Decisive Battle of Badr

Ka’b B. Ashraf Meets His Doom

Ka’b b. Ashraf was a prominent leader of the Jews. An implacable enemy of Islam, he always did his utmost to get the Prophet (peace and blessings of Allah be upon him) into trouble. He was also a poet of considerable standing, availing his talents to compose and recite derogatory verses against the honour of Muslim women—an act intolerable enough to try one’s patience. Immediately after the battle of Badr he went all the way to Mecca to cry out vengeance with inflammatory verses and stirred up the Quraish to even the score of their defeat at Badr. Nevertheless, he returned to Madina where, in his indomitable conceit, he continued his mischievous propaganda against Islam. When the Prophet heard about his return to Medina, he said to his companions, “Ka’b b. Ashraf had offended God and His Prophet. Who will rid me of him?” A few person1 belonging to the Ansars immediately offered their services and killed that enemy of God.2

Footnotes:

1. Muhammad b. Maslamah accompanied by four of his friends
2. Zad al-Ma’ad,Vol. 348

Other Expeditions

The ironclad oath of Abu Sufyan, 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 Medina with two hundred raiders to acquit himself of his oath, and called upon Sallam b. Mishkam, the chief of the Jewish tribe of Bani an-Nadir, who entertained him with food and drink and also gave the information he desired about Medina. Thereupon Abu Sufyan succeeded in getting away after killing two of the Ansars.

The Prophet (peace and blessings of Allah be upon him) got a warning of the raiders and went out in their pursuit. Abu Sufyan eluded the Prophet but was obliged to throw away a good deal of his provisions consisting of foodgrains, especially parched corn or al-sawiq, and hence the expedition goes by its name.1

The Jews of Medina who first broke their covenant with the Prophet were Banu Qaynuqa. They contended with the Muslims and spoke slightingly of the Prophet. Ultimately, the Prophet besieged them—the siege lasting for fifteen nights—until Banu Qaynuqa surrendered unconditionally. The siege was raised on the recommendation of ‘Abdallah b. Ubayy, the leader of the hypocrites.2

Banu Qaynuqa conducted a market in Medina and practised crafts such as that of the goldsmith.3 They were forced to leave the city although the numbers who could bear arms among them was seven hundred.

Footnotes:

1. Ibn Hisham, Vol. II, pp. 144-45
2. Ibid, pp. 47-49
3. Zad al-Ma’ad, Vol. I, p. 348

Ransom Of The Prisoners

The Prophet accepted ransom for the prisoners according to their means; the Quraishi kinsmen of the captives paid sums of money for their captives, while those who could not pay any ransom were set free without any payment. The Prophet’s uncle ‘Abbas b. ‘Abdul Muttalib, his cousin, ‘Aqil b. Abi Talib,1 his son-in-law, Abul ‘As b. Ar-Rab’i, who was married to his daughter Zaynab, were among the prisoners of war but none was shown any favour; 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 to the children of Ansar,2 ten children being taught by every prisoner.3 Zaid b. Thabit 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.

Footnotes:

1. Ibn Hisham, Vol. II, p.3
2. Musnad Ahmad b. Hanbal, Vol. I, p. 247
3. Tabaqat ibn S’ad, vol. II, p. 14

Treatment Of The Captives

The Prophet (peace and blessings of Allah be upon him) ordered his followers to treat the prisoners generously. He said, “Deal kindly with them.” Abu ‘Aziz b. ‘Umayr relates that he was lodged with an Ansari family after being brought from Badr. They gave him bread for the morning and evening meals but themselves took only dates as ordered by the messenger of God. If anybody had a morsel of bread, he gave it to Abu ‘Aziz although he felt ashamed and refused it, but they returned it untouched and insisted on his taking it.1

fOOTNOTES:

1. Ibn Kathir, Vol. II, p. 475

Ties Of Blood Or Faith

One of the captives was Abu ‘Aziz b. ‘Umayr. b. Hashim, a full brother of Mus’ab b. ‘Umayr. The two brother were the standard bearers of the rival armies.

