Tuesday, April 1, 2008
The Patience of the Prophet (PBUH) with his Wives
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Prophet Muhammad (PBUH) is the ultimate human example on being patient with one's wife(s). In spite of his highness at Allah's sight and at people's, it was never heard of a man who had more patience with his wife(s). Researching Prophet Muhammad's patience, you will come across enough evidence.
It was reported that Umar Bin Al Khattab may Allah be pleased with him said: "We-the tribe of Quraish used to overpower our wives. When we were encountered by 'Al Ansar' we found out that the women overpowered the men. So our wives started to learn from 'Al Ansar's' women their ethics. Umar also said that once his wife shouted at him and disagreed with him on something, he disapproved. She asked him why he disapproves; whereas the wives of the Prophet (PBUH) sometimes disagree with him and abandoned him for a whole day. Umar was dismayed and told her that whoever did this did it to her loss. Then he went to Lady Hafsa and told her: O Hafsa, do any of you stay angry with the Prophet (PBUH) a whole day? She said: "Yes". He said: "You are in loss, don’t you fear Allah’s anger because of the Prophet’s, so that you will be doomed? “.This saying 'Hadith is taken from Al Bukhary. Note how Umar may Allah be pleased with him was angry because of a simple disagreement from his wife, while the Prophet (PBUH) accepts the same from his wives with great patience being the generous Prophet and great 'Imam'.
Moreover, in such situations he used to treat them kindly. Lady Ai'sha may Allah be pleased with her said: "Prophet Muhammad (PBUH) told me: "I can tell when you are pleased with me and when you are not". I said: "How can you tell?" He said: "If you are pleased with me you swear saying: "No, by Muhammad's Lord" and if you are not, you swear saying: "No, by Abraham's Lord."" She said: "Yes by Allah, Prophet of Allah. I can only abandon your name."
This saying 'Hadith' is from Al Bukhari.
Annas may Allah be pleased with him reported: "The Prophet of Allah (PBUH) was with one of his wives then another wife sent him a plate of food. The one that the Prophet was at her home hit the hand of the servant who was carrying the plate. It fell down and broke to pieces. The Prophet collected the broken pieces and the food and said: "Your mother [His wife] is jealous." He then kept the servant until he brought a new plate from the wife who broke the plate to give it to the other wife and kept the broken one at the home of the one who broke it." Narrated by Al Bukhari
Prophet Muhammad (PBUH) overlooked all the doings of his wives, forgave them and was ever patient, even though he was capable of leaving them and Allah would have compensated him with better worshipping, Muslim, believing women, virgins and non virgins as promised in case he divorced them.
“And (remember) when the Prophet disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. 'Aishah), and Allah made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware (Allah) has told me (3) If you two (wives of the Prophet , namely 'Aishah and Hafsah) turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet likes), but if you help one another against him (Muhammad ), then verily, Allah is his Maula (Lord, or Master, or Protector, etc.), and Jibrael (Gabriel), and the righteous among the believers, and furthermore, the angels are his helpers.(4) It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, Muslims (who submit to Allah), believers, obedient to Allah, turning to Allah in repentance, worshipping Allah sincerely, fasting or emigrants (for Allah's sake), previously married and virgins.(5) “ ( At Tahrim: 3-4-5)
The Patience of the Prophet (PBUH) with his Wives
Prophet Muhammad (PBUH) is the ultimate human example on being patient with one's wife(s). In spite of his highness at Allah's sight and at people's, it was never heard of a man who had more patience with his wife(s). Researching Prophet Muhammad's patience, you will come across enough evidence.
It was reported that Umar Bin Al Khattab may Allah be pleased with him said: "We-the tribe of Quraish used to overpower our wives. When we were encountered by 'Al Ansar' we found out that the women overpowered the men. So our wives started to learn from 'Al Ansar's' women their ethics. Umar also said that once his wife shouted at him and disagreed with him on something, he disapproved. She asked him why he disapproves; whereas the wives of the Prophet (PBUH) sometimes disagree with him and abandoned him for a whole day. Umar was dismayed and told her that whoever did this did it to her loss. Then he went to Lady Hafsa and told her: O Hafsa, do any of you stay angry with the Prophet (PBUH) a whole day? She said: "Yes". He said: "You are in loss, don’t you fear Allah’s anger because of the Prophet’s, so that you will be doomed? “.This saying 'Hadith is taken from Al Bukhary. Note how Umar may Allah be pleased with him was angry because of a simple disagreement from his wife, while the Prophet (PBUH) accepts the same from his wives with great patience being the generous Prophet and great 'Imam'.
