I am at your side,” then when the two companies came within sight of one another, he turned on his heels and said: “I am quit of you; I see what you see not. I fear God”; and God is severe in retribution.
This verse is most likely implying that the Shaytan can see the monstrosity of their deeds, which they can’t see, as he has made them appear fair to them, example: Sauron beautifying a war zone as a peaceful bliss area through sihr to his victim Celebrimbor. And he denies any accountability for that, for them falling for the illusions and deceit, as they do still have free will, and chose to accept that deceit themselves, so they can’t see they were deceived. Note: the Dajjal is the Shaytan Iblīs himself.
The Qur’an leaves room for a Messenger to return, but not for one to be raised again before the Day of Resurrection.
مَّنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (17:15)
[17:15] Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger.
This verse applies universally as each nation and generation must receive a warning, so for a final judgment-type event, the return of the Messenger is essential.
There is no insinuation that the angels never came down, for certain matters. When they did come down, they tended to come down in mortal form. They looked like humans, they had the appearance of human emissaries (Mursaleen) when they met Ibrahim, Jibreel appeared as a human when he met Maryam, though it was also obvious to her that he was Jibreel but she didn’t believe him when he said that she will give birth to Isa due to the fact that woman can only usually give birth after being inseminated by a man, although Allah can make exceptions and cause a virgin to become pregnant without her having sex, like He can cause creation Ex-nihilo.
وَنَبِّئْهُمْ عَن ضَيْفِ إِبْرَٰهِيمَ (15:51)
فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا (19:17)
[15:51] And inform thou them of the guests of Abraham,
[19:17] So she separated herself from them; then We sent to her Our Spirit, and he appeared to her as a mortal without fault.Objections may include the use of verse 41:31 to say that angels were sent as allies in the past and that this is somehow contradictory to the belief that Badr and the descent of Angels during Badr has occured in the future, as they were already sent down as allies in the past.
نَحْنُ أَوْلِيَآؤُكُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْـَٔاخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِىٓ أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ (41:31)
[41:31] We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish]
However, the theme with the preceding verses is that it is about those who are sent to heaven or hell. This verse itself does not conflict with the explained view because as stated earlier, angels were sent down, but in mortal form, and the verse is about moral and spiritual support and not necessarily military victory. So the Angels that will come down during The Hour, they will be in their real forms, with their wings. In regards to the Qur’an, it is not known what they are actually made of, since the Qur’an doesn’t say, the idea that they’re made of light is from ahadith. When they do descend to defeat the falsifiers, it’s unforeseeable why they would come down in human form again, when they can just descend in their real Angel form and defeat the falsifiers.
To clarify the point, Angels were sent down as mortals in the past as specified, and will be sent down in succession in their real forms during The Hour (mortal form not specified), and that this is when Badr will occur.
Traditionalists could object and say that because the Badr verses (3:123-125) do not describe Allah’s Tajalli, but that 2:210 does describe Allah’s Tajalli (Tajalla explicitly used in 7:143), with the descent of Angels, however 2:210 only posits this as a rhetorical question, rhetorically questioning what men causing corruption are looking for and awaiting, however, verse 25:25 which does confirm the descent of Angels during The Hour, does not affirm and does not guarantee Allah’s Tajalli during The Hour. So the non-mention of Allah’s Tajalli in the Badr verses does not prove that Badr is not during The Hour period in 25:20-30, because there is no explicit mention of Allah’s Tajalli in these verses either. However, the mention of the descent of an army of Angels is mentioned in both sets of verses.
Verse 4:42 is further proof that the Messenger will be present on the Day, the Kaffirun are in opposition to him (perfect tense), and are unable to conceal a single statement i.e. truth is manifest (in relation to 78:39, Al-Yawm Al-Ḥaqq).
يَوْمَئِذٍ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّـهَ حَدِيثًا (4:42)
[4:42] That Day, those who disbelieved and disobeyed the Messenger will wish they could be covered by the earth. And they will not conceal from Allah a [single] statement.
Traditionalists may use verse 78:38 to object to the belief that the Angels defeating the falsifiers at Badr is during The Hour, because 78:38 says the Spirit and the Angels will be simply stood in ranks and will not speak except for whom Ar-Rahman allows to speak; while 8:12 states that the angels were actively striking upon the necks and fingertips of those who disbelieve. However, this presumes a false strawman that the Badr during the Hour is simultaneous with Yawm Al-Hisab (Day of The Reckoning) after their Qiyam (resurrection/upheaval), when the Spirit and the Angels are stood in ranks. Although, this verse is succeeded by the verse 78:39 regarding Al-Yawm Al-Ḥaqq, which relates to 4:42 referenced earlier, that explicitly mentions the Messenger and those in opposition to him.
يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَـٰٓئِكَةُ صَفًّا لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَـٰنُ وَقَالَ صَوَابًا (78:38)
ذَٰلِكَ ٱلْيَوْمُ ٱلْحَقُّ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ مَـَٔابًا (78:39)
[78:38] The Day that the Spirit and the angels will stand in rows, they will not speak except for one whom the Most Merciful permits, and he will say what is correct.
[78:39] That is the True Day; so he who wills may take to his Lord a [way of] return.
Rather, the battle of Badr, the splitting of the sky, the descent of Angels in succession, smoke enveloping the people as a painful punishment (44:10-11), and the decisive defeat of the falsifiers by the Angels is the first phase of The Hour (As-Sā‘ah), and the next phase includes Yawm Al-Qiyamah and Yawm Al-Ḥisāb, when the Spirit and the Angels will be silently stood in ranks.
And in regards to the splitting of the moon (54:1), this is in relation to the splitting of sky during Yawm Al-Wāqi‘ah (69:13-44), when the Trumpet (Aṣ-Ṣur) is blown for the first time, which relates to verse 25:25 (the Angels descend from the split-open sky), no secret concealed (69:18, 4:42, 78:39), and then Ḥisāb given (69:19-26, 38:53).
[69:13] Then when the Trumpet will be blown with one blowing (the first one),
[69:14] And the earth and the mountains shall be removed from their places, and crushed with a single crushing,
[69:15] Then on that Day shall the (Great) Event befall,
[69:16] And the heaven will split asunder, for that Day it (the heaven will be frail (weak), and torn up,
[69:17] And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.
[69:18] That Day, you will be exhibited [for judgement]; not hidden among you is anything concealed.
[69:19] Then as for him who will be given his Record in his right hand will say: “Take, read my Record!
[69:20] “Surely, I did believe that I shall meet my Account (ḥisāb)!”
[69:21] So he shall be in a life, well-pleasing.
[69:22] In a lofty Paradise,
[69:23] The fruits in bunches whereof will be low and near at hand.
[69:24] Eat and drink at ease for that which you have sent on before you in days past!
[69:25] But as for him who will be given his Record in his left hand, will say: “I wish that I had not been given my Record!
[69:26] “And that I had never known, how my Account is?”
Lastly, the splitting of the moon (54:1) is during the day that The Hour (As-Sā‘ah) has drawn nigh, which echoes what is expressed in verse 53:57 regarding Al-‘Āzifah, as in Yawm Al-‘Āzifah mentioned verse 40:18.
وَأَنذِرْهُمْ يَوْمَ ٱلْـَٔازِفَةِ إِذِ ٱلْقُلُوبُ لَدَى ٱلْحَنَاجِرِ كَـٰظِمِينَ مَا لِلظَّـٰلِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ (40:18)
[40:18] And warn them, [O Muhammad], of the Approaching Day, when hearts are at the throats, filled [with distress]. For the wrongdoers there will be no devoted friend and no intercessor [who is] obeyed.
The preceding verse 40:17 is states that each soul is rewarded, and mentions Allah’s swiftness in Al-Ḥisāb, where Yawm is in the definitive form Al-Yawm, called Yawm At-Talāq (40:15) when nothing of them will be hidden from Allah (40:16), relating to 4:42, implying that it is simultaneous with Yawm Al-Ḥisāb.
ٱلْيَوْمَ تُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا كَسَبَتْ لَا ظُلْمَ ٱلْيَوْمَ إِنَّ ٱللَّـهَ سَرِيعُ ٱلْحِسَابِ (40:17)
[40:17] This Day every soul will be recompensed for what it earned. No injustice today! Indeed, Allah is swift in account (Al-Ḥisāb).
Al-Ḥisāb will occur once the Trumpet (Aṣ-Ṣur) has been blown a second time, after the destruction of the disbelievers and the splitting of the moon, causing every dead being to be resurrected and standing, this is Al-Qiyāmah (The Resurrection).
وَنُفِخَ فِى ٱلصُّورِ فَصَعِقَ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ إِلَّا مَن شَآءَ ٱللَّـهُ ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ (39:68)
[39:68] And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on.
To summarize, when the Hour has drawn near, the Moon and Sky will be split with Aṣ-Ṣur, a battle occurs in which the Angels will descend in successive waves to aid the Messenger at Badr, defeating those who opposed him, then everyone dies except those whom Allah permits to live, and then everyone that died is resurrected with Aṣ-Ṣur in the Qiyāmah (Resurrection) period, for the Al-Ḥisāb period.
Note: we know that certain verses must be in prophet perfect tense that are written in the past tense when they are paired or grouped with present and/or future tense verses, or talking of a similar event found in other chapters, for example the splitting of the moon written in the past tense but the splitting of the entirety of the sky written in the future tense in the context of the hour, using the same word root for the “splitting”, and also the “drawing near” of the hour in the moon splitting verse and the same in the previous chapter in the context of the hour.