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The Battle of Badr - a battle between Truth and falsehood
The BATTLE of BADR
The Most Decisive Battle Between Truth & Falsehood
Compiled by Shawana A Aziz
From As-Sunnah Bimonthly Islamic Newsletter
References: Audio lectures by Allama Ehsan Ilahi Zaheer, by Shaikh (Dr.) Abdullah al-Farsi, Tafseer Ibn Katheer, ar-Raheeq al-Makhtoom by Shaikh Safi ar-Rahmaan Mubarakpuri, The History of Islam and others.
Life in Makkah was becoming difficult for the Muslims. The growing oppression and tortures of the Kuffar became unbearable. The Muslims were prevented from worshiping Allah. Consequently, Allah, the Exalted, revealed orders to migrate. The Prophet (sallallahu alaihe wa-sallam) and his companions secretly planned to escape the watchful disbelievers, who intended to kill the Prophet and his companions in their own homeland and thus bring an end to the religion of Islam. But Allah, the Exalted, aided His Messenger (sallallahu alaihe wa-sallam) to immigrate to al-Medina. This carefully planned and prudent escape of Allah's Messenger (sallallahu alaihe wa-sallam) and the Sahabah created great anxiety and rancor in the hearts of the disbelievers.
The new abode of Allah's Messenger (sallallahu alaihe wa-sallam), al-Medina, integrated the commercial routes to Makkah. The trade caravans of the disbelievers passing near al-Median now faced serious danger. The disbelievers had already experienced the love and devotion of the Sahabah for Allah and His Messenger (sallallahu alaihe wa-sallam). They knew that the Sahabah were always ready to sacrifice everything they had for the Prophet (sallallahu alaihe wa-sallam). Thus, in order to safeguard their trade, the disbelievers undertook all possible efforts to expel the Muslims from al-Medina.
They sent a serious ultimatum to the chief of the disbelievers in al-Medina, Abdullah Ibn Ubai Ibn Sahul, ordering him to fight or drive out the Prophet (sallallahu alaihe wa-sallam) from al-Medina. Otherwise, they would attack their city and destroy their people. However, the Prophet (sallallahu alaihe wa-sallam) cautioned Abdullah and his men from taking any cruel steps against the Muslims and as a result of his cowardice, Abdullah withheld his devilish plan. The disbelievers of Makkah also sent a note to the Ansaar (the Muslims of al-Medina who aided Allah's Messenger (sallallahu alaihe wa-sallam)) threatening to put them to death if they helped the Prophet or defended him. But the Ansaar loved Allah's Messenger (sallallahu alaihe wa-sallam) more than their lives and therefore paid no heed to the threats.
Permission to Fight the Kuffar - The First Order of Jihad
For 10 years, while in Makkah, the Muslims were prohibited to openly fight the Kuffar because the disbelievers were greater in number and the Muslims were very few. Were the Muslims to fight the disbelievers in Makkah, the results would have been disastrous. But when the disbelievers went to extremes in their transgression that they forced Allah's Messenger (sallallahu alaihe wa-sallam) and his companions to leave the most sacred place, resolved to kill the Prophet and sent threats to the Muslims in al-Medina; Allah revealed verses of the Qur'aan giving permission to the Muslims to fight the disbelievers. Now the Muslims had the support of the Ansaar, they had a place where Islam prevailed and where they could retreat. It was an appropriate time for Jihad.
"Permission to fight is given to those (i.e. believers against those disbelievers), who are fighting them, (and) because they (believers) have been wronged, and surely Allah is Able to give them (believers) victory." [(22): 39)]
Following the orders of Allah, the Prophet (sallallahu alaihe wa-sallam) decided to first bring the commercial routes to Makkah under control. For which, he (sallallahu alaihe wa-sallam) signed a peace treaty with the Jews and other neighboring tribes. He (sallallahu alaihe wa-sallam) also sent groups of Sahabah from time to time to ambush the caravans along their commercial routes. The intent was to caution the disbelievers that Muslims had become strong and any cruel act against the Muslims, whether those who were left in Makkah or those who resided in al-Medina, might cause danger to their trade and livelihood. The disbelievers realized the real danger of the Muslims, and as a result they were discouraged.
Meanwhile, Allah, the All Wise, equipped the Muslims in al-Medina for war against the enemies. He revealed Qur'aanic verses encouraging the Muslims for Jihad (fighting in the way of Allah), and teaching them ways of fighting. "And fight, in the way of Allah those who fight you; but transgress not the limits. Truly, Allah likes not the transgressors. And kill them wherever you find them, and turn them out from where they have turned you out…" [(2): 190]
Reason of the Battle of Badr
In Ramadaan 2 A.H., the Prophet (sallallahu alaihe wa-sallam) was informed that Abu Sufyan (who was still a disbeliever and later accepted Islam), was traveling for trade from Syria. He was approaching Makkah with 50 thousand gold Deenaar guarded by 40 men.
While escaping from Makkah, the Muslims were forced to leave behind all their wealth and possession. The Prophet (sallallahu alaihe wa-sallam) saw this caravan as an opportunity to get back some of their wealth. He (sallallahu alaihe wa-sallam) called for his companions and marched towards the main road leading to Makkah and turned towards Badr. His (sallallahu alaihe wa-sallam) intent was only to capture the wealth and not war. But Allah, the Exalted, in His Great Wisdom, willed for them to fight.
On the other hand, Abu Sufyan knew that his route was not safe. He was further informed by his men about the Prophet's movement. He immediately sent a man to Makkah asking for help. The man reached Makkah, cut off the nose and ears of the camel, turned its saddle upside down, tore off his shirt from front and back (this was their way of warning about enemies) and cried, 'O Quraysh! Your goods are with Abu Sufyan. The caravan is being stopped by Muhammad (r) and his companions. I cannot say what would have happened to them. Help! Help!' The disbelievers shocked with the news rushed for Abu Sufyan's help. They took with them a huge army of 1,300 well-equipped soldiers, including 100 horsemen and a large number of camels to fight the Muslims.
Meanwhile, Abu Sufyan changed his route; he turned away from the main road that passed near al-Medina towards Red Sea and thus was out of the reach of the Muslims. When he found himself completely out of danger, he again sent a messenger to the people of Makkah on their way, informing them of his escape and asking them to return back. The Makkan army desired to return back but Abu Jahl, insisted to march up till Badr and said: "No by Allah! We will not go back until we proceed to the well of Badr, slaughter camels, drink liquor and female singers sing for us. This way Arabs will always talk about our stance and what we did on that day." Now the disbelievers wanted to humiliate the Muslims, punish them and prevent them from stopping their caravans in the future. They marched towards Badr and encamped on the bank of the valley.
The news of the caravan's escape and approaching of a big army reached Allah's Messenger (sallallahu alaihe wa-sallam). It was a disturbing news, for the small unequipped Muslim army was no match to the huge well-equipped army of the disbelievers. The Prophet (sallallahu alaihe wa-sallam) immediately called for a meeting and discussed the situation with his companions. He informed them of the gravity of the situation and explained that it was necessary to fight the Kuffar or else they would easily take over al-Medina and certainly cause destruction. He (sallallahu alaihe wa-sallam) then asked the Sahabah for their advice.
Allah's Messenger (sallallahu alaihe wa-sallam) received revelation from Allah. It was not necessary for him to consult with the Sahabah and seek their advice. But this practice of Allah's Messenger (sallallahu alaihe wa-sallam) reflects a very import characteristic of the Muslim leader, i.e. discussing and seeking advice of other knowledgeable Muslims. A Muslim leader should not make decision merely based upon his opinion. Rather, he should first consult with other knowledgeable Muslims, seek their advice and then make appropriate decisions.
The Muhajiroon (pl. of Muhajir) assured Allah's Messenger (sallallahu alaihe wa-sallam) that they would fight along with him until the last breath. The first one to speak was Abu Bakr (radhiallahu anhu), then Umar Ibn al-Khattab (radhiallahu anhu) and then al-Miqdad Ibn Amr (radhiallahu anhu) got up and said:
"O Messenger of Allah! Proceed where Allah directs you to, for we are with you. We will not say as the children of Israel said to Moosa (alaihis-salaam), 'Go you and your Lord and fight and we will stay here.', Rather we shall say, "Go you and your Lord and fight and we will fight along with you. By Allah! If you were to take us to Bark al-Ghimad, we will still fight with determination against its defender until you gained it." The Messenger of Allah (sallallahu alaihe wa-sallam) was pleased with the response of the Muhajiroon but the Muhajiroon only consisted of a small portion of the army.
It was natural for the Muhajiroon to fight against the disbelievers of Makkah because they were unjustly treated by them and thrown out of their homeland and property. Moreover, the Muhajiroon had already passed their test of faith in Allah and shown their love for the Prophet, when they forsake their family, relatives, property and homeland and migrated to al-Medina not fearing the consequences. The real test was now for the Ansaar, who had promised to protect the Prophet (sallallahu alaihe wa-sallam) within their territories (al-Medina) and therefore, they were not obliged to fight outside al-Medina. So, Allah's Messenger (sallallahu alaihe wa-sallam) further said: "Advice me my men!" By this he wanted the Ansaar to express their view.
Upon this, Sa'd Ibn Mu'adh stood up and said: "By Allah, I feel you want us (the Ansaar) to speak." The Prophet (sallallahu alaihe wa-sallam) said: "Oh, yes!" Sa'd said: "O Prophet of Allah! We believe in you and we testify that you are the true Messenger of Allah. We bear witness that what you have been given is the Truth. We give you our firm pledge of obedience and sacrifice.
We will obey you most willingly in whatever you command us, and by Allah, Who has sent you with Truth, if you ask us to cross this sea (Red Sea), we will do that most readily and not a man of us will stay behind… We hope that Allah will show you through our hands those deeds of courage, which will please your eyes. Kindly lead us to the battlefield in the Name of Allah!"
Shaytan makes Evil seem fair and makes false promises
When the disbelievers prepared to march towards al-Medina, Shaytan came to the disbelievers in the form of Suraqah Ibn Malik and made their evil action of fighting the Muslims seem fair to them. He encouraged them for the battle by making them believe that no one could defeat them. "And (remember) when Shaytan made their (evil) deeds seem fair to them and said: "No one of mankind can overcome you today…" He also promised them to protect Makkah from the enemies in their absence and said, "…and verily, I am your neighbor." [ (8): 48]
Allah says about the promises of Shaytan, "He (Shaytan) makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deception." [(4): 120]
It is from the tricks of Shaytan that he makes false promises to the people and makes them believe that they are winners in this world and the Hereafter. But Allah states, on the Day of Judgment, "Shaytan will say when the matter has been decided. Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you…" and those who follow the whispers of Shaytan Allah says, "the dwelling of such (people) is Hell, and they will find no way of escape from it." [(4): 120] See Tafseer Ibn Katheer.