Moreover, in such situations he used to treat them kindly. Lady Ai'sha may Allah be pleased with her said: "Prophet Muhammad (PBUH) told me: "I can tell when you are pleased with me and when you are not". I said: "How can you tell?" He said: "If you are pleased with me you swear saying: "No, by Muhammad's Lord" and if you are not, you swear saying: "No, by Abraham's Lord."" She said: "Yes by Allah, Prophet of Allah. I can only abandon your name."
This saying 'Hadith' is from Al Bukhari.
Annas may Allah be pleased with him reported: "The Prophet of Allah (PBUH) was with one of his wives then another wife sent him a plate of food. The one that the Prophet was at her home hit the hand of the servant who was carrying the plate. It fell down and broke to pieces. The Prophet collected the broken pieces and the food and said: "Your mother [His wife] is jealous." He then kept the servant until he brought a new plate from the wife who broke the plate to give it to the other wife and kept the broken one at the home of the one who broke it." Narrated by Al Bukhari
Prophet Muhammad (PBUH) overlooked all the doings of his wives, forgave them and was ever patient, even though he was capable of leaving them and Allah would have compensated him with better worshipping, Muslim, believing women, virgins and non virgins as promised in case he divorced them.
“And (remember) when the Prophet disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. 'Aishah), and Allah made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware (Allah) has told me (3) If you two (wives of the Prophet , namely 'Aishah and Hafsah) turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet likes), but if you help one another against him (Muhammad ), then verily, Allah is his Maula (Lord, or Master, or Protector, etc.), and Jibrael (Gabriel), and the righteous among the believers, and furthermore, the angels are his helpers.(4) It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, Muslims (who submit to Allah), believers, obedient to Allah, turning to Allah in repentance, worshipping Allah sincerely, fasting or emigrants (for Allah's sake), previously married and virgins.(5) “ ( At Tahrim: 3-4-5)
But he (PBUH) was merciful and the more he was mistreated the more he was patient
The loyalty of the Prophet (PBUH) towards his Wives
Prophet Muhammad (PBUH) was immensely honorable and loyal to his wives especially to Lady Khdaija may Allah be pleased with her. Although Lady Ai'sha never saw Lady Khadija and was never harmed by her, she said: "I was never more jealous of a wife of the Prophet than I was of khadija because the Prophet (PBUH) mentioned her and praised her a lot." 'Narrated by Al Bukhari'
The loyalty of Prophet Muhammad (PBUH) to his wives was clear when the “verse of choosing” was revealed-: {O you Prophet, say to your spouses, "In case you would (like) the present life (Literally: the lowly life, i.e., the life of this world) and its adornment, then come, and I will allow you (the necessary) enjoyment and will release you a becoming release}(Al Ahzab:28)- first he went to Lady Ai'sha and told her that he will tell her something and that she should not rush to make a choice until she discusses it with her parents. Considering that she was young, he was worried that she would choose worldly pleasures and lose this life and the hereafter. But she knew what was good for her more than her parents. She told the Prophet (PBUH): "Do you want me to discuss this with my parents? I choose Allah, His Prophet, and the hereafter."
After Lady Ai'sha had made her choice she asked the Prophet not to reveal it to any of the other women. He told her that Allah had not sent him obstinate but a tutor and a facilitator and he shall tell any of his wives if they ask. Then he went to tell his other wives and reported what Lady Ai'sha may Allah be pleased with her had chosen.
They all chose Allah, His Prophet, and the hereafter. They had the great manners of the Prophet (PBUH) and so chose what he chose and like him they abstained from pursuing worldly pleasures and only wanted the hereafter.
The loyalty of Prophet Muhammad (PBUH) to his wives was clear when the “verse of choosing” was revealed-: {O you Prophet, say to your spouses, "In case you would (like) the present life (Literally: the lowly life, i.e., the life of this world) and its adornment, then come, and I will allow you (the necessary) enjoyment and will release you a becoming release}(Al Ahzab:28)- first he went to Lady Ai'sha and told her that he will tell her something and that she should not rush to make a choice until she discusses it with her parents. Considering that she was young, he was worried that she would choose worldly pleasures and lose this life and the hereafter. But she knew what was good for her more than her parents. She told the Prophet (PBUH): "Do you want me to discuss this with my parents? I choose Allah, His Prophet, and the hereafter."
After Lady Ai'sha had made her choice she asked the Prophet not to reveal it to any of the other women. He told her that Allah had not sent him obstinate but a tutor and a facilitator and he shall tell any of his wives if they ask. Then he went to tell his other wives and reported what Lady Ai'sha may Allah be pleased with her had chosen.
They all chose Allah, His Prophet, and the hereafter. They had the great manners of the Prophet (PBUH) and so chose what he chose and like him they abstained from pursuing worldly pleasures and only wanted the hereafter.
