IN THE SECOND YEAR of the hijrah, during the month of Ramadan, the Muslims came up against the infidels in the decisive battle of Badr, which was to prove the turning point not only in the destiny of Islam but of the entire human race.
All the subsequent conquests that the Muslims won, along with the empires they founded come from the triumphant success achieved by a handful of followers of Islam at that crucial moment of battle. God has identified it as the Day of Discrimination:
If you believe in Allah and that which We revealed unto Our slave on the Day of Discrimination, the day when two armies met. [1]
The circumstances that led to this battle were that the Apostle received news of a large caravan with a substantial amount of money and merchandise heading back to Makkah from Syria, led by Abū Sufyan. A state of hostility already existed between the Muslims and Quraysh, for they were doing all that was in their power to play mischief with Muslims, to impede their progress and to crush their rising power. They spared none of their financial and physical resources to achieve this and their armed detachments very often advanced deep inside the boundaries of Madinah and its pastures to ambush the Muslims.
Abū Sufyan was a bitter enemy of Islam then, and so the Apostle prepared the Muslims to intercept the caravan. Since it was a commercial caravan and the Apostle merely wanted to surprise it, elaborate arrangements for fighting an army were not considered necessary.
Informed of the Prophet’s plans to intercept him, Abū Sufyān sent a courier to Makkah with an urgent request for reinforcements. Thereupon the Quraysh hastily assembled an armed force. All the notable chiefs of Makkah accompanied the force to which was enlisted every man available from the neighbouring tribes—and this army went forth to the aid of their caravan. The Quraysh were so flared up that hardly a man remained behind in Makkah.
FAITHFULNESS OF THE ANSĀR
News reached the Apostle that a large Makkan army was on its way to engage him in battle. The Apostle summoned his followers and asked for their counsel. He wanted to gauge the reaction of the Ansār, for their original pact with him entailed their defense of him in Madīnah and did not obligate them to participate in a military expedition outside their territory. The Mūhājirīn responded first and assured him of their help and loyalty. The Apostle then repeated his question, and the Mūhājirīn gave the same reply, but the Apostle put the same question again for the third time.
Now the Ansār realized that the question was meant for them.
Sa’d ibn Mu’ādh immediately got up to say in reply,
“O Apostle of God, it seems as if you mean us and you want to have our answer. Perhaps you think, O Apostle of God, that the Ansār have undertaken to help you on their own territory alone. I want to say on behalf of the Ansār that you may lead us where you like, align with whom you may desire, or break relations with whom you may think fit; you may take whatever you desire from our property and give us as much as you want. Whatever you take from our property would be dearer to us than what you would leave with us. We will follow whatever you command us. By God, if you march to Bark Ghumdān, [2] we will accompany you, and by God, if you plunge into the sea, we will also plunge in with you.”
Then Miqdad got up and said,
'O Apostle of God, we will not say as the Children of Israel said to Moses: 'Go you and your Lord and fight; we will sit here.' [3] We will fight with you on your left and on your right, ahead of you and behind you.”
The Apostle was delighted to hear the replies given by his Companions. He said, “Go ahead and glad tidings unto you.” [4]
ENTHUSIASM OF THE YOUNGSTERS
When the detachments went out from Madinah, a boy of sixteen, whose name was ‘Umayr ibn Abī Waqqās, also accompanied the warriors stealthily because he feared that if the Apostle saw him, he would turn him back as a minor. When his elder brother, Sa’d ibn Abī Waqqās, saw ‘Umayr avoiding the gaze of the Apostle, he asked him the reason for it. ‘Umayr replied, “I am afraid that the Apostle of God would turn me back as a minor, but I want to take part in the battle. God may perhaps honor me with martyrdom.” When the Prophet saw ‘Umayr he asked him to go back but he started crying and was allowed to stay on. ‘Umayr was killed in the battle, and thus his heart’s desire was fulfilled. [5]
STRENGTH OF THE CONTENDING PARTIES
The Apostle rallied forth to the battlefield with three hundred and thirteen poorly equipped combatants. The Muslims had seventy camels and two horses on which men rode by turns; [6] there was nothing to distinguish soldier from captain, even the eminent Companions like Abū Bakr and ‘Umar or the Prophet himself bore no marks of distinction.