Lack of Means of the Muslims and the well-equipped huge army of the disbelievers
The Muslim army was not more than 313-317 men, including 82-86 Muhajir (the Emigrants from Makkah) and the others were the Ansaar. They had only two horses and 70 camels to ride. Most of them did not even possess simple weapons to fight; some had swords but no bows and arrows, while others possessed spears but no swords. The army was not well equipped, nor well prepared for war. Moreover, the Muslims were old, sick, starving and weak. But pleased with the words and willingness of the Sahabah to fight the disbelievers and putting all trust in Allah, the Prophet (sallallahu alaihe wa-sallam) marched towards the wells of Badr.
When the Muslims encamped at Badr, the disbelievers sent one of their men, Umar Ibn Wahab Jumani, to spy about their number and strength. He reported that the Muslims were not more than 310 men. Hearing this, the disbelievers increased in their arrogance and pride and showed no desire to fight the Muslims. Utbah, Ibn Rabi'ah remarked, 'Let us go back without a fight.' Meaning the low number of the Muslims was no match for the large and well-equipped army of the Makkans. But they knew that the Sahabah were too brave to surrender and thus they would fight until the last man killing the largest number of polytheists possible. However, Abu Jahl opposed them and expressed his firm determination to kill them no matter how few they were!
Ibn Abbas (radhiallahu anhu) said, "When the two armies drew closer to each other, Allah made the Muslims look fewer in the eyes of the idolaters and the idolaters look few in the eyes of the Muslims. The idolaters said: "These people (Muslims) are deceived by their religion." [Soorah al-Anfal (8): 49]
Because they thought that Muslims were few. They believed without doubts that they would defeat the Muslims, Allah said: "But whosoever puts his trust in Allah, then surely, Allah is All-Mighty, All-Wise." [Soorah al-Anfal (8): 49] [See Tafseer Ibn Katheer]
In the evening, the Prophet (sallallahu alaihe wa-sallam) sent Ali Ibn Abi Talib, az-Zubari Ibn al-Awam and Sa'd Ibn Abi Waqqas to inquire about the location of the enemies. Two men were seen drawing water from the wells of Badr. Upon question, they admitted that they were carrying water for the Makkan army. But some Companions were not pleased with this answer, since they thought that the boys belonged to Abu Sufyan. So they beat the two boys, who finally said that they belonged to Abu Sufyan. When Allah's Messenger (sallallahu alaihe wa-sallam) was informed, he said angrily, "on telling the truth, you beat them, and on lying you released them!" Then he (sallallahu alaihe wa-sallam) himself spoke to the two boys, who informed him about the army's location, leaders and that they were so huge that they slaughter ten camels everyday to feed their men. The Prophet (sallallahu alaihe wa-sallam) then turned towards the Muslims and said: "The Quraysh has sent you their most precious lives."
Allah's Blessing for the believers
Before the Muslims arrived at Badr, the disbelievers had already taken over the raised piece of land and so the Muslims had to take the low lying sandy spot. And between them remained a sandy piece of land. Ibn Abbas (radhiallahu anhu) said: "…Muslims felt weak and the Shaytan cast frustration into their hearts. He whispered to them, 'You claim that you are Allah's supporters and that His Messenger is among you! However, the disbelievers have taken over the water resource from you, while you pray needing purity!' Allah sent down heavy rain allowing the Muslims to drink and use it for purity. Allah also removed Shaytan's whisper and made the sand firm when rain fell on it, and the Muslims walked on the sand along with their animals, until they reached the enemy…" [At-Tabaree (13: 423)]
So, Allah sent rain as a blessing for the believers, but for the disbelievers, the rain was an obstacle that prevented them from further progress. Allah mentions this great blessing in the Qur'aan: "…and He caused rain to descend on you from the sky to clean you thereby and to remove from you the Rijz (whispering, evil suggestions, etc.) of Shaytan, and to strengthen your hearts, and make your feet firm thereby." [Soorah al-Anfal (8): 11]
The blessing of rain strengthened the believer's hearts and encouraged them to fight the enemies of Allah. They experienced a sense of security. Then Allah descended another blessing on them; slumber overcame the Muslims and they slept sound the whole night without fear. "(Remember) when He covered you with a slumber as a security from Him…" [Soorah al-Anfal (8): 11] The Prophet (sallallahu alaihe wa-sallam) spent the whole night in supplication and prayer.
First Day of the Battle
In the morning, Allah Messenger (sallallahu alaihe wa-sallam) called the Sahabah to offer the prayer and then positioned them for the battle. He (sallallahu alaihe wa-sallam) ordered them not to start fighting unless he ordered them. On the other side, the Quraysh also prepared for the war. When the two parties approached each other, Allah's Messenger (sallallahu alaihe wa-sallam) supplicated to Allah saying: "O Allah! The proud and arrogant Quraysh are already here disobeying you and belying Your Messenger. O Allah! I am waiting for Your victory which You have promised me. I beseech You Allah to defeat them (the enemies)."
Abu Jahl also prayed saying, "Our Lord, whichever of the two parties was less kind to his relatives, and brought us what we do not know, then destroy him tomorrow.' Allah says about this supplication of Abu Jahl: "(O disbelievers) if you ask for a judgment, now has the judgment come unto you…" [Soorah al-Anfal (8): 19]
Imam Ibn Katheer (rahimahullah) writes in the Tafseer of this verse, 'Allah says to the disbelievers, if you ask for a judgment (between truth and falsehood) and a decision between you and your believing enemies, and you got what you asked for.' Meaning Allah accepted their supplication and distinguished the truthful and gave victory to Allah's Messenger (sallallahu alaihe wa-sallam).
The battle started when a man from the disbeliever sweared to drink water from the water basin of the Muslims, to destroy it or die for it. Hamzah Ibn Abdul Mutallib (radhiallahu anhu) struck his leg with his sword and killed him inside the basin.
Then three men from the disbelievers, Utbah Ibn Rabi'a, his brother Shaibah and his son al-Waleed stepped forward. Three young men from the Ansaar came forward but the Quraysh (disbelievers of Makkah) yelled they wanted the heads of their cousins. The Prophet (sallallahu alaihe wa-sallam) then sent Ubaidah Ibn al-Harith, Hamzah (his uncle) and Ali Ibn Abi Talib (his cousin) to fight. Hamazah (radhiallahu anhu) killed Shaibah and Ali (radhiallahu anhu) killed al-Waleed. Ubaidah was seriously wounded but Hamzah fell upon Utbah and cut off his head. In this way, in one on one combat, the disbelievers lost many of their brave men. So, they decided to attack the Muslims as a whole. The Muslims were ordered to carry out a defensive war. They supplicated to Allah and invoked His Help and fought bravely as they were ordered.
Allah's Help
Allah's Messenger (sallallahu alaihe wa-sallam) continuously prayed to Allah day and night. When the battle became very crucial, he (sallallahu alaihe wa-sallam) supplicate saying, "O Allah! Should this group (of Muslims) be defeated today, You will no longer be worshipped."
He (sallallahu alaihe wa-sallam) stretched forth his hand and supplicated to Allah until his cloak fell off his shoulders. Abu Bakr (radhiallahu anhu) came up to him, picked his cloak, and put it back on his shoulders and said: "O Prophet of Allah! You have cried out enough to your Lord. He will surely fulfill what He has promised you." [Saheeh al-Bukharee and an-Nasa'ee]
Immediately, Allah responded to the supplication and sent Angels for help, Allah says: "(Remember) when you sought help of your Lord and He answered you saying, 'I will help you with a thousand Angels each behind the other in succession." [Soorah al-Anfal (8): 9]
The Messenger of Allah (sallallahu alaihe wa-sallam) raised his head and said cheeringly: "O Abu Bakr, glad tidings are there for you; Allah's victory has approached, by Allah I can see Jibreel on his mount in the thick of a sandstorm." Then he recited the verse: "Their multitude will be put to flight and they will show their backs." [Soorah al-Qamar (54): 45]
Many narrations speak about the appearance of Angels in the battle of Badr. It is mentioned in Saheeh Muslim that Ibn Abbas (radhiallahu anhu) said: "While on that day a Muslim from the Ansaar was chasing a disbeliever, he heard over him the swashing of a whip and the voice of the rider saying: 'Go ahead Haizum.' He looked at the disbelievers who had fell on the ground on his back. The man came to Allah's Messenger (sallallahu alaihe wa-sallam) and related the incident, upon which Allah's Messenger (sallallahu alaihe wa-sallam) said: "You have told the truth. This was the help from the third Heaven."
Another incident is reported, where another man from the Ansaar captured Abbas Ibn Abdul Mutalib, who said: "O Messenger of Allah! By Allah this man did not capture me. I was captured by a man who was bald and had the most handsome face, and who was riding a horse. I cannot see him here among the people…" The man from the Ansaar said: 'I captured him, O Messenger of Allah!' The Prophet (sallallahu alaihe wa-sallam) replied: "Be quite, Allah, the All-Might, strengthened you with the help of a noble Angel."
It is also reported that after the battle, the people used to recognize those who were killed by the Angels, by wounds over their necks, finger and toes, because those parts had a mark as if they were branded by Fire.
Angel Jibreel (alaihis-salaam) approached Allah's Messenger (sallallahu alaihe wa-sallam) and asked him to take a handful of dust and throw at the enemies.
The Prophet (sallallahu alaihe wa-sallam) threw the dust saying, "Confusion seize their faces!" A violent sandstorm blew into the eyes of the enemies and the handful of sand entered the eyes of the idolaters, each one of them was struck by some of it, and it distracted them making each of them busy. Allah says regarding it:
"And you (O Muhammad (sallallahu alaihe wa-sallam)) threw not when you did throw but Allah threw." [Soorah al-Anfal (8): 17]
meaning the handful of sand which Allah's Messenger (sallallahu alaihe wa-sallam) threw at the disbelievers was not by his (sallallahu alaihe wa-sallam) power and strength that it reached the eyes of the pagans, who were disturbed and made busy by it. But it is Allah, Who should be praised and glorified because He helped the Prophet to perform this act.