Mus’ab b. ‘Umyr passed by his brother when an Ansari young man was tying up the hands of Abu ‘Aziz b. ‘Umayr. Mus’ab called out, “Bind him fast, for his mother is sufficiently rich; perhaps she would pay a handsome ransom.”

Turning to Mus’ab in amazement, Abu ‘Aziz b. ‘Umyr said, “Brother, is it you to give this counsel?” “You are not my brother”, replied ‘Umayr, “he is my brother who is tying up your hands.”

Effects Of The Victory Of Badr

The Prophet (peace and blessings of Allah be upon him) returned to Medina at the head of victorious army. The enemies of Islam were appalled and disheartened by the victory at Badr: the Prophet’s prestige rose in Medina and his influence gained a hold upon the surrounding district. A large number of persons who had been hesitant in Medina accepted the faith of the Prophet (peace and blessings of Allah be upon him).

‘Abdallah b. Rawaha was one of the two persons sent by the Prophet to Medina in advance, before he returned to the city. He gave the good news to the people, saying, “Rejoice, O Ansar for the Prophet of God is safe and infidels have been killed and captured.” He enumerated the names of the Qaurayshites nobles accompanied him singing song of joy; some took the news to be true while others were confounded. Then the Prophet returned to Medina followed by the prisoners of war with the Prophet’s slave Shuqran keeping an eye on them.1 When the Prophet reached Ruha, the Muslims met and congratulated him and his companions on the victory God had given him.

The defeat suffered by the polytheists plunged Mecca into a gloom: there was not a house in the city which did not go into mourning.2 The Meccans stood aghast and agitated. Abu Sufyan swore that until he had fought with the Prophet again he would not take a bath. The suppressed Muslims of Mecca, on the other had, breathed a sigh of relief and felt elated.

Footnotes:

1. Ibn Khatir, Vol. II, pp. 470-73
2. Ibn Hisham, Vol. I, pp. 647-48

The Great Victory

The day of Badr drew towards its close with the Muslims witnessing success and the infidels being trampled in the dust. On this occasion the Prophet paid homage to God, saying: “Praise be to Allah who fulfilled His promise, and helped His servant, and alone routed all the enemies.”

That was exactly what had happened, for the Qur’an also says:

“Allah had given you the victory at Badr, when you were contemptible. So observe your duty to Allah in order that you may be thankful” (Qur’an 3:123).

The Prophet (peace and blessings of Allah be upon him) ordered that the dead among the infidels should be thrown into a pit. As the Muslims threw them in it, the Prophet 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 to be true.”1

On the day of Badr, seventy infidels were slain and an equal number were taken captive. Casualties among the Muslims were fourteen, six belonging to the Muhajirin and eight to the Ansar.2

Footnotes:

1. Bukhari, on the authority of Bara b. ‘Azib
2. Ibn Kathir, Vol. II, p. 463

The Ambition Of Two Brothers

Full of enthusiasm, everybody seemed to be bent upon outdoing others in deeds of valor and the acquisition of martyrdom. Even close friends and full brothers vied with one another to excel the other. ‘Abdur Rahman b. Auf said, “I was fighting in my row on the day of Badr, when, lo! I saw on my right and left two very young boys; and did not feel quite happy to see them on my sides.1 Suddenly, one of them asked me in a low voice, so that his companion should not hear, ‘O my uncle! Show me Abu Jahl!’ I said, O my brother’s son! What have you 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.”2

When Abu Jahl was killed, the Prophet of God remarked, “This is Abu Jahl, the Pharoh of this nation.”

Footnotes:

1. ‘Abdur Rahman would have expected grown up men wit him could be expected to assist hi in the fight.
2. Sahihaian, The incident quoted here has been taken from Bukhari, Kitab-ul-Maghazi, see Gazwa Badr. Ibn Kathir, Vol. II, p. 444.

The First Martyr

'Umayr b. al-Humam heard the Prophet’s call and asked, “Is the Paradise equal to the heavens and the earth, O Prophet of God?” “Yes,” replied the Prophet. “How great it is,” he said and when the Prophet asked what had made him say that, he replied, “Nothing, O Prophet of God, but I hope that I might be among 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 date is over, 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.1

The Muslims fought the Meccans like a firm, united and disciplined army with the name of God on their lips. Up to that moment the Prophet had remained quite 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.2 God then sent down his angels to assist the Muslims. The enemy suddenly seemed to be giving way to the Muslims and appeared to be driven back by a fierce charge of invisible warriors.