Monday, March 31, 2008
The loyalty of the Prophet (PBUH) towards his Wives
Prophet Muhammad (PBUH) was immensely honorable and loyal to his wives especially to Lady Khdaija may Allah be pleased with her. Although Lady Ai'sha never saw Lady Khadija and was never harmed by her, she said: "I was never more jealous of a wife of the Prophet than I was of khadija because the Prophet (PBUH) mentioned her and praised her a lot." 'Narrated by Al Bukhari'
The loyalty of Prophet Muhammad (PBUH) to his wives was clear when the “verse of choosing” was revealed-: {O you Prophet, say to your spouses, "In case you would (like) the present life (Literally: the lowly life, i.e., the life of this world) and its adornment, then come, and I will allow you (the necessary) enjoyment and will release you a becoming release}(Al Ahzab:28)- first he went to Lady Ai'sha and told her that he will tell her something and that she should not rush to make a choice until she discusses it with her parents. Considering that she was young, he was worried that she would choose worldly pleasures and lose this life and the hereafter. But she knew what was good for her more than her parents. She told the Prophet (PBUH): "Do you want me to discuss this with my parents? I choose Allah, His Prophet, and the hereafter."
After Lady Ai'sha had made her choice she asked the Prophet not to reveal it to any of the other women. He told her that Allah had not sent him obstinate but a tutor and a facilitator and he shall tell any of his wives if they ask. Then he went to tell his other wives and reported what Lady Ai'sha may Allah be pleased with her had chosen.
They all chose Allah, His Prophet, and the hereafter. They had the great manners of the Prophet (PBUH) and so chose what he chose and like him they abstained from pursuing worldly pleasures and only wanted the hereafter.
The loyalty of Prophet Muhammad (PBUH) to his wives was clear when the “verse of choosing” was revealed-: {O you Prophet, say to your spouses, "In case you would (like) the present life (Literally: the lowly life, i.e., the life of this world) and its adornment, then come, and I will allow you (the necessary) enjoyment and will release you a becoming release}(Al Ahzab:28)- first he went to Lady Ai'sha and told her that he will tell her something and that she should not rush to make a choice until she discusses it with her parents. Considering that she was young, he was worried that she would choose worldly pleasures and lose this life and the hereafter. But she knew what was good for her more than her parents. She told the Prophet (PBUH): "Do you want me to discuss this with my parents? I choose Allah, His Prophet, and the hereafter."
After Lady Ai'sha had made her choice she asked the Prophet not to reveal it to any of the other women. He told her that Allah had not sent him obstinate but a tutor and a facilitator and he shall tell any of his wives if they ask. Then he went to tell his other wives and reported what Lady Ai'sha may Allah be pleased with her had chosen.
They all chose Allah, His Prophet, and the hereafter. They had the great manners of the Prophet (PBUH) and so chose what he chose and like him they abstained from pursuing worldly pleasures and only wanted the hereafter.
The Prophet's Dealing Justly with his Wives
Prophet Muhammad (PBUH) dealt justly with his wives, loved them, fondled them, and was patient and loyal with them. His actions sprang from a feeling of responsibility and because Allah the Almighty has created him righteous and equitable by nature.
Lady A'isha said that the Prophet of Allah (PBUH) never preferred one wife more than the others and used to see them all in their homes everyday although he used to spend the night with one only.
Treating his wives with equity never changed according to the change in his conditions. Whether he was traveling or present he was equitable. When he wanted to travel he used to pick without personal preference (through some way like drawing straws) which wife to accompany him.
He used to spend one day and one night with each wife except when Lady Sauda Bint Zam'a reached old age and no longer had sexual desires she dedicated her day and night to Lady A'isha may Allah be pleased with them. By doing so, Lady Sauda was also seeking to please the Prophet (PBUH).
Another form of dealing justly was when the Prophet married a virgin he would stay with her for three nights not to let her feel lonely and then he would spend with her the same as his other wives. When he (PBUH) married Umm Salama he said to her: "There is no lack of estimation for you on the part of your husband. So if you desire I can spend a week with you, and if you like I may spend three (nights) and then I will visit you in turn." She said: "Spend three (nights)." Narrated by Muslim.
Prophet Muhammad (PBUH) treated his wife equally even in his last days when he was very sick. He used to go to each of his wives in her turn. Lady A'isha said that when the Prophet became too sick he asked her wives for permission to be nursed at Aisha's. They agreed of course.
In another narration, Lady A'isha said that Prophet Muhammad asked in his last days: "Where should I be tomorrow?" hoping it to be the turn of A'isha. His wives permitted him to stay wherever he wanted. He stayed with Lady A'isha until he died. He died in Aisha’s arms.