Iblees (Shaytan), who was in the form of Suraqah Ibn Malik, saw the Angels helping the Muslims and "… ran away and said: "Verily, I have nothing to do with you…"
Ibn Abbas said: 'On the day of Badr, Shaytan as well as his flag holders and soldiers, accompanied the idolaters. He whispered to the hearts of the idolaters, 'None can defeat you this day and I will help you.' When they met and Shaytan saw Angels coming to their aid and the Messenger of Allah (sallallahu alaihe wa-sallam) took a handful of sand and threw it at the faces of the idolaters, causing them to retreat. Jibreel u came towards Shaytan but when Shaytan, while holding the hand of a Mushrik man, saw him, he withdrew his hand and ran away with his soldiers. That man asked him, 'O Suraqah! You claimed that you are our neighbor.' He said: "…Verily, I see what you see not. Verily, I fear Allah for Allah is severe in punishment." [Soorah al-Anfal (8): 48]
Another great Help from Allah was that He placed terror and fright in the hearts of the disbelievers. This is why instead of being greater in number and being well-equipped and loaded with weapons, the disbelievers fled the battlefield in awe. "Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved, so strike them over the necks, and smite over all their fingers and toes." [Soorah al-Anfal (8): 12]
Instances of the Sahabah's Bravery and Devotion
Only after Allah affirmed that He will suffice, aid, support and help the believers against their enemies, the Prophet (sallallahu alaihe wa-sallam) gave clear order to counter attack the disbelievers reciting the verse, "And be quick for forgiveness from your Lord, and for Paradise as wide as are the Heavens and the Earth." [Soorah aali-Imran (3): 133]
Allah said: "O Prophet! Urge the believers to fight…" The Messenger of Allah (sallallahu alaihe wa-sallam) encouraged his companions to fight. The courage and desire for Paradise and willingness to fight the disbelievers that Allah's Messenger (sallallahu alaihe wa-sallam) instilled in his companions is evident from the actions of the Sahabah.
Narrated Anas Ibn Malik (radhiallahu anhu), "…The polytheists advanced (towards us), and the Messenger of Allah (sallallahu alaihe wa-sallam) said: "Rise to enter Paradise which is equal in width to the Heavens and the Earth."
Umar Ibn al-Humam al-Ansari (radhiallahu anhu) said: "O Messenger of Allah! Is Paradise equal in extent to the Heavens and the Earth?" He said: 'Yes.' Umar said: 'Excellent! Excellent!' The Messenger of Allah (sallallahu alaihe wa-sallam) asked him: "What makes you say, 'Excellent! Excellent!?" He said: "O Messenger of Allah, nothing but the desire that I may be among its residents." He said: "You are (surely) among its residents." He took some dates from his bag and began to eat them. Then he said: "If I were to live until I had eaten all these dates of mine, it would be a long life." (The narrator said) He threw away all the dates he had with him. Then he fought the enemies until he was killed." [Saheeh Muslim (4680)]
Mu'adh Ibn Amr, a young man from the Ansaar came across Abu Jahl in the battle and struck his leg so forcefully that his leg was cut off from the shin. When Ikrimah, the son of Abu Jahl, saw his father injured, he fell upon Mu'adh and nearly separated his arm from his shoulder. Mu'adh fought the whole day with the hanging arm and when it gave him more trouble, he put his arm under his feet and pulled it apart by force.
Abu Jahl, the Pharaoh of this Nation, died at the hands of two young Muslims
Abdur Rahmaan al-Awf (radhiallahu anhu) related, 'I was in the thick of the battle when two youths, still seemingly inexperienced in the art of fighting, one on the right and the second on the left. One of them spoke in a secret voice asking me to show him Abu Jahl. I asked him about his intention, to which he replied that he had a strong desire to engage with Abu Jahl in a combat until either of them was killed. It was something incredible. I turned to the left and the other expressed a similar desire. I directly pointed at their target. They both rushed towards Abu Jahl and without hesitation struck him together and brought him down to earth. They went back to Allah's Messenger (sallallahu alaihe wa-sallam), each claiming that he had killed Abu Jahl. The Prophet saw both their swords and said: "You both have killed him."
At the end of the battle, Abdullah Ibn Mas'oud, saw Abu Jahl at the verge of death. He stepped on his neck and said: "Have you seen how Allah has disgraced you?'
But look how arrogant is this enemy of Allah, he replied to Ibn Mas'oud saying: "I am not disgraced. I am no more than a man killed by his own people on the battlefield." The disbelievers were so terrified that they even left behind their chief and fled the battlefield. When Ibn Mas'oud was about to cut off his head, he said: "Cut off my head from near the shoulders so that it looks bigger than the heads of all others and it is seen as the head of the chief. Ibn Mas'oud cut off his head and took it to Allah's Messenger (sallallahu alaihe wa-sallam), who praised Allah upon seeing it. He (sallallahu alaihe wa-sallam) later said when he saw his dead body: "This is the Pharaoh of this nation."
Victory for the Believers
With the help of Allah, Allah's Messenger (sallallahu alaihe wa-sallam) and his companions fought bravery until the Quraysh suffered great loss and fled the battlefield. They lost 70 of their best men and 70 were taken as prisoners by the Muslims. Only fourteen Muslims were martyred in this battle: "And remember when you were few and were reckoned weak in the land and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His help, and provided you with good things so that you might be grateful." [Soorah al-Anfal (8): 26]
After the battle of Badr, the Muslims emerged as one powerful nation.
Lessons from the Battle of Badr
The Battle of Badr is a great example from our history that teaches; 'victory does not depend on numbers or collecting weapons and shields - Victory is from Allah.'
"How often has a small group overcome a might host by Allah's leave. And Allah is with the patient." [Soorah al-Baqarah (2): 249]
However, Allah only grants victory to those who believe in Him and put their complete trust in Him. Allah sent blessing and help to the believers in the battle of Badr and made them victorious over the disbelieving pagans only after putting them to trial! Allah tested the Muslims for ten years in Makkah and then He tested them again by the order to migrate to al-Medina leaving behind all possessions.
It was the result of the strong trust of the Sahabah in Allah that they willingly marched towards the battlefield, even though they knew that the disbelievers had come with huge army and weaponry.
It was their craving for Allah's Pleasure and Paradise that they proclaimed: "…We will fight along with you. By Allah! If you were to take us to Bark al-Ghimad, we will still fight with determination against its defender until you gained it." So after Allah had tested them, He made them stand firm against their enemies, and granted them the courage to fight them. It was only by the Help of Allah and His Blessings that the Muslims could defeat the disbeliever who were three time greater in number and well-equipped.
Otherwise, in the times of Jahiliyyah (ignorance - the time before Islam), these very same people were the weakest of people found on the face of the earth as Imam Ibn Katheer (rahimahullah) mentions the statement of Qatadah Ibn Di'amah as-Sadusi in the Tafseer of Soorah al-Anfal (8): 26, 'Arabs were the weakest of the weak, had the toughest life, the emptiest stomach, the barest skin and the most obvious misguidance. Those who lived among them lived in misery; those who died went to the Fire. They were being eaten up, but unable to eat others! By Allah! We do not know of a people on the face of the earth at that time who had a worse life than them. When Allah brought Islam, He made it dominant on the earth and thus bringing provisions and leadership for them over the necks of people. It is through Islam that Allah granted all what you see, so thank Him for His favors, for your Lord is One Who bestows favors and likes praise."
It was due to their cowardice that when Abrahah attacked their most sacred city, Makkah, and resolved to demolish the Ka'bah; they evacuated Makkah and ran away with their wives and children to mountain tops. But when they embraced Islam, believed in Allah, avoided sins and purely followed the teaching of Allah's Messenger - Allah made them the rulers of the world. They triumphed at the time of Allah's Messenger (sallallahu alaihe wa-sallam) and after his death. The Kuffar feared the Muslims!
But when the Muslims abandoned the life of righteousness and adopted sins, Allah, the Exalted, snatched away His Blessings from them and they were left to their state of misery. However, even today, if we Muslims were to believe in Allah and put complete trust in Him Alone, then Allah will help the Muslims over the Kuffar. It is the result of our sins that in many parts of the world Muslims are being oppressed by the Kuffar and subjugated to hardships.
Today, if we show willingness to sacrifice our wealth and lives for the sake of Allah, and purely follow the teachings of Allah's Messenger (sallallahu alaihe wa-sallam), Allah will remove our hardships and grant us victory and supremacy over the Kuffar.
Allah says: "Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those who before them, and He will grant them the authority to practice their religion that which He has chosen for them (i.e. Islam). And He will surely give them in exchange security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whosoever disbelieves after this, they are the Fasiqun (rebellious, disobedient to Allah)." [Soorah an-Nur (24): 55]
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The Prophet on the Battlefield
The Quraishites, mortified at the escape of the Prophet along with his devoted companions, and jealous of his growing power in Madinah, kept a stringent watch over the Muslims left behind and persecuted them in every possible way. They also initiated clandestine contacts with ‘Abdullah bin Uabi bin Salul, chief of Madinese polytheists, and president designate of the tribes ‘Aws and Khazraj before the Prophet’s emigration. They sent him a strongly-worded ultimatum ordering him to fight or expel the Prophet, otherwise they would launch a widespread military campaign that would exterminate his people and proscribe his women.
His pride wounded and kingship no longer his, ‘Abdullah bin Uabi bin Salul, a priori responded positively to his Quraishite co-polytheists. He mobilized his supporters to counteract the Muslims. The Prophet on hearing about this unholy alliance, summoned ‘Abdullah and admonished him to be more sensible and thoughtful and cautioned his men against being snared in malicious tricks. The men, on grounds of cowardice, or reason, gave up the idea. Their chief, however, seemingly complied, but at heart, he remained a wicked unpredictable accomplice with Quraish and the envious Jews. Skirmishes and provocations started to pave the way for a major confrontation between the Muslims and polytheists. Sa‘d bin Mu‘adh, an outstanding Helper, announced his intention to observe ‘Umrah (lesser pilgrimage) and headed for Makkah. There Omaiya bin Khalaf provided tutelage for him to observe the ritual circumambulation. Abu Jahl, an archenemy of Islam saw him in the Sacred Sanctuary and threatened he would have killed him if he had not been in the company of Omaiya. Sa‘d, fearlessly and defiantly, challenged him to committing any folly at the risk of cutting their caravans off.