“When Your Lord inspired the angels (saying) I am with you to make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite their necks and smite of them each finger” (Qur’an 8:12).

Footnotes:

1. 1 Zad al-Ma’ad, Vol. p. 345 and Ibn Hisham, Vol. I, p. 625
2. 2 Ibn Kathir, Vol. II, p. 425

The General Attack

The Quraish were now filled with a renewed fury. With a cry of rage, they darted and assailed the Muslim champions whereupon the Prophet cried, “Rise for the Paradise whose breadth is equal to the heavens and the earth!”

The True Position And Station Of The Muslims

The prayer of the Prophet (peace and blessings of Allah be upon him), although brief, speaks volumes of his pure-hearted companions, his unflinching confidence in the assistance 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 prayer sets forth, in crystal clear terms, the true position and station of the Muslims amidst the nations of the world; it brings out the value, and necessity of the people who are charged with the responsibility of taking his mission ahead. It is, in fact, a plain and clear annunciation of the responsibility lying on these people to submit in obedience to God.

The Prophet’s prayer was answered by God with a resounding victory which was beyond the bounds of every reason and probability. It was but a demonstration of the truth as well as affirmation of the true character of his followers.

The Prophet (peace and blessings of Allah be upon him) then came back to his men before the battle and delivered a short speech stressing the merits of fighting in the way of God. In the meantime ‘Utbah b. Rabi’a and his brother and son, Shayba and Waleed, stepped forward in the fashion of the Arabs. Three of the Ansar came forward to give them battle, but the Quraish asked, “Who are you?” “We are Ansar,” they answered. “You are of noble blood,” said the Quraish, “but send our peers, the men of our own tribe.”

The Prophet now said, “Go ahead, O ‘Ubayda b. al-Harith, Hamza and ‘Ali: Advance! All three of you to oppose them.” The Quraish then said, “Yes. You are noble and our peers.”

Now ‘Ubayda being the eldest, challenged ‘Utbah b. Rabi’a. Hamza faced Shayba and ‘Ali came full tilt against Waleed. With a swift dispatch, Hamza and ‘Ali slew their opponents, but ‘Ubayda and ‘Utba struggled with one another. Hamza and ‘Ali then made a dead set at ‘Utba and did away with him. They bore away and brought ‘Ubayda back to their ranks for he had been badly injured. Later on ‘Ubayda died of due to excessive loss of blood.1

Footnotes:

1. Ibn Hisham, Vol. I, p. 625

Beseechment And Entreaty To The Lord

The Prophet set the ranks of his force in order and returned to the hut with Abu Bakr. Putting his head on the dust, he supplicated and beseeched God for divine assistance. He knew full well that if the victory in the battle was to go by numbers and strength, prowess and weapons of the two forces, the result was a foregone conclusion. He had no illusion, for he fully realized that the Muslims were weak and few while the enemy strong and numerous. He clearly saw the balance inclining in favour of the Quraish; and now he sought to counterbalance it with a heavier weight. Earnestly he supplicated 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 not be worshipped on the Earth any more!” In a state of extreme exaltation, his hands raised in prayer and on bent knees supplicated the prayer: “O God! Fulfill what You had promised to me! Help us You, O God!” So lost was he in the prayer that the mantle on his shoulder fell on the ground. Abu Bakr, who was too distressed to see the Prophet of God in tears, consoled and comforted him.1

Footnotes:

1. See Zad al-Ma’ad and other biographies of the Apostle. Muslim relates (in Kitab ul-Jihad wal-Siyar) on the authority of ‘Umar b. al-Khattab that “on the day of Badr when the Apostle camped wit his three hundred and nineteen companions, he turned towards the Qibla and, raising his hands, started imploring God: ‘O God! Grant me the help which You did promise me. O God! Grant me what You have promised me. O God! If this small group of Muslims is exterminated today, You will be worshipped on earth no more!”

