The Battle of Badr
Given such incidents, the Muslims had to extend their control over
the Syrian trade route to force the Quraysh and other unfriendly
tribes to reconsider. It also was time for the Prophet to show the
forces arrayed against him that the preaching of Islam could not be
stopped or eradicated from its adherents’ hearts, and that polytheism
and unbelief would surrender to Islam.
At the beginning of 624, a large Qurayshi caravan en route
to Makka from Syria, and escorted by no more than 40 security
guards, arrived at a place within reach of the Muslims. It contained
goods that had been purchased with the Emigrants’
property. Naturally Abu Sufyan, the caravan’s leader, feared a
Muslim attempt to retrieve their stolen property. And so he sent
a messenger to Makka asking for help and reinforcements.
This caused an uproar throughout Makka. Leading Qurayshi
chiefs decided to fight the Prophet. About 1,000 fighters left Makka,
amidst much pomp and show, to crush the Muslims’ rising power.
They also wanted, as always, to terrorize neighboring tribes to
ensure their trade caravans’ continued safety.
The Messenger, always informed of developments that could
affect his mission, realized that if an effective step were not taken
right then, the preaching of Islam might suffer a blow. Had
the Quraysh taken the initiative and attacked Madina, the city’s
small Muslim community might have perished. Even if they only
brought their caravan safely to Makka by dint of their military
strength, the Muslims’ political and military prestige would be
undermined. Once this happened, their lives, property, and honor
would be jeopardized.
Deciding to use his available resources, the Prophet left Madina.
Although he may have wanted a decisive battle with the Quraysh,
The Military Dimension 223
most Muslims wanted to capture the caravan and retrieve their property.
The Prophet assembled the people and told them that the
Qurayshi trade caravan was in the north and its invading army was
in the south, moving toward Madina. He also informed them that
God had promised that they would be able to seize either party.20 It
was for them to choose which target to attack.
Aware of the Prophet’s intention, an Emigrant named Miqdad
ibn ‘Amr replied:
O Messenger of God. Proceed as God has commanded you. We
are with you wherever you go, even as far as Bark al-Ghimad. We
shall not say, as the Children of Israel said to Moses: “Go forth,
you and your Master, and fight. We shall remain here sitting.” We
rather say: “Go forth, you and your Master, and fight, and we
shall fight on your side as long as the eyelid of any one of us
keeps moving.”21
Until the Battle of Badr, the Messenger had not sought military
aid from the Ansar. This was the first time they would prove
their commitment to Islam. Without addressing them directly,
the Messenger again put the two alternatives before his audience.
Realizing what the Messenger was doing, an Ansari named Sa‘d
ibn Mu‘adh, the leader of the Aws tribe, rose and said:
O Messenger of God. I think your question is directed to the
Ansar. We believe in you, affirm that you are the Messenger of
God, and bear witness to the truth of your teachings. We took
the oath of allegiance to you that we would hear and obey you.
O Messenger of God, do as you wish! By the One Who has
sent you with the truth, if you were to take us to the sea and
plunge into it, none of us should remain behind. So take us
along to the battlefield with God’s blessings.22
The decision was made to fight. This was also the decree of
God, as mentioned above.
The Makkan army consisted of 1,000 fighters, including 600
soldiers in coats of mail and 200 cavalrymen, and was accompanied
by singers and dancers. Dancing and drinking parties were
held whenever it halted. The soldiers arrogantly vaunted their
224 The Messenger of God: Muhammad
military power and numerical strength to the tribes and settlements
it passed, and boasted of their invincibility.23 Even worse,
they were fighting for no lofty ideal; rather, they sought to defeat
the forces of belief, truth, justice, and good morals.
The Muslim army was made up of 313 fighters: 86 Emigrants
and 227 Ansar. Only two or three Muslims had horses, for resources
were scarce. There were no more than 70 camels, so three or
four persons took turns riding each camel. The Messenger took
turns with two others. When they asked him to ride the camel
and exclude them from the turns, the Messenger answered: “You
are not stronger than me. And as for the reward, I need it just
as much as you do.”24
The Muslim soldiers were fully devoted to and ready to die
for the cause of Islam. To accomplish what He had decreed, God
made the Messenger dream that the number of Makkan soldiers
was small, just as He made the number of the Muslims appear
smaller in the eyes of the Makkans (8:44).
The two armies met at Badr. The Makkans outnumbered the
Muslims by three to one and were far better equipped. However,
the Muslims were fighting for the most sublime cause: to establish
God’s religion, based on belief, good morals, and justice.
Deeply convinced of Islam’s truth and eager to die for it, they
were ready for battle.
Being the first to reach the battlefield, they positioned themselves
around the wells. They also benefited from the heavy downpour
of the previous night, for it provided them with an abundant
supply of water that they quickly stored in large containers.