Although that the Prophet (PBUH) treated his wives with perfect equity in what he could control, he apologized to Allah the Almighty that he could not be equitable in what he could not control. Lady A'isha may Allah be pleased with her reported that the Prophet of Allah (PBUH) used to treat his wives equally and say: "O Allah, this is how I divide what I can control. O Allah do not blame me for what You control and I can not control." Abu Dawoud said: "Prophet Muhammad meant what is in his heart." Allah controls our feelings and hearts and made the love of Lady A'isha greater in the heart of the Prophet than the love of any other woman. That he could not control indeed.
Because feelings are out of our hands and in the hands of Allah; men married to more than one wife are not obliged to equally love each wife but to be equal in spending time with them and expenses. However, the Prophet implores Allah to forgive him for loving Lady A'isha more. Allah says: "And the ones who bring whatever they bring with hearts tremulous that they are returning to their Lord" (Al-Mu'menun:60).
Prophet Muhammad (PBUH) stressed on the importance of dealing justly with wives because otherwise on the Day of Judgment the man will be severely punished.
Prophet Muhammad (PBUH) is the faithful believers' example. Allah says: "Indeed you have already had a fair example, in the Messenger of Allah, for whoever hopes for Allah and the Last Day and remembers Allah much." (Al-Ahzab: 21)
The sayings and actions of Prophet Muhammad (PBUH) are legislations guiding his 'Umma' nation to the righteous path. We should follow in the footsteps of the Prophet except for the actions intended by Allah the Almighty to be for the Prophet alone.
Lady A'isha said that the Prophet of Allah (PBUH) never preferred one wife more than the others and used to see them all in their homes everyday although he used to spend the night with one only.
Treating his wives with equity never changed according to the change in his conditions. Whether he was traveling or present he was equitable. When he wanted to travel he used to pick without personal preference (through some way like drawing straws) which wife to accompany him.
He used to spend one day and one night with each wife except when Lady Sauda Bint Zam'a reached old age and no longer had sexual desires she dedicated her day and night to Lady A'isha may Allah be pleased with them. By doing so, Lady Sauda was also seeking to please the Prophet (PBUH).
Another form of dealing justly was when the Prophet married a virgin he would stay with her for three nights not to let her feel lonely and then he would spend with her the same as his other wives. When he (PBUH) married Umm Salama he said to her: "There is no lack of estimation for you on the part of your husband. So if you desire I can spend a week with you, and if you like I may spend three (nights) and then I will visit you in turn." She said: "Spend three (nights)." Narrated by Muslim.
Prophet Muhammad (PBUH) treated his wife equally even in his last days when he was very sick. He used to go to each of his wives in her turn. Lady A'isha said that when the Prophet became too sick he asked her wives for permission to be nursed at Aisha's. They agreed of course.
In another narration, Lady A'isha said that Prophet Muhammad asked in his last days: "Where should I be tomorrow?" hoping it to be the turn of A'isha. His wives permitted him to stay wherever he wanted. He stayed with Lady A'isha until he died. He died in Aisha’s arms.
Although that the Prophet (PBUH) treated his wives with perfect equity in what he could control, he apologized to Allah the Almighty that he could not be equitable in what he could not control. Lady A'isha may Allah be pleased with her reported that the Prophet of Allah (PBUH) used to treat his wives equally and say: "O Allah, this is how I divide what I can control. O Allah do not blame me for what You control and I can not control." Abu Dawoud said: "Prophet Muhammad meant what is in his heart." Allah controls our feelings and hearts and made the love of Lady A'isha greater in the heart of the Prophet than the love of any other woman. That he could not control indeed.
Because feelings are out of our hands and in the hands of Allah; men married to more than one wife are not obliged to equally love each wife but to be equal in spending time with them and expenses. However, the Prophet implores Allah to forgive him for loving Lady A'isha more. Allah says: "And the ones who bring whatever they bring with hearts tremulous that they are returning to their Lord" (Al-Mu'menun:60).
Prophet Muhammad (PBUH) stressed on the importance of dealing justly with wives because otherwise on the Day of Judgment the man will be severely punished.
Prophet Muhammad (PBUH) is the faithful believers' example. Allah says: "Indeed you have already had a fair example, in the Messenger of Allah, for whoever hopes for Allah and the Last Day and remembers Allah much." (Al-Ahzab: 21)
The sayings and actions of Prophet Muhammad (PBUH) are legislations guiding his 'Umma' nation to the righteous path. We should follow in the footsteps of the Prophet except for the actions intended by Allah the Almighty to be for the Prophet alone.