Preparation For The Fighting

A booth of palm-branches was erected for the Prophet (peace and blessings of Allah be upon him) on a hill overlooking the battlefield. Thereafter, the Prophet traversed the plain and pointed out the spots to his companions where the enemy chiefs were to fall dead. As it was found later on, his predictions proved entirely correct for not a single Quraish chief was found slain at a place different from that indicated by the Prophet of God.

When the two armies came face to face, the Prophet said, “O God, here come the Quraish in their vanity and pride: they contend with You calling Your Prophet a liar.”

This was the night of Friday, the seventeenth of Ramadan. At the first of sign of morning, the entire force of the Quraish streamed out into the valley and arranged itself in the battlefield while the Muslims arrayed themselves before them in the foreground.1

Footnotes:

1. Zad al-Ma’ad, Vol. I, pp. 343-344

Prophet As General

We find, on this occasion, the Prophet (peace and blessings of Allah be upon him) exhibiting the marvelous qualities of an experienced military tactician, which complemented his eternal mission of delivering the universal guidance to mankind, providing yet another indication that the inspiration received by him could have only been from Almighty God.1 The way in which he organized his troops for battle, as well as his reactions to the sudden and surprise attacks by the superior enemy forces despite lacking large numbers of soldiers needs be studied to truly appreciate the prodigious military genius of the Prophet.

Footnotes:

1. A detailed account of the defensive and offensive measures taken by the Apostle of God a Badr can be seen in the Hadis-I-Dif’a by aj. General Muhammad Akbar Khan, a Pakistan general, and the Al-Rasul al-Qa’id by Mahmud Shit Khattab, the ex-Commander-in-chief of the Araqi Armed Forces.

The Democratic Way

The Quraish army halted on reaching a wadi (valley) near Badr while the Muslims pitched their tents nearer to the water (wells of Badr), which was more suitable for engaging the enemy.

The Prophet and some of his close companions were the first ones to arrive at the camping ground that evening; a cistern was built and filled with water from which the enemy was also allowed to replenish its drinking-vessels.1

God sent down rain during the night, which caused the infidels great inconvenience by hindering their movement, yet, it revived the vanishing spirits of the Muslims by making the weather pleasant and turning the soft sand of the wadi (valley) into a compact surface.

This was a sign of victory which God disclosed in the following verse of the Qur’an:

“And He 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” (Qur’an 8:11).

Footnotes:

1. Ibid, p. 622

Strength Of The Contending Parties

The Prophet (peace and blessings of Allah be upon him) rallied forth to the battlefield with three hundred and thirteen combatants who were not well-equipped. The Muslims had seventy camels and two horses on which men rode by turns.1 There was nothing to distinguish the soldiers from the captains, not even the eminent companions like Abu Bakr abd ‘Umar or the Prophet himself bore any mark of distinction.

The standard of the army was given to Mus’ab b. ‘Umayr, the flag of the Muhajirin was with ‘Ali and that of the Ansar with S’ad b. Muadh.

On coming to know of the approaching Muslim army, Abu Sufyan turned his caravan towards the seacoast. He also sent word to the Quraish army, when he was at a safe distance from the Muslims, to go back home as it there was of no purpose for them to proceed ahead. Many of the Meccans too wanted to return home but Abu Jahl insisted on going ahead in order to punish the raiders. His forces were a thousand strong with all the veterans and noted fighters of Mecca, and all were well-armed. He did not want to lose the opportunity to engage the Muslims in a battle.2 On coming to know the names of the Meccan chiefs accompanying Abu Jahl, the Prophet remarked: “Mecca has brought the pieces of heart to you!”