The rain also compacted the loose sand in the upper part of
the valley in which they pitched their tents. This allowed them
to plant their feet firmly and move with less difficulty. In the valley’s
lower part, however, where the Quraysh army stationed
itself, the ground was marshy. In addition to these Divine blessings,
God sent a feeling of drowsiness over the Muslims and
gave them a feeling of peace and security (8:11).
From their campsite, the Muslim army could see the whole
battlefield. It was divided into three parts: one center and two
The Military Dimension 225
flanks. The central force consisted of the leading Emigrants and
Ansar who were foremost in devotion to the Messenger. Mus’ab
ibn ‘Umayr, a member of one of Makka’s richest families who had
accepted Islam as a youth, carried the standard of the Messenger.
He was so handsome that when he would go out wearing his silk
clothes, before his conversion, Makkan girls would stare at him
from their windows. After he embraced Islam, however, he followed
the Messenger wholeheartedly. He sacrificed whatever he
had in the way of God, and was martyred at Uhud, during which
he again bore the Prophet’s standard. When he lost his right arm,
he took the standard in his left hand; when he lost his left arm, he
was left with a “head” to protect the Messenger, before whom he
was finally martyred.25
The flanks were commanded by ‘Ali and Sa‘d ibn Mu’adh. ‘Ali
was famous for his courage and deep devotion to the Messenger.
He had been only 9 or 10 years old when he told the Messenger:
“I will help you,” after the Messenger had gathered his kinsmen
at the outset of his mission to seek their conversion and support.26
On the night of the Prophet’s Emigration, ‘Ali had slept in the
Prophet’s bed so he could leave Makka in safety.27 By the time those
surrounding the house discovered this ruse, the Messenger had
reached Thawr cave. ‘Ali was wholly dedicated to the cause of God.
The Messenger took all necessary precautions and made the
best possible preparations. He mobilized his resources and chose
his best and most qualified men as commanders. He stationed
his army at the valley’s upper part. He then pitched his tent where
he could see the whole battlefield and have his commands conveyed
instantaneously. As the final prerequisite, he prayed with
great earnestness and humility:
O God, here are the Quraysh who in their vainglory seek to
deny and cry lies against Your Messenger. O God, support us
with the help You promised me. O God, were this small group
of Muslims to perish, no one in the world would remain to
worship You.28
After the prayer, he threw a handful of dust at the enemy
saying: “May their faces be scorched.”29
226 The Messenger of God: Muhammad
Badr was a severe test for the Muslims. They would either win
or be martyred, for they were ordered not to flee. They could
retreat in orderly fashion under strong enemy pressure, as a stratagem
to seek reinforcements or to re-group with another party in
the rear (8:15), but not because of cowardice and defeatism. Such
a disorderly flight would reveal that they preferred their lives over
Islam, a major and deadly sin.
The Battle Begins
In the Quraysh’s first frontline were ‘Utba ibn Rabi‘a, his brother
Shayba, and his son Walid. They challenged the Muslims to
single combat. Three young Ansar went forward. “We will not
fight Madina’s farmers and shepherds!” ‘Utba shouted arrogantly.
This was, in fact, what the Messenger expected. He ordered
‘Ali, Hamza, and ‘Ubayda ibn Harith forward for single combat.
Hamza fought and killed ‘Utba, and ‘Ali killed Walid with two
blows. ‘Ubayda, who was old, fought Shayba and was wounded
on his knee. Hamza and ‘Ali rescued him, killed Shayba, and
carried ‘Ubayda away.30
The Quraysh were shocked by such an unexpected beginning.
The Muslims’ belief, sincerity, and valor won them God’s
help. The Quraysh, who had exulted in their superiorty in number
and weaponry, were decisively defeated by the ill-equipped
Muslims. Seventy Qurayshis were killed. ‘Awf and Mu‘awwidh
(two young Ansari brothers) joined with ‘Abd Allah ibn Mas‘ud
to kill Abu Jahl, who the Messenger called the “Pharaoh of the
Muslim Community.”31 Almost all Qurayshi leaders were killed:
Abu Jahl, Walid ibn Mughira, ‘Utba ibn Rabi‘a, ‘As ibn Sa‘id,
Umayyah ibn Khalaf, and Nawfal ibn Khuwaylid. Prior to the
battle, the Messenger had indicated the spots where they would
die, saying: “‘Utba will be killed here; Abu Jahl here, Umayyah
ibn Khalaf here,” and so on.32
Seventy Qurayshis were captured. God allowed the Muslims
to ransom them, and some were released. Those who were literate
were to be released only after teaching the unlettered Muslims how
to read and write. This policy had several benefits: captives who
had expected execution gladly paid the ransom; Madina’s low lit-
The Military Dimension 227
eracy rate was raised, making the newly literate Muslims more
effective in preaching Islam and gaining people’s respect; literate
captives could learn about Islam and be in close contact with
Muslims, which would bring more people into Islam; and the captives’
families and relatives were so glad to see their presumed-dead
family members that they became much more receptive to Islam.
The decisive victory made Islam a force to be reckoned with
throughout Arabia, and many hardened hearts were inclined to
accept Islam.