Khadijah (may Allah be pleased with her)
Birth and Upbringing
Khadijah Bint Khuwailid ibn Asad ibn `Abdul `Uzza (Kusai ibn Kilab), a Quraishite woman from the clan of Asad, was born in 68 before Hijra (The Prophet's immigration) i.e., 556 AC. She was brought up to a noble and leading family. She was blessed with good qualities. She was famous for being a chaste and sensible woman with firm determination. During the pre-Islamic period, she was called At-Tahirah (The Pure). As a wealthy merchant, Khadijah used to hire some people to speculate in her money. Hearing about Prophet Muhammad's honesty and noble character, she offered to hire him to be in charge of her business journey to the Levant and sent her servant Maysarah with him. He (peace be upon him) accepted her offer and soon Khadijah's profits doubled. Her servant Maysarah used to tell her about Prophet Muhammad's exemplary character. Admiring Prophet Muhammad's noble character, Khadijah proposed to him (peace be upon him) to get married to him. The Prophet (peace be upon him) agreed. Khadijah called in her Uncle Amr ibn As`ad ibn `Abdul `Uzza who soon came and marriage was concluded. At that time Khadijah was forty years old while Muhammad (peace be upon him) was twenty five years old.
Khadijah (may Allah be pleased with her) was Prophet Muhammad’s first wife and his most beloved wife. He did not marry another woman in her lifetime. She bore him two sons and four daughters. She bore him Al-Qasim – part of the Prophet's nickname Abu Al-Qasim i.e. father of Al-Qasim-, Abdullah, Ruqayyah, Zaynab, Umm Kulthoum and Fatimah.
Professing Islam
When Allah (the Almighty) sent Prophet Muhammad (peace be upon him) with the Message of Islam, Khadijah (may Allah be pleased with her) was the first person to believe in Allah and His Messenger. Of all men and women, Khadijah was the first to embrace Islam. She as well as Prophet Muhammad (peace be upon him) used to pray in secret till the period of public Calling to Islam.
Prophet Muhammad (PBUH) underwent much suffering and faced utter disbelief from the polytheists of Quraish and it was Khadijah (may Allah be pleased with her) who used to relieve his suffering and console him.
When Allah (the Almighty) sent the Archangel Gabriel with Revelation to Prophet Muhammad (peace be upon him), he said to Muhammad: "Read in the Name of your Lord! Who created…" Muhammad then rushed to Khadijah with his heart beating severely with fear. He said: "Cover me! Cover me!" She covered him till his fear was over. Then he said: “O Khadijah, what is wrong with me? I am afraid something bad may happen to me.” Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones."
After that Khadijah took him to her cousin Waraqah ibn Nawfal ibn Asad, who converted to Christianity in the pre-Islamic period and who used to write in Arabic. He used to put the Gospel from Hebrew into Arabic as much as Allah willed him to write. He was an old man who lost his eyesight. Khadijah said to Waraqah, "O my cousin! Listen to the story of your fellow man." Waraqa asked, "O my fellowman! What have you seen?" Then Prophet Muhammad described what he had seen. Waraqah said, "This is the same one (Archangel Gabriel) who keeps the secrets, and whom Allah had sent to Moses."
Her place in the Prophet's Heart
Khadijah was a sensible, noble, pious, chaste, and generous woman. She was given glad tidings of entering Paradise. Allah (the Almighty) ordered His Messenger Muhammad (Peace be upon him) to give her glad tidings of having a palace in Paradise which is built from jewels with neither noise nor toil in it.
Of all Prophet Muhammad's wives, Khadijah had a special place in his heart. `Aishah said: "I did not feel jealous of any of the wives of the Prophet (peace be upon him) as much as I did of Khadijah though I did not see her, but the Prophet (peace be upon him) used to mention her very often, and when ever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadijah. Once when I said to him, "(You treat Khadijah in such a way) as if there is no woman on earth except Khadijah," he would say, "Khadijah was such-and-such, and from her I had children."
`Aishah (may Allah be pleased with her) said that Allah's Messenger (peace be upon him) praised Khadijah every time he remembered her before he would leave the house. One day he (peace be upon him) praised Khadijah, then `Aishah felt so jealous and said: "Why do you remember an old woman, dead long ago, while Allah has given you a better one in her stead?" The Prophet (peace be upon him) got very angry and told her that Allah had not given him a better one in her stead as she (Khadijah) was the only person to believe in him when all people disbelieved, the only person to believe him when all people belied him, and the only one to bear him children when all his wives did not bear him children. Upon hearing this, A'ishah decided never to speak bad of Khadijah again.
Death:
Khadijah, the faithful supporter for Allah's Messenger in his pursuit of promulgating Islam, died three years before Hijra (the Prophet's immigration from Mecca to Madinah). She was sixty five years old then. Allah's Messenger interred her in the grave with his own hands. Khadijah's death was a big disaster to Allah's Messenger (peace be upon him) which, however, he faced with patience and total surrender to the Will of Allah (the Almighty).