Provocative actions continued and Quraish sent the Muslims a note threatening to put them to death in their own homeland. Those were not mere words, for the Prophet received information from reliable sources attesting to real intrigues and plots being hatched by the enemies of Islam. Precautionary measures were taken and a state of alertness was called for, including the positioning of security guards around the house of the Prophet and strategic junctures. ‘Aishah (Ra) reported that Allâh’s Messenger lay down on bed during one night on his arrival in Madinah and said: Were there a pious person from amongst my Companions who should keep a watch for me during the night? She (‘Aishah (Ra) said: We were in this state when we heard the clanging noise of arms. He (the Prophet ) said: Who is it? He said: This is Sa‘d bin Abi Waqqas. Allâh’s Messenger said to him: What brings you here? Thereupon he said: I harboured fear (lest any harm should come to) Allâh’s Messenger , so I came to serve as your sentinel. Allâh’s Messenger invoked blessings upon him and then he slept.
This state of close vigilance continued ceaselessly until the Words of Allâh were revealed saying: "Allâh will protect you from mankind." [5:67]
Here, the Prophet peeped from the dome of his house asking his people to go away, and making it clear that Allâh would take the charge of protecting him.
The Prophet’s life was not the only target of the wicked schemes, but rather the lives and the whole entity of the Muslims. When the Madinese provided the Prophet and his Companions with safe refuge, the desert bedouins began to look at them all in the same perspective, and outlawed all the Muslims.
At this precarious juncture with Quraish, intent on pursuing their aggressive and devilish plans, Allâh, the All-High, gave the Muslims the permission to take arms against the disbelievers: "Permission to fight is given to those (i.e. believers against those disbelievers), who are fighting them, (and) because they (believers) have been wronged, and surely Allâh is Able to give them (believers) victory." [22:39]
This verse was revealed in a larger context of Divine instructions to eradicate all aspects of falsehood, and hold in honour the symbols and rites of Allâh: "Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as- Salât: [i.e. to perform Salât (prayer) —the five compulsory, congregational prayers (the males in Mosques)], to pay the Zakaah (obligatory charity), and they enjoin Al-Ma‘ruf (i.e. Islamic Monotheism and all that Islaam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islaam has forbidden) [i.e. they make the Qur’ân as the Law of their country in all the spheres of life]." [22:41].
Doubtlessly, the permission to fight was revealed in Madinah after emigration, not in Makkah, still the exact date where of is in doubt.
The permission to fight was already there, but in the light of the status quo, it was wise for the Muslims to bring the commercial routes leading to Makkah under their control. To realize this strategic objective, the Prophet had to choose either of two options:
Entering into non-aggression pacts with the tribes inhabiting either the areas adjacent to the routes or between these routes and Madinah. With respect to this course of action, the Prophet had already signed, together with the Jews and other neighbouring tribes, the aforementioned pact of cooperation and good neighbourliness.
Despatching successive armed missions for harassment along the strategic commercial routes.
Pre-Badr Missions and Invasions.
With a view to implementing these plans, the Muslims commenced real military activities, which at first took the form of reconnaissance patrols delegated to explore the geopolitical features of the roads surrounding Madinah and others leading to Makkah, and building alliances with the tribes nearby. The Prophet wanted to impress upon the polytheists and Jews of Madinah as well as the Bedouins in its vicinity, that the Muslims had smashed their old fears, and had been too strong to be attacked with impunity. He also wanted to display the power of his followers in order to deter Quraish from committing any military folly against him which might jeopardize their economic life and means of living, and to stop them from persecuting the helpless Muslims detained in Makkah, consequently he would avail himself of this opportunity and resume his job of propagating the Divine Call freely.
The following is a resume of these missions and errands:
Saif Al-Bahr Platoon sent in Ramadan 1 A.H., i.e. 623 A.D. led by Hamzah bin ‘Abdul Muttalib and comprising 30 Emigrants with a definite task of intercepting a caravan belonging to Quraish. It was a caravan of 300 people including Abu Jahl bin Hisham. The two parties encountered each other and aligned in preparation for fighting. Majdi bin ‘Amr, on good terms with both sides, happened to be there and managed to prevent an imminent clash.
On that occasion, the Prophet accredited the first flag in the history of Muslims. It was white in colour and was entrusted to Kinaz bin Husain Al-Ghanawi, to carry.
In Shawwal, 1 A.H., i.e. April 623 A.D. The Messenger of Allâh despatched ‘Ubaidah bin Al-Harith bin Al-Muttalib at the head of 60 horsemen of Emigrants to a spot called Batn Rabegh where they encountered Abu Sufyan at the head of a caravan of 200 men. There was arrow shooting but no actual fighting.
It is interesting to note that two Muslims, Al-Miqdad bin ‘Amr Al-Bahrani and ‘Utbah bin Ghazwan Al-Mazini, defected from the caravan of Quraish and joined the ranks of ‘Ubaidah. The Muslims had a white flag carried by Mistah bin Athatha bin Al-Muttalib bin ‘Abd Munaf.
In Dhul Qa‘dah 1 A.H., i.e. May 623 A.D. the Prophet despatched Sa‘d bin Abi Waqqas at the head of 20 horsemen, and instructed them not to go beyond Al-Kharrar. After a five-day march they reached the spot to discover that the camels of Quraish had left the day before; their flag, as usual, was white and carried by Al-Miqdad bin ‘Amr.
Ghazwa Al-Abwa’ or Waddan. It was in Safar 2 A.H., i.e. 623 A.D. The Messenger of Allâh set out himself at the head of 70 men, mostly Emigrants, to intercept a camel caravan belonging to Quraish, leaving behind Sa‘d bin ‘Ubadah to dispose the affairs in Madinah. When he reached Waddan, a place between Makkah and Madinah, he found none.
In the process of this campaign, he contracted a non- aggression pact with ‘Amr bin Makhshi Ad-Damari. The provisions of the pact go as follows: "This is a document from Muhammad , the Messenger of Allâh concerning Bani Damrah in which he established them safe and secure in their wealth and lives. They can expect support from the Muslims unless they oppose the religion of Allâh. They are also expected to respond positively in case the Prophet sought their help."
This was the first invasion under the leadership of the Messenger of Allâh . It took fifteen days, with a white flag carried by Hamzah bin ‘Abdul Muttalib.
Buwat Invasion. It took place in Rabi‘ Al-Awwal 2 A.H., i.e. 623 A.D. The Prophet , at the head of 200 companions, marched for Buwat to intercept a caravan belonging to Quraish comprising 100 Quraishites, Omaiya bin Khalaf among them, and 2500 camels. When he reached Buwat, the caravan had left. Before leaving Madinah, he mandated Sa‘d bin Mu‘adh to dispose the affairs until his return.
Safwan Invasion. In Rabi‘ Al-Awwal 2 A.H., i.e. 623 A.D. Karz bin Jabir at the head of a small group of polytheists raided the pastures of Madinah and looted some animals. The Prophet at the head of 70 men left Madinah to fight the aggressors. He went in their pursuit till he reached a place called Safwan near Badr but could not catch up with them. This invasion came to be known as the preliminary Badr Invasion. During his absence, the Prophet entrusted Zaid bin Harithah with the disposition of the affairs in Madinah. The standard was white in colour and entrusted to ‘Ali bin Abi Talib to carry.
Dhil ‘Ushairah Invasion. It was in Jumada-al-Ula and Jumada-al-Akhirah the first or second 2 A.H., i.e. November-December 623 A.D. The Prophet at the head of 150-200 Muslim volunteers, with 30 camels which they rode turn by turn, set out to intercept a Quraishite caravan. He reached Dhil ‘Ushairah but the camels had left some days before. These camels were the same that he went out to intercept on their return from Syria, and were the direct reason for the break out of the battle of Badr. In the process of this campaign, the Prophet contracted a non-aggression pact with Bani Madlij and their allies Bani Dhumrah. Abu Salama bin ‘Abd Al-Asad Al-Makhzumi was mandated to rule Madinah in his absence.
The Platoon of Nakhlah. It took place in Rajab 2 A.H., i.e. January 624 A.H. The Messenger of Allâh despatched ‘Abdullah bin Jahsh Asadi to Nakhlah at the head of 12 Emigrants with six camels. ‘Abdullah was given a letter by the Prophet but was instructed to read it only after two days. He followed the instructions and discovered that he was asked to go on to a place called Nakhlah standing between Makkah and At-Ta’if, intercept a caravan for Quraish and collect news about their intentions. He disclosed the contents of the letters to his fellows who blindly obeyed the orders. At Nakhlah, the caravan passed carrying loads of raisins (dried grapes), food stuff and other commodities. Notable polytheists were also there such as ‘Amr bin Al-Hadrami, ‘Uthman and Naufal, sons of ‘Abdullah bin Al-Mugheerah and others... The Muslims held consultations among themselves with respect to fighting them taking into account Rajab which was a sacred month (during which, along with Dhul Hijja, Dhul Qa‘da and Muharram, war activities were suspended as was the custom in Arabia then). At last they agreed to engage with them in fighting. ‘Amr bin Al-Hadrami was shot dead by an arrow, ‘Uthman and Al-Hakam were captured whereas Naufal escaped. They came back with the booty and the two prisoners. They set aside one-fifth of the booty assigned to Allâh and His Messenger, and took the rest. The Messenger disapproved of that act and suspended any action as regards the camels and the two captives on account of the prohibited months already mentioned. The polytheists, on their part, exploited this golden opportunity to calumniate the Muslims and accuse them of violating what is Divinely inviolable. This idle talk brought about a painful headache to Muhammad’s Companions, until at last they were relieved when the Revelation came down giving a decisive answer and stating quite explicitly that the behaviour of the polytheists in the whole process was much more heinous and far more serious than the act of the Muslims:
"They ask you concerning fighting in the sacred months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, ‘Fighting therein is a great (transgression) but a greater (transgression) with Allâh is to prevent mankind from following the way of Allâh, to disbelieve in Him, to prevent access to Al-Masjid-Al-Harâm (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing." [2:217]
The Words of Allâh were quite clear and said that the tumult created by the polytheists was groundless. The sacred inviolable sanctities had been repeatedly violated in the long process of fighting Islam and persecuting its adherents. The wealth of the Muslims as well as their homes had already been violated and their Prophet had been the target of repeated attempts on his life. In short, that sort of propaganda could deservedly be described as impudence and prostitution. This has been a resume of pre-Badr platoons and invasions. None of them witnessed any sort of looting property or killing people except when the polytheists had committed such crimes under the leadership of Karz bin Jabir Al-Fahri. It was, in fact, the polytheists who had initiated such acts. No wonder, for such ill-behaviour is immanent in their natural disposition.
Shortly afterwards, the two captives were released and blood money was given to the killed man’s father.
After this event, Quraish began to realize the real danger that Madinah could present with. They came to know that Madinah had always been on the alert, watching closely their commercial caravans. It was then common knowledge to them that the Muslims in their new abode could span and extend their military activities over an area of 300 miles. and bring it under full control. However, the new situation borne in mind, the Makkans could not be deterred and were too obstinate to come to terms with the new rising power of Islam. They were determined to bring their fall by their own hands and with this recklessness they precipitated the great battle of Badr.