The standard of the army was given to Muṣ’ab ibn ‘Umayr, the flag of the Muhājirīn was with ‘Alī, and that of the Anṣār was with Sa’d ibn Mu’ādh.
On coming to know of the approaching Muslim army, Abū Sufyān turned his caravan towards the coast. He also sent word to the Qurayshi army when he was at a safe distance from the Muslims, to go back home, as it was of no purpose for them to proceed since the caravan was safe. The Makkans, too, wanted to return home, but Abū Jahl insisted on going ahead to punish the raiders. His force was a thousand strong, comprising all the veterans and noted warriors of Makkah, and all were well-armed. He did not want to lose the opportunity to give battle to the Muslims. [7] On coming to know the names of the Makkan chiefs accompanying Abū Jahl, the Apostle remarked: “Makkah has brought pieces of its heart to you!”
THE DEMOCRATIC WAY
The Quraysh army halted at a valley near Badr while the Muslims pitched their tents on the farther side of the enemy. Hubāb ibn al-Mundhir, however, called upon the Apostle to enquire: “O Apostle of God, is this a position which God has ordered you to occupy, so that we cannot position ourselves elsewhere, or is it a matter of opinion and military tactics?” “No”, replied the Apostle, “it is a matter of opinion and military tactics, and everything can be done to ambush the enemy.” Hubāb, then said, “O Apostle of God, it is not the position we should occupy.” He suggested another place nearest to the water, which was more suitable for giving battle to the enemy. The Apostle agreed and ordered his men to move on there. [8]
The Apostle and some of his Companions were first to occupy the new camping ground in the night. A cistern was built and filled with water from which the enemy was also allowed to replenish its drinking vessels. [9]
God sent down rain during the night, which caused the infidels great inconvenience by hindering their movement. But it revived the vanishing spirits of the Muslims by making the weather pleasant and turning the soft sand of the wadi into a compact surface. This was a sign of victory as God has disclosed in this verse of the Qur’ān:
And [God] sent down water from the sky upon you, that thereby He might purify you, and remove from you the fear of Satan, and make strong your hearts and firm (your) feet thereby. [10]
THE APOSTLE AS A GENERAL
We find, on this occasion, the Apostle exhibiting marvelous qualities of a military tactician and strategist, which chime with his eternal and universal guidance to mankind, providing yet another indication that the inspiration he drew was from the supernatural agency. [11]
His battle formations, his responses to sudden and surprise attacks by superior forces, and the deployment of his troops to win battles against enemies who were superior in numbers, need to be studied to appreciate the prodigious military genius of the Apostle.
PREPARATION FOR THE FIGHTING
A booth of palm branches was erected for the Apostle on an elevation overlooking the battlefield. Thereafter, the Apostle traversed the plain and pointed out the spots where the enemy chiefs were to fall dead to his Companions. As it was found later on, his prediction proved entirely correct, for not a single Quraysh chief was found slain at a place different from that indicated by the Apostle of God.
When the two armies came face to face, the Apostle said, “O God, here come Quraysh in their vanity and pride. They contend with You calling Your Apostle a liar.”