Khadijah Bint Khuwailid ibn Asad ibn `Abdul `Uzza (Kusai ibn Kilab), a Quraishite woman from the clan of Asad, was born in 68 before Hijra (The Prophet's immigration) i.e., 556 AC. She was brought up to a noble and leading family. She was blessed with good qualities. She was famous for being a chaste and sensible woman with firm determination. During the pre-Islamic period, she was called At-Tahirah (The Pure). As a wealthy merchant, Khadijah used to hire some people to speculate in her money. Hearing about Prophet Muhammad's honesty and noble character, she offered to hire him to be in charge of her business journey to the Levant and sent her servant Maysarah with him. He (peace be upon him) accepted her offer and soon Khadijah's profits doubled. Her servant Maysarah used to tell her about Prophet Muhammad's exemplary character. Admiring Prophet Muhammad's noble character, Khadijah proposed to him (peace be upon him) to get married to him. The Prophet (peace be upon him) agreed. Khadijah called in her Uncle Amr ibn As`ad ibn `Abdul `Uzza who soon came and marriage was concluded. At that time Khadijah was forty years old while Muhammad (peace be upon him) was twenty five years old.
Khadijah (may Allah be pleased with her) was Prophet Muhammad’s first wife and his most beloved wife. He did not marry another woman in her lifetime. She bore him two sons and four daughters. She bore him Al-Qasim – part of the Prophet's nickname Abu Al-Qasim i.e. father of Al-Qasim-, Abdullah, Ruqayyah, Zaynab, Umm Kulthoum and Fatimah.
Professing Islam
When Allah (the Almighty) sent Prophet Muhammad (peace be upon him) with the Message of Islam, Khadijah (may Allah be pleased with her) was the first person to believe in Allah and His Messenger. Of all men and women, Khadijah was the first to embrace Islam. She as well as Prophet Muhammad (peace be upon him) used to pray in secret till the period of public Calling to Islam.
Prophet Muhammad (PBUH) underwent much suffering and faced utter disbelief from the polytheists of Quraish and it was Khadijah (may Allah be pleased with her) who used to relieve his suffering and console him.
When Allah (the Almighty) sent the Archangel Gabriel with Revelation to Prophet Muhammad (peace be upon him), he said to Muhammad: "Read in the Name of your Lord! Who created…" Muhammad then rushed to Khadijah with his heart beating severely with fear. He said: "Cover me! Cover me!" She covered him till his fear was over. Then he said: “O Khadijah, what is wrong with me? I am afraid something bad may happen to me.” Khadijah replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones."
After that Khadijah took him to her cousin Waraqah ibn Nawfal ibn Asad, who converted to Christianity in the pre-Islamic period and who used to write in Arabic. He used to put the Gospel from Hebrew into Arabic as much as Allah willed him to write. He was an old man who lost his eyesight. Khadijah said to Waraqah, "O my cousin! Listen to the story of your fellow man." Waraqa asked, "O my fellowman! What have you seen?" Then Prophet Muhammad described what he had seen. Waraqah said, "This is the same one (Archangel Gabriel) who keeps the secrets, and whom Allah had sent to Moses."
Her place in the Prophet's Heart
Khadijah was a sensible, noble, pious, chaste, and generous woman. She was given glad tidings of entering Paradise. Allah (the Almighty) ordered His Messenger Muhammad (Peace be upon him) to give her glad tidings of having a palace in Paradise which is built from jewels with neither noise nor toil in it.
Of all Prophet Muhammad's wives, Khadijah had a special place in his heart. `Aishah said: "I did not feel jealous of any of the wives of the Prophet (peace be upon him) as much as I did of Khadijah though I did not see her, but the Prophet (peace be upon him) used to mention her very often, and when ever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadijah. Once when I said to him, "(You treat Khadijah in such a way) as if there is no woman on earth except Khadijah," he would say, "Khadijah was such-and-such, and from her I had children."
`Aishah (may Allah be pleased with her) said that Allah's Messenger (peace be upon him) praised Khadijah every time he remembered her before he would leave the house. One day he (peace be upon him) praised Khadijah, then `Aishah felt so jealous and said: "Why do you remember an old woman, dead long ago, while Allah has given you a better one in her stead?" The Prophet (peace be upon him) got very angry and told her that Allah had not given him a better one in her stead as she (Khadijah) was the only person to believe in him when all people disbelieved, the only person to believe him when all people belied him, and the only one to bear him children when all his wives did not bear him children. Upon hearing this, A'ishah decided never to speak bad of Khadijah again.
Death:
Khadijah, the faithful supporter for Allah's Messenger in his pursuit of promulgating Islam, died three years before Hijra (the Prophet's immigration from Mecca to Madinah). She was sixty five years old then. Allah's Messenger interred her in the grave with his own hands. Khadijah's death was a big disaster to Allah's Messenger (peace be upon him) which, however, he faced with patience and total surrender to the Will of Allah (the Almighty).