Footnotes:

1. Zad al-Ma’ad, Vol. I, p. 342
2. Zad al-Ma’ad, Vol. I, p. 343 and Ibn Hisham, Vol. I, pp. 618-19

Enthusiasm Of The Youngsters

When the detachments went out from Medina, a boy of sixteen, whose name was ‘Umair b. Abi Waqqas, also accompanied the warriors stealthily because he feared that if the Prophet saw him, he would send him back due his young age. When his elder brother, S’ad b. Abi Waqqas saw ‘Umair avoiding the gaze of the Prophet, he asked him the reason for it. “Umair replied, “I am afraid that the Prophet of God will send me back due to my age, but I want to take part in the battle. God may perhaps honour me with martyrdom.” When the Prophet saw ‘Umair he asked him to go back but he started crying and was allowed to stay with them. ‘Umair was killed in the battle and thus his hearts desire was fulfilled.1

Footnotes:

1. Usd ul-Ghaba, vol. IV, p. 148

Faithfulness Of The Ansar

News came to the Prophet (peace and blessings of Allah be upon him) that a strong Meccan army was on its way to engage him in battle. The Prophet thereupon summoned his followers and asked for their advice. He really wanted to know the reaction of the Ansars, for, their original oath of allegiance with him implied their defending him in Madina and did not put them under an obligation to take part in a military expedition outside their territory. The Muhajirin responded first and assured him of their help and loyalty. The Prophet, however, repeated his question and the Muhajirin gave the same reply. But the Prophet put the same question again for the third time. Now the Ansar realised that the question was meant for them. S’ad b. Mu’ad immediately got up to say in reply, “O Prophet of God, it seems as if you mean us and you want to have our answer. Perhaps you think, O Prophet of God, that the Ansar have undertaken to help you on their own territory only. I want to tell you on behalf of the Ansar that you may lead us wherever 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; for, whatever you would take from our property would be dearer to us than what you would leave for us. We will follow whatever you command us to do. By God, if you go ahead until you reach Bark Ghimdan,1 we will accompany you, and by God if you march into the sea, we will also march in with you.”

Then Miqdad got up and said, “O Prophet 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;2 we will fight with you on your left and on your right, in your front and in your rear.”

The Prophet was delighted to hear the replies given by his companions. He said, “Go ahead with glad tidings.”3

Footnotes:

1. A place in Yemen. Others say that it is the farthest point of Hijr. Suhayli (the commentator of Ibn Hisham) says that according to certain exegetes it was a city in Abyssinia. It, thus, meant a far off place. It has been mentioned as Bark-al-Ghimad by Ibn Hisham (Zad al-Ma’ad, vol. I, p. 342).
2. Qur’an 5:24
3. Zad al-Ma’ad, Vol. I, pp. 342-43, Ibn Hisham,, Vol. I, p. 614. Bukhari and Muslim have also related the conversation with a little variation.

Decisive Battle Of Badr

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.

This occasion in which the under equipped Muslims emerged victorious still stands today as one of the founding moments in Islamic history. The battle of Badr was one of the major signs of God, in which He demonstrated that those who believed in Him and His religion would, in the end, be made victorious despite the apparently overwhelming obstacles which laid ahead. This day has been remembered in the Holy Quran as the “Day of Criterion (between right and wrong)”:

“If you believe in Allah and that which We revealed unto Our slaves on the Day of Criterion (between right and wrong), the day when two armies met.”

The circumstances that led to this battle began with the news received by the Prophet (peace and blessings of Allah be upon him) that a great caravan with lots of money and merchandise was being led by Abu Sufyan on its way back to Mecca from Syria. A state of belligerence already existed between the Muslims and the Quraish, for the latter was doing all in their power to make mischief for Muslims, to impede their progress and to liquidate their rising power. They were sparing none of their financial and physical resources to get on the job and their armed detachments very often waded deep into the limits of Medina and its pastures to pounce upon the Muslims.

Abu Sufyan was one of the worst enemies of Islam. Therefore, the Prophet asked the Muslims to get ready to intercept the caravan. Since, however, it was a commercial caravan the Prophet did not make elaborate arrangements for fighting, but merely positioned himself in order to catch the caravan off guard.

Informed of the Prophet’s decision to intercept him, Abu Sufyan sent a courier to Mecca with an urgent request for reinforcements. Thereupon an armed force was hastily collected by the Quraish—all the notable chiefs of Mecca accompanied the force to which was enlisted every man available from the neighbouring tribes—and this army went forth to assist the caravan. The Quraish were so flared up that hardly a man remained behind in Mecca.