This was the night of Friday, the seventeenth of Ramadan. With the first flush of morning, the entire force of Quraysh streamed out into the valley and ranged itself on the battlefield while the Muslims arrayed themselves before them in the foreground.[12]
AN ENTREATMENT TO BESEECH THE LORD
The Apostle set the ranks of his force in order and returned to the booth with Abū Bakr. Putting his head on the dust, he supplicated and beseeched God for divine succor. He knew full well that if victory in the battle was to go by numbers and strength, prowess, and the weapons of the two forces, the result was a foregone conclusion. He had no illusions, for he fully realized that the Muslims were weak and few, and the enemy strong and numerous. He clearly saw the balance inclining in the favor of Quraysh, and now he sought to counterpoise it with a heavier weight. Lamenting, he entreated the Lord of the heavens and the earth, who shapes all ends and the means, to come to the assistance of Muslims in their hour of difficulty.
He appealed to God:
“O God! If You were to exterminate this small group of Muslims, You will be worshipped on earth no more!” In a state of extreme exaltation, his hands raised in prayer and on bended knees, he sent up the prayer: “O God! Fulfill what You have promised me! Help us, O God!”.
So lost was he in the prayer that the mantle on his shoulder fell on the ground. Abū Bakr, who was distressed to see the Apostle of God in tears, consoled and comforted him. [13]
THE TRUE POSITION AND STATION OF THE MUSLIMS
The prayer of the Apostle, although brief, speaks volumes of his pure-hearted Companions, his unflinching confidence in the succor of God in the hour of crisis, his feelings of humbleness and meekness before God, and the serenity of his own heart. At the same time, the Apostle's prayer sets forth, in terms as clear as crystal, the true position and station of his followers amidst the nations of the world. It brings out the worth, utility as well as the indispensability of the people charged with the responsibility of taking his mission ahead. It is, in fact, a plain and clear annunciation that the responsibility placed on these people is to surrender to the Will of God, to bend down their necks before Him with a contrite heart, and to summon the people to yield obedience to Him.
And the Apostle's prayer was answered by God with a resounding victory which was beyond the bounds of reason and probability. It was but a demonstration of the truth of his affirmation concerning the true character of his followers.
The Apostle then came back to his men and delivered a short speech stressing the merits of fighting in the way of God. In the meantime, Utbah ibn Rabi'ah and his brother and son, Shaybah and Walid, stepped forward in the fashion of the Arabs. Three of the Ansar came forward to give them battle, but the Quraysh asked, "Who are you?"
"We are Ansar", they answered.
"You are of noble blood," said the Quraysh, "but send our peers, the men of our own tribe."
The Apostle now said, "Step forth, 'Ubaydah ibn al-Harith, Hamzah, and Ali! Advance! All three of you are to oppose them."
The Quraysh then said, "Yes. You are noble and our peers."
Now 'Ubaydah being the eldest, challenged 'Utbah ibn Rabi'ah, Hamzah faced Shaybah and Ali went against Walid ibn 'Utbah. With swift dispatch, Hamzah and Ali slew their opponents, but 'Ubaydah and 'Utbah still struggled with one another. Hamzah and Ali then made for 'Utbah and did away with him. They bore away and brought 'Ubaydah back to their ranks, for he had been badly injured. Later on, 'Ubaydah died of excessive loss of blood. [14]
THE GENERAL ATTACK
The Quraysh were now filled with a renewed fury. With a cry of rage, they charged and assailed the Muslim champions, whereupon the Apostle cried, "Rise to Paradise, the breadth of which is equal to the heavens and the earth!"
THE FIRST MARTYR
'Umayr ibn al-Humām heard the Prophet's call and asked, "Is that paradise equal to the heavens and the earth, O Apostle of God?" "Yes", replied the Apostle. "Fine. Fine," he said, and when the Apostle asked what had made him say that, he replied, "Nothing, O Apostle of God, but I hope that I might be amongst its inhabitants." The Prophet told him that he would be among them. 'Umayr then took some dates out of his quiver and began to eat them, but suddenly he said, "If I live till my dates last, it would mean delaying it for long." So he threw away the dates in his hand and ran to the battlefield and fought with the enemy until he was dead. He was the first martyr on the day of Badr. [15]
The Muslims fought the Makkans like a firm, united, and disciplined army with the name of God on their lips. Up to that moment, the Apostle had remained quiet and collected, but now he charged into the ranks of the enemy. None was now braver than he; none dared engage the enemy so closely. [16] God now sent down the hosts of heaven to the succor of the Muslims. The enemy seemed to be giving way to the Muslims and was driven back by the fierce charge of the invisible warriors.