Lady Sawda bint Zam'a
The first woman Prophet Muhammad (PBUH) married after the death of his first wife Khdija bint Khwailed, and at this time the verse of the Hijab (women way of clothing) was revealed.
Her Name and Descent
She is the mother of the beleivers Sawdah bint-Zam’a bin Qais bin Abd Wed ibn Nasr bin Malek bin Hasal bin Aamer bin Loai Alqurashia Al Ameria ,and her mother Ash Shummous bint Qais bin Zaid bin Omar Al Ansariah.
Her Conversion to Islam;
She was a sublime and noble lady, one of the virtuous women of her time. Before her marriage to Prophet Muhammad (PBUP), she was married to her cousin who was called As-Sakran bin Amr. When she converted to Islam she took the oath of allegiance to Prophet Muhammad (PBUH) and her husband As-Sakran became a Muslim as well. They both migrated to Abyssinia where she suffered tremendously travelling with him till he died and left her behind sad and recessive with no assistance or profession and her father who was an aged man.
Her Marriage;
In a narration by Aisha (May Allah be Pleased with her), reported by Khawlah Bint Hakim Alsalmiah- Sawda’s companion in the migration to Abyssinia-: “when Prophet Muhammad (PBUH)was looking for a wife to run the household and take care of Fatima al-Zahra'(his daughter), he was told to marry Aisha, but he refused at that time because of her young age”. So Khawla told him about Sawda Bint Zam’a. She was a conscious middle aged lady, full of faith, even if her youth was gone and she was not much beautiful. Khawla did not even finish her speech when Prophet Muhammad (PBUH) praised Sawda and agreed to marry her.
Prophet Muhammad( PBUH) married Sawda Bint Zam’a while she had six sons, and her marriage was in Ramadan in the tenth year of Prophet hood ,after the death of Khadija- the Mother of the Believers - in Mecca (it was said ;year eight of al Hijra on a four hundred dirhams dowry), and migrated to al Madina.
Her virtue;
Sawda(may Allah be Pleased with her) is considered one of the virtuous of her time, she became a Muslim and took an oath of allegiance to Prophet Muhammad(PBUH),she migrated to Abyssinia, Prophet Muhammad (PBUH)married her and she was one of the most loved ones to his heart of his wives, she was known for her righteousness and piety, she narrated a lot of the Prophet’s sayings and a lot were narrated about her. The verse of “Hijab” (literally "cover"; it describes the self-covering of the body for the purposes of modesty and dignity) was revealed in her time. One of her special features was her love of charity.
Her characteristics;
When the Mother of the Believers ‘Aisha (may Allah be Pleased with her) entered Prophet Muhammad's(PBUH) house as a beloved wife filling the eyes with youthfulness, funniness and cleverness, Sawda(may Allah be Pleased with her) wanted to abandon her post in the Prophet's (PBUH) house in which she did not see except mercy and dignity for the sake of ‘Aisha (may Allah be Pleased with her) whose affection , preference and pride of her father made her closer to the Prophet (PBUH),and that was a beautifulness that men adores .
Prophet Muhammad (PBUH) was pleased with ‘Aisha's (May Allah be Pleased with her) company for her cheerfulness and youthfulness in his house, so Sawda (May Allah be Pleased with her) got sulked and felt as being a prisoner in her husband's house. Prophet Muhammad asked Lady Sawda one day if she wanted divorce, knowing that her only needs from marriage is protection and comfort, and she had this in the Prophet’s house for she was living under the inviolability of the Prophet and the blessing of Allah the Almighty.
As her feminine jealousness was at ease, Sawda said: “Messenger of Allah; I have no keenness to be your wife like ‘Aisha, so keep me just to live near you, to love whom you love and to be pleased for your happiness.
Sawda consolidated herself to tame her jealousy with piety, and to give her day which the Prophet used to spend with her to ‘Aisha.
And after the Prophet (PBUH)married Hafsa bint Omar (May Allah be pleased with them) as a consolidation after her husband died and her age did not exceed eighteen, Sawda’s life was at ease living with two other wives of the Prophet, but she was closer to ‘Ayisha, trying to satisfy her for her husband's sake.
Sawda was of praise worthy ethics, a good woman that loves charity so much. ‘Aisha talked about her and said:'' the wives of the Prophet (PBUH) told the Prophet one day:''O Messenger of Allah, which one of us will be the next to die to follow you? He (PBUH) said: ''the one of you with the longest hand''. After the Prophet’s (PBUH) death we knew that the length of her hand was because of charity.
Her works;
Sawda narrated five Hadiths from the Prophet’s.
Abdullah bin Abbas and Yahya bin Abdul Rahman bin Sa'din Zarah Al Ansari reported from her.
Abu Dawood and Al Nasaie narrated from her.