The Muslims, on the other hand, and at the behest of their Lord, were ordered to go to war in Sha‘ban 2 A.H:
"And fight, in the way of Allâh those who fight you; but transgress not the limits. Truly, Allâh likes not the transgressors. And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah (polytheism or calamity) is worse than killing. And fight not with them at Al-Masjid-Al-Harâm (the Sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers. But if they cease, then Allâh is Oft-Forgiving, Most Merciful. And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allâh) and (all and every kind of ) worship is for Allâh (Alone). But if they cease, let there be no transgression except against Az-Zalimûn (polytheists, and wrong-doers, etc.)" [2:190-193]
Before long, Allâh again sent the Muslims a different sort of verses whereby teaching them ways of fighting, urging them to go to war and demonstrating relevant rules:
"So, when you meet (in fight - Jihâd in Allâh’s cause), those who disbelieve smite at their necks till when you have killed and wounded many of them, then bind a bond firmly (on them, i.e. take them as captives). Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islam), until the war lays down its burden. Thus [you are ordered by Allâh to continue in carrying out Jihâd against the disbelievers till they embrace Islam (i.e. are saved from the punishment in the Hell-fire) or at least come under your protection], but if it had been Allâh’s Will, He Himself could certainly have punished them (without you). But (He lets you fight), in order to test you, some with others. But those who are killed in the way of Allâh, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them (i.e. they will know their places in Paradise more than they used to know their houses in the world). O you who believe! If you help (in the cause of) Allâh, He will help you, and make your foothold firm." [47:4-7]
Shortly afterwards, Allâh began to dispraise the hypocrites, the weak at heart and cowardly elements:
"But when a decisive Sûrah (explaining and ordering things) is sent down, and fighting (Jihâd — the holy fighting) is mentioned (i.e. ordained) therein, you will see those in whose hearts is a disease (of hypocrisy) looking at you with a look of one fainting to death. " [47:20]
The prevalent exigencies required as a top priority exhorting the Muslims to fight. Any leader with a deep insight would order his soldiers to get ready for any sort of emergency, let alone the All-Knowing Exalted Lord, Who is at all times omniscient of the minutest details of affairs. The event of that skirmish with the polytheists dealt a heavy blow to the pride of Quraish and created a sort of horrible restlessness amongst them.
The aforementioned Qur’ânic verses, enjoining the Muslims to strive in the cause of Allâh, betrayed the proximity of blood clashes that would be crowned by a decisive victory for the Muslims, and final expulsion of polytheists out of the Sacred City, Makkah. They referred to rules pertinent to the treatment of captives and slaughtering the pagan soldiers till the war ended and laid down its burdens. All of these could act as clues to a final triumph that would envelop the strife of the Muslims towards their noble objectives.
Another event of great significance featured the same month Sha‘ban 2 A.H., i.e. February 624 A.D., which was a Divine injunction ordering that Al-Qiblah be changed from Jerusalem to the Sacred Mosque in Makkah. That was of a great advantage to the Muslims at two levels. First, it brought about a kind of social sifting, so to speak, in terms of the hypocrites of the Jews and others weak at heart, and revealed their true nature and inclinations; the ranks of the Muslims were thereby purged from those discord-prone elements. Second, facing a new Qiblah, the Sacred Mosque in Makkah, refers gently to a new role awaiting the Muslims to take up, and would start only after the repatriation of the Muslims to their Sacred City, Makkah for it is not logical for the Muslims to leave their Qiblah at the mercy of non-Muslims.
The Muslims, therefore, at the behest of Allâh and on account of those Divine clues, augmented their activities and their tendency towards striving in the cause of Allâh and encountering His enemies in a decisive battle were greatly intensified.
The Battle of Badr
The First Decisive Battle in the History of Islaam
Reason of the Battle:
We have already spoken about Al-‘Ushairah Invasion when a caravan belonging to Quraish had escaped an imminent military encounter with the Prophet and his men. When their return from Syria approached, the Prophet despatched Talhah bin ‘Ubaidullâh and Sa‘id bin Zaid northward to scout around for any movements of this sort. The two scouts stayed at Al-Hawra’ for some days until Abu Sufyan, the leader of the caravan, passed by them. The two men hurried back to Madinah and reported to the Prophet their findings. Great wealth amounting to 50 thousand gold Dinars guarded by 40 men moving relatively close to Madinah constituted a tempting target for the Muslim military, and provided a potentially heavy economic, political and military strike that was bound to shake the entire structure of the Makkan polytheists.
The Prophet immediately exhorted the Muslims to rush out and waylay the caravan to make up for their property and wealth they were forced to give up in Makkah. He did not give orders binding to everyone, but rather gave them full liberty to go out or stay back, thinking that it would be just an errand on a small scale.
The Muslim army was made up of 300-317 men, 82-86 Emigrants, 61 from Aws and 170 from Khazraj. They were not well-equipped nor adequately prepared. They had only two horses belonging to Az-Zubair bin Al-‘Awwam and Al-Miqdad bin Al-Aswad Al-Kindi, 70 camels, one for two or three men to ride alternatively. The Messenger of Allâh himself, ‘Ali and Murthid bin Abi Murthid Al-Ghanawi had only one camel. Disposition of the affairs of Madinah was entrusted to Ibn Umm Maktum but later to Abu Lubabah bin ‘Abdul Mundhir. The general leadership was given to Mus‘ab bin ‘Umair Al-Qurashi Al-‘Abdari, and their standard was white in colour. The little army was divided into two battalions, the Emigrants with a standard raised by ‘Ali bin Abi Talib, and the Helpers whose standard was in the hand of Sa‘d bin Mu‘adh. Az-Zubair bin Al-‘Awwam was appointed to the leadership of the right flank, Al-Miqdad bin ‘Amr to lead the left flank, and the rear of the army was at the command of Qais bin Abi Sa‘sa‘ah. The General Commander-in-Chief was the Prophet , of course.
The Prophet , at the head of his army, marched out along the main road leading to Makkah. He then turned left towards Badr and when he reached As-Safrâ’, he dispatched two men to scout about for the camels of Quraish.
Abu Sufyan, on the other hand, was on the utmost alert. He had already been aware that the route he was following was attended with dangers. He was also anxious to know about the movements of Muhammad . His scouting men submitted to him reports to the effect that the Muslims were lying in ambush for his caravan. To be on the safe side, he hired Damdam bin ‘Amr Al-Ghifari to communicate a message asking for help from the Quraishites. The messenger rode fast and reached Makkah in frenzy. Felling himself from his camel, he stood dramatically before Al-Ka'baah, cut off the nose and the ears of the camel, turned its saddle upside down, tore off his own shirt from front and behind, and cried: "O Quraish! Your merchandise! It is with Abu Sufyan. The caravan is being intercepted by Muhammad and his companions. I cannot say what would have happened to them. Help! Help!"
The effect of this hue and cry was instantaneous and the news stunned Quraish and they immediately remembered their pride that was wounded when the Muslims had intercepted Al-Hadrami caravan. They therefore swiftly mustered almost all of their forces and none stayed behind except Abu Lahab, who delegated someone who owed him some money. They also mobilized some Arab tribes to contribute to the war against the Prophet . All the clans of Quraish gave their consent except Banu ‘Adi. Soon an excited throng of 1300 soldiers including 100 horsemen and 600 mailed soldiers with a large number of camels, was clamouring to proceed to fight the Muslims. For food supplies, they used to slaughter an alternate number of camels of ten and nine every day. They were however afraid that Banu Bakr, on account of old long deep-seated animosity, would attack their rear. At that critical moment, Iblis (Satan) appeared to them in the guise of Suraqa bin Malik bin Ju‘sham Al-Mudlaji — chief of Bani Kinana — saying to them: "I guarantee that no harm will happen from behind."
They set out burning with indignation, motivated by a horrible desire for revenge and exterminating anyone that might jeopardize the routes of their caravans: "…boastfully and to be seen of men, and hinder (men) from the path of Allâh. " [8:47]
Or as the Prophet said: "O Allâh these are the haughty and conceited; they have come defying Allâh and defying His Messenger."
They moved swiftly northward to Badr. On the way they received another message from Abu Sufyan asking them to go back home because the caravan had escaped the Muslims. Incidentally, Abu Sufyan, on learning the intention of the Muslims, led his caravan off the main route, and inclined it towards the Red Sea. By this manoeuvre, he was able to slip past the Madinese ambush and was out of their reach.
On receiving Abu Sufyan’s message, the Makkan army showed a desire to return home. The tyrant Abu Jahl, however haughtily and arrogantly insisted that they proceed to Badr, stay three nights there for making festivities. Now they wanted to punish the Muslims and prevent them from intercepting their caravans, and impress on the Arabs that Quraish still had the upper hand and enjoyed supremacy in that area.
Abu Jahl’s threats and insistence notwithstanding, Banu Zahrah, acting on the advice of Al-Akhnas bin Shuraiq, broke away and returned to Makkah. Thenceforth Al-Akhnas remained ‘the well-rubbed palm tree’ for Bani Zahrah and was blindly obeyed in all relevant matters.
Banu Hashim were also inclined to break away, but Abu Jahl’s threats made them desist from that idea.
The rest of the army, now 1000 soldiers, approached Badr and encamped themselves beyond a sand dune at Al-‘Udwat Al-Quswa.
‘The intelligence corps’ of the Madinese army reported to the Prophet that a bloody encounter with the Makkans was inescapable, and that a daring step in this context had to be taken, or else the forces of evil would violate the inviolable and would consequently manage to undermine the noble cause of the Islam and tread upon its faithful adherents. The Muslims were afraid that the pagan Makkans would march on and start the war activities within the headquarters of Islam, Madinah. A move of such nature would certainly damage and produce an infamous impact on the dignity and stance of the Muslims.
On account of the new grave developments, the Prophet held an advisory military emergency meeting to review the ongoing situation and exchange viewpoints with the army leaders. Admittedly, some Muslims feared the horrible encounter and their courage began to waver; in this regard, Allâh says: "As your Lord caused you (O Muhammad ) to go out from your home with the Truth, and verily, a party among the believers disliked it, disputing with you concerning the Truth after it was made manifest, as if they were being driven to death while they were looking (at it)." [8:5, 6]
The Prophet apprised his men of the gravity of the situation and asked for their advice. Abu Bakr was the first who spoke on the occasion and assured the Prophet of the unreserved obedience to his command. ‘Umar was the next to stand up and supported the views expressed by his noble friend. Then Al-Miqdad bin ‘Amr got up and said: "O Messenger of Allâh! Proceed where Allâh directs you to, for we are with you. We will not say as the Children of Israel said to Moses (AS): "Go you and your Lord and fight and we will stay here;"
Rather we shall say: "Go you and your Lord and fight and we will fight along with you."