When your Lord inspired the angels, (saying): I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each finger.[17]
THE DESIRE OF TWO BROTHERS
Full of enthusiasm, everybody seemed bent upon outdoing others in deeds of valor and to be honored with martyrdom. Even close friends and full brothers vied with one another to outdo each other. 'Abd ar-Rahmān ibn 'Awf said: "I was fighting in my rank on the day of Badr, when, lo! I saw two very young boys to my right and left. And I did not feel quite happy to see them at my side. [18] Suddenly, one of them asked me in a low voice, so that his companion should not hear: O my uncle! Show me Abū Jahl! I said, 'O my brother's son!' What have you to do with him? He answered: I have vowed before God that I shall kill him when I see him, or shall be killed by him! And the other boy spoke to me likewise in a low voice, so that his companion should not hear. I pointed him out to them, and they threw themselves upon him like two hawks and struck him down. And they were the sons of ‘Afra’. [19]
“When Abū Jahl was killed, the Apostle of God remarked,
‘This is Abū Jahl, the Pharaoh of this nation.”
THE GREAT VICTORY
The day of Badr drew toward its close with the Muslims flushed with success and the infidels trampled in the dust. On this occasion, the Apostle paid homage to God, saying: “Praise be to Allah who fulfilled His promise, and helped His servant, and alone routed all the hordes.” That was precisely what had happened, for the Qur’ān also says:
Allah had already given you the victory at Badr, when you were contemptible, so observe your duty to Allah in order that you may be thankful. [20]
The Apostle ordered that the dead among the infidels should be thrown into a pit. As the Muslims threw them, the Apostle went there and said, standing over the pit: “O people of the pit, did you find that what your Lord said is true? For I have found that what my God promised me is true.” [21] On the day of Badr, seventy infidels were slain and an equal number taken captive. Casualties among the Muslims were fourteen, six belonging to the Muhājirīn and eight to the Anṣār. [22]
EFFECTS OF THE VICTORY OF BADR
The Prophet returned to Madīnah at the head of a victorious army. The enemies of Islam were appalled and disheartened by the victory at Badr. The Apostle’s prestige rose in Madīnah, and his influence gained a hold upon the surrounding districts. Many who had been hesitant so long in Madīnah accepted the faith of the Apostle.
‘Abdullah ibn Rawāḥah was one of the two persons sent by the Apostle to Madinah in advance, before he returned to the city. He gave the good news to the people, saying: “Rejoice, O Ansär, for the Apostle of God is safe and infidels have been killed and captured”. He enumerated the names of the Quraysh nobles and chiefs killed in the battle to every man he met. Children accompanied him, singing songs of joy. Some took the news to be true while others were confounded. Then the Apostle returned to Madinah, followed by the prisoners of war with the Apostle’s slave, Shaqrān, keeping an eye on them. [23] When the Apostle reached Rūḥā, the Muslims met him and congratulated him and his Companions on the victory God had given him.
The defeat suffered by the polytheists plunged Makkah into gloom. There was not a house in the city that did not go into mourning. The Makkans stood aghast and agitated. Abū Sufyān swore not to have a bath until he had fought with the Apostle. The suppressed Muslims of Makkah, on the other hand, breathed a sigh of relief and felt elated.
TIES OF BLOOD OR FAITH
One of the captives was Abū ‘Azīz ibn ‘Umayr ibn Hāshim, a full brother of Muṣ‘ab ibn ‘Umayr. The two brothers were the standard bearers of the rival armies.
Muṣ‘ab ibn ‘Umayr passed by his brother when an Ansärī youth was tying up the hands of Abū ‘Azīz ibn ‘Umayr. Muṣ‘ab called out, “Bind him fast, for his mother is sufficiently rich. Perhaps she would pay a princely ransom.”
Turning to Muṣ‘ab in amazement, Abū ‘Azīz ibn ‘Umayr said, “Brother, is it you who gives this counsel?” “You are not my brother,” replied ‘Umayr, “he who is tying up your hands is my brother.”
TREATMENT OF THE CAPTIVES
The Apostle instructed his followers to treat the prisoners with generosity. He said, “Deal kindly with them.”¹ Abū ‘Azīz ibn ‘Umayr relates that he was lodged with an Ansär family after being brought from Badr. They gave him bread for the morning and evening meals, but they themselves took only dates as ordered by the Messenger of God. If anybody had a morsel of bread, he gave it to Abū ‘Azīz, although he felt ashamed and refused it, but they returned it untouched and insisted on his taking it.[24]
RANSOM OF THE PRISONERS
The Apostle accepted ransom for the prisoner according to their means. The Quraysh kinsmen of the captives paid sums of money for their relatives, while those who could not pay any ransom were set free without any payment. The Apostle's uncle 'Abbās ibn 'Abd al-Mutṭalib, his cousin, 'Aqīl ibn Abī Tālib,[25] his son-in-law, Abū 'I-'Āṣ ibn ar-Rabī', who was married to his daughter Zaynab, were among the prisoners of war, but none was shown any favor. All were treated like other captives.
There were some prisoners who were unable to pay any ransom, but as they were literate, they were allowed to earn their freedom by teaching the art of reading and writing to the children of Anṣār; [26]—ten children being taught by every prisoner. [27] Zayd ibn Thābit was one of those who had been taught by the captives of Badr. The importance attached to edification and enlightenment by the Prophet of Islam, as exemplified by his decision on this occasion, needs no further explanation.
OTHER EXPEDITIONS
The ironclad oath of Abū Sufyān, as mentioned earlier, bound him to refrain from even splashing water over his head until he had wreaked his vengeance on the Muslims. He came to Madinah with two hundred raiders to acquit himself of his oath, and called upon Sallām ibn Mishkam, the chief of the Jewish tribe of Banū 'n-Nadīr, who entertained him with food and drink and also gave the information he desired about Madinah. Thereupon, Abū Sufyān succeeded in getting away after killing two of the Anṣār.
The Apostle received a warning of the raiders and went out in pursuit of them. Abū Sufyān eluded the Apostle but was obliged to throw away a good deal of his provisions consisting of food grains, especially parched corn or as-sawīq, and hence the expedition goes by its name. [28]
The Jews of Madinah who first broke their covenant with the Apostle were Banū Qaynuqa'. They contended with the Muslims and spoke slightingly of the Prophet. Ultimately, the Apostle besieged them—the siege lasting for fifteen nights—until Banū Qaynuqa surrendered unconditionally. The siege was raised on the recommendation of ‘Abdullah ibn Ubayy, the leader of the hypocrites. [29]
Banū Qaynuqā’ conducted a market in Madīnah and practiced crafts such as goldsmithing.[30] They were forced to leave the city, although the number who could bear arms among them was seven hundred.
The Apostle granted Banū Qaynuqā a general amnesty on the condition that they leave Madīnah and go wherever they wished. Although they anticipated death as a penalty for their treachery and betrayal, they were given leave to exit the city in security without any harassment from the Muslims. They departed Madīnah carrying what they could of their possessions and headed for Syria.