By Allâh! If you were to take us to Bark Al-Ghimad, we will still fight resolutely with you against its defenders until you gained it."
The Prophet thanked him and blessed him.
The three leaders who spoke were from the Emigrants, who only constituted a minor section of the army. The Prophet wanted, and for the more reason, to hear the Helpers’ view because they were the majority of the soldiers and were expected to shoulder the brunt of the war activities. Moreover, the clauses of Al-‘Aqabah Pledge did not commit them to fighting beyond their territories.
The Prophet then said: "Advise me my men!"
by which he meant the Helpers, in particular. Upon this Sa‘d bin Mu‘adh stood up and said: "By Allâh, I feel you want us (the Helpers) to speak." The Prophet directly said: "Oh, yes!" Sa‘d said: "O Prophet of Allâh! We believe in you and we bear witness to what you have vouchsafed to us and we declare in unequivocal terms that what you have brought is the Truth. We give you our firm pledge of obedience and sacrifice. We will obey you most willingly in whatever you command us, and by Allâh, Who has sent you with the Truth, if you were to ask us to plunge into the sea, we will do that most readily and not a man of us will stay behind. We do not grudge the idea of encounter with the enemy. We are experienced in war and we are trustworthy in combat. We hope that Allâh will show you through our hands those deeds of valour which will please your eyes. Kindly lead us to the battlefield in the Name of Allâh."
The Prophet was impressed with the fidelity and the spirit of sacrifice which his companions showed at this critical juncture. Then he said to them: "Forward and be of cheer, for Allâh has promised me one of the two (the lucrative course through capturing the booty or strife in the cause of Allâh against the polytheists), and by Allâh it is as if I now saw the enemy lying prostrate."
In the immediate vicinity of Badr, the Prophet and his cavemate Abu Bakr conducted a scouting operation during which they managed to locate the camp of Quraish. They came across an old bedouin nearby whom they manipulated and managed to extract from him the exact location of the army of the polytheists. In the evening of the same day, he despatched three Emigrant leaders, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam and Sa‘d bin Abi Waqqas to scout about for news about the enemy. They saw two men drawing water for the Makkan army. On interrogation, they admitted that they were water carriers working for Quraish. But that answer did not please some Muslims and they beat the two boys severely in order to exact from them an answer, even if it isn’t true, alluding to the caravan laden with wealth. The two boys thus lied, and so they were released. The Prophet was angry with those men and censured them saying: "On telling the truth, you beat them, and on telling a lie, you released them!" He then addressed the two boys and after a little conversation with them he learned a lot about the enemy: number of soldiers, their exact location and names of some of their notables.
He then turned to the Muslims and said: "Hearken, Quraish has sent you their most precious lives."
The same night it rained on both sides. For the polytheists it obstructed further progress, whereas it was a blessing for the Muslims. It cleaned them and removed from them the stain of Satan. Allâh sent rain to strengthen their hearts and to plant their feet firmly therewith. They marched a little forward and encamped at the farther bank of the valley. Muhammad stopped at the nearest spring of Badr. Al-Hubab bin Mundhir asked him, "Has Allâh inspired you to choose this very spot or is it stratagem of war and the product of consultation?" The Prophet replied "It is stratagem of war and consultation." Al-Hubab said: "This place is no good; let us go and encamp on the nearest water well and make a basin or reservoir full of water, then destroy all the other wells so that they will be deprived of the water." The Prophet approved of his plan and agreed to carry it out, which they actually did at midnight.
Sa‘d bin Mu‘adh suggested that a trellis be built for the Prophet to function as headquarters for the Muslim army and a place providing reasonable protection for the leader. Sa‘d began to justify his proposal and said that if they had been victorious, then everything would be satisfactory. In case of defeat, the Prophet would not be harmed and he could go back to Madinah where there were more people who loved him and who would have come for help if they had known that he was in that difficult situation, so that he would resume his job, hold counsel with them and they would strive in the cause of Allâh with him again and again.
A squad of guards was also chosen from amongst the Helpers under the leadership of the same man, Sa‘d bin Mu‘adh, in order to defend the Prophet in his headquarters.
The Prophet spent the whole night preceding the day of the battle in prayer and supplication. The Muslim army, wearied with their long march, enjoyed sound and refreshing sleep, a mark of the Divine favour and of the state of their undisturbed minds.
"(Remember) when He covered you with a slumber as a security from Him, and He caused rain to descend on you from the sky, to clean you thereby and to remove from you the Rijz (whispering, evil suggestions, etc.) of Satan, and to strengthen your hearts, and make your feet firm thereby." [8:11]
That was Friday night, Ramadan 17th., the year 2 A.H.
In the morning, the Prophet called his men to offer the prayers and then urged them to fight in the way of Allâh. As the sun rose over the desert, the Prophet drew up his little army, and pointing with an arrow which he held in his hand, arranged the ranks.
Quraish, on the other hand, positioned their forces in Al-‘Udwat Al-Quswa opposite the Muslim lines. A few of them approached, in a provocative deed, to draw water from the wells of Badr, but were all shot dead except one, Hakeem bin Hizam, who later became a devoted Muslim. ‘Umair bin Wahab Al-Jumahi, in an attempt to reconnoiter the power of the Muslims, made a scouting errand and submitted a report saying that the Muslim army numbered as many as 300 men keen on fighting to the last man. On another reconnaissance mission he came to the conclusion that neither reinforcements were coming nor ambushes laid. He understood that they were too brave to surrender and too intent on carrying out their military duties to withdraw without slaying the largest number possible of the polytheists. This report as well as kindred relations binding the two belligerent parties together, slackened the desire to fight among some of the Quraishites. To counteract this reason-based opposition advocated by a rival of his, ‘Utbah bin Rabi‘a and others, Abu Jahl started an anti-campaign seeking vengeance on Muhammad ’s followers for the Quraishites killed at Nakhlah. In this way, he managed to thwart the opposite orientation, and manipulated the people to see his evil views only.
When the two parties approached closer and were visible to each other, the Prophet began supplicating Allâh "O Allâh! The conceited and haughty Quraishites are already here defying You and belying Your Messenger. O Allâh! I am waiting for Your victory which You have promised me. I beseech You Allâh to defeat them (the enemies)." He also gave strict orders that his men would not start fighting until he gave them his final word. He recommended that they use their arrows sparingly and never resort to sword unless the enemies came too close.
Abu Jahl also prayed for victory, saying: "Our Lord, whichever of the two parties was less kind to his relatives, and brought us what we do not know, then destroy him tomorrow.". They were confident that their superior number, equipment and experience would be decisive. The Noble Qur’ân, with a play on the word, told them that the decision had come, and the victory — but not in the sense they had hoped for:
"(O disbelievers) if you ask for a judgement, now has the judgement come unto you and if you cease (to do wrong), it will be better for you, and if you return (to the attack), so shall we return, and your forces will be of no avail to you, however numerous it be, and verily, Allâh is with the believers." [8:19]
The first disbeliever to trigger the fire of the battle and be its first victim was Al-Aswad bin ‘Abdul Asad Al-Makhzumi, a fierce bad-tempered idolater. He stepped out swearing he would drink from the water basin of the Muslims, otherwise, destroy it or die for it. He engaged with Hamzah bin ‘Abdul Muttalib, who struck his leg with his sword and dealt him another blow that finished him off inside the basin.
The battle had actually started. Protected by armour and shields, ‘Utbah bin Rabi‘a stepped forth between his brother Shaibah and his son Al-Waleed bin ‘Utbah from the lines of Quraish and hurled maledictions at the Muslims. Three young men of the Helpers came out against them: ‘Awf and Mu‘wwadh the sons of Harith, and ‘Abdullah bin Rawaha. But the Makkans yelled that they had nothing to do with them. They wanted the heads of their cousins. Upon this the Prophet asked ‘Ubaidah bin Al-Harith, Hamzah — his uncle, and his cousin ‘Ali (RA) to go forward for the combat. The three duels were rapid. Hamzah killed Shaibah, while ‘Ali killed Al-Waleed.[] ‘Ubaidah was seriously wounded but, before he fell, Hamzah fell upon ‘Utbah and with a sweep of his sword, cut off his head. ‘Ali and Hamzah carried ‘Ubaidah back with his leg cut off. He died four or five days later of a disease in the bile duct.
‘Ali was possessed of a deep conviction that Allâh’s Words were revealed: "These two opponents (believers and disbelievers) dispute with each other about their Lord." [22:19]
These verses were revealed in connection with men of Faith who confess their Lord and seek to carry out His Will (i.e. Muhammad ’s followers at Badr Battle), and men who deny their Lord and defy Him (the people of Quraish).
The duel was followed by a few more duels but the Makkans suffered terrible defeats in all the combats and lost some of their most precious lives. They were too much exasperated and enraged and fell upon the Muslims to exterminate them once and for all. The Muslims, however, after supplicating their Lord, calling upon Him for assistance, were made to hold to their position and conduct a defensive war plan that was successful enough to inflict heavy losses on the attackers. The Prophet used to pray to his Lord ceaselessly persistently and day and night to come to their succour. When the fierce engagement grew too hot he again began to supplicate his Lord saying: "O Allâh! Should this group (of Muslims) be defeated today, You will no longer be worshipped."
He continued to call out to his Lord, stretching forth his hands and facing Al-Qiblah, until his cloak fell off his shoulders. Then Abu Bakr came, picked up the cloak, and put it back on his shoulders and said: "O Prophet of Allâh, you have cried out enough to your Lord. He will surely fulfill what He has promised you."
Immediate was the response from Allâh, Who sent down angels from the heavens for the help and assistance of the Prophet and his companions. The Noble Qur’ân observes: "Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved." [8:12]
Allâh, the All-Mighty, also inspired another message to His Messenger, saying: "I will help you with a thousand of the angels each behind the other (following one another) in succession." [8:9]
The Prophet , in his trellis, dozed off a little and then raised his head joyfully crying: "O Abu Bakr, glad tidings are there for you: Allâh’s victory has approached, by Allâh, I can see Gabriel on his mare in the thick of a sandstorm."