KĀ’B IBN ASHRAF MEETS HIS DOOM
Kā’b ibn Ashraf was a prominent leader of the Jews. An implacable enemy of Islam, he always did his utmost to give the Prophet trouble. He was also a poet of considerable standing, availing of his talents to compose and recite derogatory verses against the honor of Muslim women—an act intolerable enough to try one’s patience. Immediately after the battle of Badr, he went all the way to Makkah to cry out vengeance with his inflammatory verses and stirred up Quraysh to even the score of their defeat at Badr. Nevertheless, he returned to Madīnah where, in his dogged conceit, he continued his mischievous propaganda against Islam. When the Apostle heard about his return to Madīnah, he said to his Companions, “Kā’b ibn Ashraf has offended God and His Apostle. Who will rid me of him?” A few persons [31] belonging to the Ansār immediately offered their services and killed that enemy of God. [32]
***
[1] Qur’ān 8:41.
[2] A place in Yemen. Others say that it is the farthest point of Hijr Suhayli: (the commentator of Ibn Hishām) says that, according to certain exegetes, it was a city in Abyssinia. It thus meant a far-off place. Ibn Hishām cites it as Bark al-Ghumad by (Zād al-Ma’ād, vol. I, p. 342).
[3] Qur’ān 5:24.
[4] Zād al-Ma‘ād, vol. I, pp. 342–43, Ibn Hishām, vol. I, p. 614. Bukhāri and Muslim have also related the conversation with a little variation.
[5] Usd al-Ghabah, vol. IV, p. 148.
[6] Zād al-Ma‘ād, vol. I, p. 342.
[7] Zād al-Ma‘ād, vol. I, p. 343 and Ibn Hishām, vol. I pp. 618–19.
[8] Ibn Hishām, vol. I, p. 620.
[9] Ibid., p. 622.
[10] Qur’ān 8:11.
[11] A detailed account of the defensive measures taken by the Apostle of God at Badr can be found in the Hadīth ad-Djfā by Maj. General Muhammad Akbar Khān, a Pakistani general, and Ar-Rasūl al-Qā’id by Mahmūd Sheeth Khattāb, a former Commander-in-Chief of the Iraqi Armed Forces.
[12] Zād al-Ma’ād, Vol. I, pp. 343-344
[13] See Zād al-Ma’ād and other biographies of the Apostle. Muslim relates (in Kitāb al-Jihad wa ṣ-Siyar) on the authority of ‘Umar ibn al-Khatṭāb that “On the day of Badr when the Apostle camped with his three hundred and nineteen Companions, he turned towards the qiblah and, raising his hands, started imploring God: ‘O God! Grant me the help which You did promise me. O God, grant me the help that You promised me. O God! If this small group of Muslims is exterminated today,You will be worshipped on earth no more!”
[14] Ibn Hisham, vol. I, p. 625.
[15] Zād al-MaĀd, vol. I, p. 345; and Ibn Hishâm, vol. II, p. 215.
[16] Ibn Kathir, vol. II, p. 425.
[17] Qur'an 8:12.
[18] ‘Abd ar-Rahmân expected grown men with him who could be expected to assist him in the fight.
[19] Bukhāri and Muslim: the incident quoted here has been taken from Bukhāri: “Kitāb al-Maghāzi”, see “Gazwah Badr”, Ibn Kathīr, vol. II, p. 444.
[20] Qur’ān 3: 123
[21] Bukhāri, on the authority of Bārā’ ibn ‘Āzib.
[22] Ibn Kathīr, vol. II, p. 463.
[23] Ibn Kathir, vol. II, pp. 470–73.
[24] Ibn Kathir, vol. II, p. 475.
[25] Ibn Hishām, vol. II, p. 3
[26] Musnad Ahmad ibn Hanbal, vol. I, p. 247.
[27] Tabaqāt Ibn Sa'd, vol.II, p. 14.
[28] Ibn Hishām, vol. II, pp. 144–45.
[29] Ibid., pp.47–49.
[30] Zād al-Ma‘ād, vol. I, p. 348.
[31] Muhammad ibn Maslamah was accompanied by four of his friends.
[32] Zād al-Ma‘ād, vol. II, p. 348.
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