He then jumped out crying: "Their multitude will be put to flight, and they will show their backs." [54:45]
At the instance of Gabriel, the Prophet took a handful of gravel, cast it at the enemy and said: "Confusion seize their faces!" As he flung the dust, a violent sandstorm blew like furnace blast into the eyes of the enemies. With respect to this, Allâh says: "And you (i.e. Muhammad ) threw not when you did throw but Allâh threw." [8:17]
Only then did he give clear orders to launch a counter-attack. He was commanding the army, inspiring confidence among his men and exhorting them to fight manfully for the sake of their Lord, reciting the Words of Allâh: "And be quick for forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth." [3:133]
The spirit he infused into his men was clearly witnessed by the valour of ‘Umair, a lad of sixteen, who flung away some dates he was eating crying out: "These (the dates) are holding me back from Paradise." So saying he plunged into the thick of the battle and died fighting bravely. Unique deeds of valour, deep devotion and full obedience to the Prophet were exhibited in the process of the battle. The army of the faithfuls was borne forward by the power of enthusiasm which the half-hearted warriors of Makkah miserably lacked. A large number of the polytheists were killed and the others began to waver. No wonder! The standard-bearers of Truth were given immediate help, and supernatural agencies (the angels), were sent to their assistance by their Lord to help them defeat the forces of evil.
The records of Hadeeth speak eloquently of the fact that the angels did appear on that day and fought on the side of the Muslims. Ibn ‘Abbas said: "While on that day a Muslim was chasing a disbeliever and he heard over him the swashing of a whip and the voice of the rider saying: ‘Go ahead Haizum’. He glanced at the polytheist who had (now) fallen down on his back. The Helper came to the Messenger of Allâh and related that event to him. The Prophet replied: ‘You have told the truth. This was the help from the third heaven."
One of the Helpers captured ‘Abbas bin ‘Abdul Muttalib, who said: "O Messenger of Allâh, by Allâh this man did not capture me. I was captured by a man who was bald and had the most handsome face, and who was riding a piebald horse, I cannot see him here among the people." The Helper interrupted: "I captured him, O Messenger of Allâh." The Prophet replied: "Be quiet, Allâh the All-Mighty strengthened you with the help of a noble angel."
Iblîs, the archsatan, in the guise of Suraqah bin Malik bin Ju‘sham Al-Mudlaji, on seeing angels working in favour of the Muslims, and Quraish rapidly losing ground on the battlefield, made a quick retreat despite the polytheists’ pleas to stay on. He ran off and plunged into the sea.
The ranks of Quraish began to give way and their numbers added nothing but confusion. The Muslims followed eagerly their retreating steps, slaying or taking captive all that fell within their reach. Retreat soon turned into ignominious rout; and they flied in haste, casting away their armour, abandoned beasts of burden, camp and equipage.
The great tyrant Abu Jahl, however, on seeing the adverse course of the battle, tried to stop the tidal wave of the Islamic victory by nerving the polytheists and encouraging them by all means available and adjuring them by Al-Lat and ‘Uzza and all symbols of paganism to stand firm in place and retaliate against the Muslims, but to no avail. Their morale had already been drastically reduced to zero, and their lines broken down. He then began to realize the reality of his arrogance and haughtiness. None remained around him except a gang of doomed polytheists whose resistance was also quelled by an Islamic irresistible storm of true devotion-based valour and Islam-orientated pursuit of martyrdom. Abu Jahl was deserted and left by himself on his horse waiting for death at the hand of two courageous lads of the Helpers.
‘Abdur-Rahman bin ‘Awf related the following interesting story in this regard: I was in the thick of the battle when two youths, still seemingly inexperienced in the art of fighting, one on the right and the second on the left. One of them spoke in a secret voice asking me to show him Abu Jahl. I asked about his intention, to which he replied, that he had a strong desire to engage with him in a combat until either of them was killed. It was something incredible to me. I turned left and the other said something to the same effect and showed a similar desire. I acceded to their earnest pleas and pointed directly at their target. They both rushed swiftly towards the spot, and without a moment’s hesitation struck him simultaneously with their swords and finished him off. They went back to the Messenger of Allâh , each claiming that he had killed Abu Jahl to the exclusion of the other. The Prophet asked if they had wiped the blood off their swords and they answered that they had not. He then examined both swords and assured them that they both had killed him. When the battle concluded, Abu Jahl’s spoils were given to Mu‘adh bin ‘Amr bin Al-Jumuh, because the other Mu‘awwadh bin Al-‘Afrâ’ was later killed in the course of the same battle. At the termination of the battle, the Prophet wanted to look for this archenemy of Islam, Abu Jahl. ‘Abdullah bin Mas‘ud found him on the verge of death breathing his last. He stepped on his neck addressing him: "Have you seen how Allâh has disgraced you?" The enemy of Islam still defiantly answered: "I am not disgraced. I am no more than a man killed by his own people on the battlefield." And then inquired "Who has won the battle?" Ibn Mas‘ud replied "Allâh and His Messenger." Abu Jahl then said with a heart full of grudge "You have followed difficult ways, you shepherd!" Ibn Mas‘ud used to be a shepherd working for the Makkan aristocrats.
Ibn Mas‘ud then cut off his head and took it to the Messenger of Allâh who, on seeing it, began to entertain Allâh’s praise: "Allâh is Great, praise is to Allâh, Who has fulfilled His Promise, assisted His servant and defeated the confederates alone."
He then set out to have a look at the corpse. There he said: "This is the Pharaoh of this nation."
Some Significant Instances of Devotion
The Prophet advised his companions to preserve the lives of Banu Hashim who had gone out to Badr with the polytheists unwillingly because they had feared the censure of their people. Among them, he named Al-‘Abbas bin ‘Abdul Muttalib and Abu Bukhtari bin Hisham. He ordered the Muslims to capture, but not to kill them. Abu Hudhaifah bin ‘Utbah showed great surprise and commented saying: "We kill our fathers, children, brothers and members of our clan, and then come to spare Al-‘Abbas? By Allâh! If I see him I will surely strike him with my sword." On hearing these words, the Messenger of Allâh , addressing ‘Umar bin Al-Khattab, said "Is it fair that the face of the Messenger’s uncle be struck with sword?" ‘Umar got indignant and threatened to kill Abu Hudhaifah; the latter later said that extreme fear had taken firm grip of him and felt that nothing except martyrdom could expiate for his mistake. He was actually killed later on during Al-Yamamah events.
Abu Al-Bukhtari bin Hisham had already done his best to restrain his people, the Makkans, from committing any act of folly against the Prophet while the latter was still in Makkah. He also neither hurt nor was reported to have uttered anything repugnant with regard to the Prophet . He had as well been among the people who tried to invalidate the boycott alliance taken against Banu Hashim and Banu ‘Abdul Muttalib.
Here, however, in the battle of Badr he insisted on fighting unless his compatriot was spared. Al-Mujdhir bin Ziyad Al-Balwi, with whom he was engaged in combat, replied that the other was not included in the Prophet ’s recommendation. The combat went on to end in Al-Bukhtari’s death.
‘Abdur-Rahman bin ‘Awf and Omaiyah bin Khalaf had been close friends during the pre-Islamic era. When the battle of Badr ended, ‘Abdur-Rahman saw Omaiyah and his son among the captives. He threw away the armour he had as spoils, and walked with them both. Bilal, the Prophet ’s caller for prayer, saw Omaiyah and soon all the torture he had been put to at the hand of this man dawned upon him, and swore he would have revenge on Omaiyah. ‘Abdur-Rahman tried to ease the tension and address embarrassing situation amicably but with no success. The Muslims gathered around and struck Omaiyah’s son with swords. At this point, ‘Abdur-Rahman called upon his old friend to run for his life but he was put to swords from different people and lay down dead. ‘Abdur-Rahman, completely helpless and resigned said: May Allâh have mercy on Bilal, for he deprived me of the spoils, and I have been stricken by the death of my two captives.
On the moral level, the battle of Badr was an inescapable conflict between the forces of good and those of evil. In this context, ‘Umar bin Al-Khattab did not spare the life of any polytheist even his uncle on the maternal side Al-‘As bin Hisham bin Al-Mugheerah.
Abu Bakr shouted at his son ‘Abdur-Rahman, still a polytheist and fighting with them, "Where is my wealth, you wicked boy?" The son answered that it was gone with the wind.
When the battle ended, the Muslims began to hold some polytheists in captivity. The Prophet looked into the face of Sa‘d bin Mu‘adh, the Head of the Prophet ’s guards, and understood that he was hateful to taking the enemy elements as prisoners. Sa‘d agreed to what the Prophet said and added that it was the first victory for the Muslims over the forces of polytheism, and he had more liking for slaying them than sparing their lives.
On the day of Badr, the sword of ‘Ukashah bin Mihsan Al-Asdi broke down so the Prophet gave him a log of wood which he shook and it immediately turned into a long strong white sword. ‘Ukashah went on using that same sword in most of the Islamic conquests until he died in the process of the apostasy wars.
When the war activities had been concluded, Mus‘ab bin ‘Umair Al-‘Abdari saw his brother, still a polytheist, being handcuffed by a Ansari. Mus‘ab recommended that the Helper tighten the knot for the prisoner’s mother was wealthy enough to ransom her son. ‘Abu ‘Aziz, Mus‘ab’s brother, tried to appeal to his brother through the family ties, but the latter firmly replied that the Helper was more eligible for brotherhood than him.
When the Prophet ordered that the corpses of the polytheists be dropped into an empty well, Abu Hudhaifah bin ‘Utbah looked sadly at his dead father, who fought on the side of the polytheists. The Prophet noticed that and asked him about it. Hudhaifah said that he had never held the least doubt that his father met his fate deservedly, but added that he wished he had been guided to the path of Islam, and that is why he felt sad. The Prophet whispered in his ears some comforting words.
The outcome of the battle was as aforementioned an ignominious rout for the polytheists and a manifest victory for the Muslims. Fourteen Muslims were killed, of whom six were from the Emigrants and eight from the Helpers. The polytheists sustained heavy casualties, seventy were killed and a like number taken prisoners. Many of the principal men of Makkah, and some of Muhammad ’s bitterest opponents, were among the slain. Chief of these was Abu Jahl.
On the third day, the Messenger of Allâh went out to look at the slain polytheists, and said: "What an evil tribe you were as regards your Prophet, you belied me but the others have believed; you let me down while the others have supported me; you expelled me, whereas the others have sheltered me."
He stood over the bodies of twenty-four leaders of Quraish who had been thrown into one of the wells, and started to call them by name and by the names of their fathers, saying: "Would it not have been much better for you if you had obeyed Allâh and His Messenger? Behold, we have found that our Lord’s promise do come true; did you (also) find that the promises of your Lord came true?" Thereupon, ‘Umar bin Al-Khattab said: "O Messenger of Allâh! Why you speak to bodies that have no souls in them?" The Prophet answered: "By Him in Whose hand is Muhammad ’s soul! You do not hear better what I am saying than they do."
Reaction in Makkah
The polytheists having received a large dose of disciplining and heavy defeat, fled away in great disorder in the vales and hillocks heading for Makkah panicked and too ashamed to see their people.
Ibn Ishaq related that the first herald of bad tidings was Al-Haisaman bin ‘Abdullah Al-Khuza‘i. He narrated to them how their notables were killed. People there did not believe him at first and thought that he had gone mad, but soon the news was confirmed and a state of incredible bewilderment overwhelmed the whole Makkan scene. Abu Sufyan bin Al-Harith gave Abu Lahab a full account of the massacre and the disgraceful rout they sustained, with emphasis on the role that the angels played in bringing about their tragic end. Abu Lahab could not contain himself and gave vent to his feelings of resentment in beating, abusing and slapping Abu Rafi‘, a Muslim, but reticent on his conversion, for reiterating the role of the angels. Umm Al-Fadl, another Muslim woman, greatly exasperated by Abu Lahab’s thoughtless behaviour, struck him with a log and cracked his head. Seven days later, he died of an ominous ulcer and was left for three days unburied. His sons, however, for fear of shameful rumours, drove him to a pit and keeping their distance, hurled stones and dust at him.
The defeat was a matter of great shame and grief for the Makkans. In almost every house there were silent tears for the dead and the captives. They were burning with humiliation and were thirsting for revenge. Wailing, lamenting and crying however were decreed strictly forbidden lest the Muslims should rejoice at their affliction.
Madinah receives the News of Victory:
Two heralds, ‘Abdullah bin Rawahah and Zaid bin Harithah were despatched to Madinah, to convey the glad tidings of victory to the Muslims there.
The multi-ethnic and ideological structure of Madinah featured different respective reactions. Rumour-mongers amongst the Jews and hypocrites spread news to the effect that the Prophet had been killed, and tried to impress their false assumption on the fact that Zaid bin Harithah was riding Al-Qaswâ’, the Prophet ’s she-camel. Having reached, the two messengers imparted to the Muslims the happy news of victory, and furnished accurate information about the course of events in order to establish the sense of reassurance deep in the hearts of the anxious, but now, joyous Muslims. They immediately started acclaiming Allâh’s Name and entertaining His praise at the top of their voices. Their chiefs went out of the city to wait and receive the Prophet on the road leading to Badr.
Usamah bin Zaid related that they received the news of the manifest victory shortly after Ruqaiyah, the Prophet ’s daughter, and the wife of ‘Uthman bin ‘Affan had been committed to earth. She had been terminally ill and the Prophet had asked ‘Uthman to stay in Madinah and look after her.
Before leaving the scene of the battle, dispute concerning the spoils of war arose among the Muslim warriors, as the rule relating to their distribution had not yet been legislated. When the difference grew wider, the Messenger of Allâh suspended any solution whereof until the Revelation was sent down.
‘Ubadah bin As-Samit said: "We went out with the Messenger of Allâh and I witnessed Badr with him. The battle started and Allâh, the Exalted, defeated the enemy. Some of the Muslims sought and pursued the enemy, some were intent on collecting the spoils from the enemy camp, and others were guarding the Messenger of Allâh and were on the alert for any emergency or surprise attack. When night came and the Muslims gathered together, those who had collected the booty said: "We collected it, so no one else has any right to it." Those who had pursued the enemy said: "You do not have more right to it than we do; we held the enemy at bay and then defeated them." As for the men who had been guarding the Prophet , they also made similar claims to the spoils.
At that very time, a Qur’ânic verse was revealed saying: "They ask you (O Muhammad ) about the spoils of war. Say: ‘The spoils are for Allâh and the Messenger.’ So fear Allâh and adjust all matters of difference among you, and obey Allâh and His Messenger (Muhammad ), if you are believers." [8:1]
On their way back to Madinah, at a large sand hill, the Prophet divided the spoils equally among the fighters after he had taken Al-Khums (one-fifth). When they reached As-Safra’, he ordered that two of the prisoners should be killed. They were An-Nadr bin Al-Harith and ‘Uqbah bin Abi Muait, because they had persecuted the Muslims in Makkah, and harboured deep hatred towards Allâh and His Messenger . In a nutshell, they were criminals of war in modern terminology, and their execution was an awesome lesson to oppressors. ‘Uqbah forgot his pride and cried out, "Who will look after my children O Messenger of Allâh?" The Prophet answered, "The fire (of Hell)." Did ‘Uqbah not remember the day when he had thrown the entrails of a sheep onto the head of the Prophet while he was prostrating himself in prayer, and Fatimah had come and washed it off him? He had also strangled the Prophet with his cloak if it had not been for Abu Bakr to intervene and release the Prophet . The heads of both criminals were struck off by ‘Ali bin Abi Talib.
At Ar-Rawhâ’, a suburb of Madinah, the Muslim army was received by the joyous Madinese who had come to congratulate the Prophet on the manifest victory that Allâh had granted him. Usaid bin Hudair, acting as a mouthpiece of the other true believers, after entertaining Allâh’s praise, he excused himself for not having joined them on grounds that the Prophet ’s intention was presumably, an errand aiming to intercept a caravan of camels only, he added that if it had occurred to him that it would be real war, he would have never tarried. The Prophet assured Usaid that he had believed him.
The Prophet now entered Madinah as a man to be counted for in a new dimension the military field. In consequence, a large number of the people of Madinah embraced Islam, which added a lot to the strength, power and moral standing of the true religion.
The Prophet exhorted the Muslims to treat the prisoners so well to such an extent that the captors used to give the captives their bread (the more valued part of the meal) and keep the dates for themselves.
Prisoners of war constituted a problem awaiting resolution because it was a new phenomenon in the history of Islaam. The Prophet consulted Abu Bakr and ‘Umar bin Al-Khattab as to what he should do with the prisoners. Abu Bakr suggested that he should ransom them, explaining this by saying: "They are after all our relatives, and this money would give us strength against the disbelievers, moreover, Allâh could guide them to Islaam." ‘Umar advised killing them, saying, "They are the leaders of Kufr (disbelief)." The Prophet preferred Abu Bakr’s suggestion to that of ‘Umar’s. The following day, ‘Umar called on the Prophet and Abu Bakr to see them weeping. He showed extreme astonishment and inquired about the situation so that he might weep if it was worth weeping for, or else he would feign weeping.
The Prophet said that a Qur’ânic verse had been revealed rebuking them for taking ransom from the captives rather than slaying them: "It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allâh desires (for you) the Hereafter. And Allâh is All-Mighty, All-Wise. Were it not a previous ordainment from Allâh, a severe torment would have touched you for what you took." [8:67,68]
The previous Divine ordainment went as follows, "Thereafter (is the time) either for generosity (i.e. free them without ransom) or ransom." [47:4]
Which included an area providing permission to take ransom, that is why no penalty was imposed. They were rebuked only for taking prisoners before subduing all the land of disbelief. Apart from this, the polytheists taken to Madinah were not only prisoners of war but rather arch criminals of war whom modern war penal law brings to justice to receive their due sentence of death or prison for life.
The ransom for the prisoners ranged between 4000 and 1000 Dirhams in accordance with the captive’s financial situation. Another form of ransom assumed an educational dimension; most of the Makkans, unlike the Madinese, were literate and so each prisoner who could not afford the ransom was entrusted with ten children to teach them the art of writing and reading. Once the child had been proficient enough, the instructor would be set free. Another clan of prisoners were released unransomed on grounds of being hard up. Zainab, the daughter of the Prophet , paid the ransom of her husband Abul-‘As with a necklace. The Muslims released her prisoner and returned the necklace in deference to the Prophet but on condition that Abul-‘As allow Zainab to migrate to Madinah, which he actually did.
In captivity, there was also an eloquent orator called Suhail bin ‘Amr. ‘Umar suggested that they pull out his front teeth to disable him from speaking, but the Prophet turned down his suggestion for fear Quraish should retaliate in the same manner on one hand, and on the other for fear of Allâh’s wrath on the Day of Resurrection.
Sa‘d bin An-Nu‘man, a lesser pilgrim detained in Makkah, was released in return for setting Abu Sufyan’s son, a captive, free.
The Battle of Badr in its Qur’ânic Context:
The Chapter of Al-Anfal (spoils of war) was revealed on the occasion of the battle of Badr, Ramadan 17th 2 A.H. It constituted a unique Divine commentary on this battle.
Allâh, the All-High, in the context of this Chapter draws on major issues relating to the whole process of Islamization. Allâh, here draws the attention of the Muslims to the still lingering moral shortcomings in their character. He wants them to build an integrated, purified society. He speaks about the invisible assistance he sent down to His obedient servants to enable them to accomplish their noble objectives. He wants the Muslims to rid themselves of any trait of haughtiness or arrogance that might sneak in. He wants them to turn to Him for help, obey Him and His Messenger .
After that He delineated the noble objectives for which the Messenger launched that bloody battle, and directed them to the merits and qualities that brought about the great victory.
The polytheists, hypocrites, the Jews and prisoners of war were also mentioned, being admonished to surrender to the Truth and adhere to it only.
The question of the spoils of war was resolved and the principles and basics relevant to this issue were clearly defined.
The laws and rules pertinent to war and peace were legalized and codified, especially at this advanced stage of the Islamic action. Allâh wanted the Muslims to follow war ethics dissimilar to those of pre-Islamic practices. The Muslims are deemed to outdo the others in ethics, values and fine ideals. He wants to impress on the world that Islam is not merely a theoretical code of life, it is rather mind cultivation-orientated practical principles. In this context, He established inter and intra-state relations.
The fast of Ramadan was established as an obligatory observance in the year 2 A.H., appended by the duty imposed upon Muslims of paying Zakat (alms tax, poor-due) in order to alleviate the burden of the needy Emigrants.
A wonderful and striking coincidence was the establishment of Shawwal ‘Eid (the Festival of the Fast-Breaking) directly after the manifest victory of Badr. It was actually the finest spectacle ever witnessed of Muslims leaving their houses praying, acclaiming Allâh’s Name and entertaining His praise at the top of their voices in recognition of His favour and grace, and last but not least, the support He rendered them and through which the forces of the Truth overpowered those of evil.
"And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His help, and provided you with good things so that you might be grateful." [8:26]
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