Her Death;
Sawda died at the end of Omar bin Al Khattab’s khilapha .It is said that she died in Al Madinah Al Munawwara in Shawwal year fifty four. Ibn Abbas performed “sujoud” when she died.
When He was asked for the reason, he said:'' Prophet Muhammad (PBUH) said: if you see a sign kneel.'' So what sign is greater than witnessing the death of the Prophet’s wives………..
Her Name and Descent
She is the mother of the beleivers Sawdah bint-Zam’a bin Qais bin Abd Wed ibn Nasr bin Malek bin Hasal bin Aamer bin Loai Alqurashia Al Ameria ,and her mother Ash Shummous bint Qais bin Zaid bin Omar Al Ansariah.
Her Conversion to Islam;
She was a sublime and noble lady, one of the virtuous women of her time. Before her marriage to Prophet Muhammad (PBUP), she was married to her cousin who was called As-Sakran bin Amr. When she converted to Islam she took the oath of allegiance to Prophet Muhammad (PBUH) and her husband As-Sakran became a Muslim as well. They both migrated to Abyssinia where she suffered tremendously travelling with him till he died and left her behind sad and recessive with no assistance or profession and her father who was an aged man.
Her Marriage;
In a narration by Aisha (May Allah be Pleased with her), reported by Khawlah Bint Hakim Alsalmiah- Sawda’s companion in the migration to Abyssinia-: “when Prophet Muhammad (PBUH)was looking for a wife to run the household and take care of Fatima al-Zahra'(his daughter), he was told to marry Aisha, but he refused at that time because of her young age”. So Khawla told him about Sawda Bint Zam’a. She was a conscious middle aged lady, full of faith, even if her youth was gone and she was not much beautiful. Khawla did not even finish her speech when Prophet Muhammad (PBUH) praised Sawda and agreed to marry her.
Prophet Muhammad( PBUH) married Sawda Bint Zam’a while she had six sons, and her marriage was in Ramadan in the tenth year of Prophet hood ,after the death of Khadija- the Mother of the Believers - in Mecca (it was said ;year eight of al Hijra on a four hundred dirhams dowry), and migrated to al Madina.
Her virtue;
Sawda(may Allah be Pleased with her) is considered one of the virtuous of her time, she became a Muslim and took an oath of allegiance to Prophet Muhammad(PBUH),she migrated to Abyssinia, Prophet Muhammad (PBUH)married her and she was one of the most loved ones to his heart of his wives, she was known for her righteousness and piety, she narrated a lot of the Prophet’s sayings and a lot were narrated about her. The verse of “Hijab” (literally "cover"; it describes the self-covering of the body for the purposes of modesty and dignity) was revealed in her time. One of her special features was her love of charity.
Her characteristics;
When the Mother of the Believers ‘Aisha (may Allah be Pleased with her) entered Prophet Muhammad's(PBUH) house as a beloved wife filling the eyes with youthfulness, funniness and cleverness, Sawda(may Allah be Pleased with her) wanted to abandon her post in the Prophet's (PBUH) house in which she did not see except mercy and dignity for the sake of ‘Aisha (may Allah be Pleased with her) whose affection , preference and pride of her father made her closer to the Prophet (PBUH),and that was a beautifulness that men adores .
Prophet Muhammad (PBUH) was pleased with ‘Aisha's (May Allah be Pleased with her) company for her cheerfulness and youthfulness in his house, so Sawda (May Allah be Pleased with her) got sulked and felt as being a prisoner in her husband's house. Prophet Muhammad asked Lady Sawda one day if she wanted divorce, knowing that her only needs from marriage is protection and comfort, and she had this in the Prophet’s house for she was living under the inviolability of the Prophet and the blessing of Allah the Almighty.
As her feminine jealousness was at ease, Sawda said: “Messenger of Allah; I have no keenness to be your wife like ‘Aisha, so keep me just to live near you, to love whom you love and to be pleased for your happiness.
Sawda consolidated herself to tame her jealousy with piety, and to give her day which the Prophet used to spend with her to ‘Aisha.
And after the Prophet (PBUH)married Hafsa bint Omar (May Allah be pleased with them) as a consolidation after her husband died and her age did not exceed eighteen, Sawda’s life was at ease living with two other wives of the Prophet, but she was closer to ‘Ayisha, trying to satisfy her for her husband's sake.
Sawda was of praise worthy ethics, a good woman that loves charity so much. ‘Aisha talked about her and said:'' the wives of the Prophet (PBUH) told the Prophet one day:''O Messenger of Allah, which one of us will be the next to die to follow you? He (PBUH) said: ''the one of you with the longest hand''. After the Prophet’s (PBUH) death we knew that the length of her hand was because of charity.
Her works;
Sawda narrated five Hadiths from the Prophet’s.
Abdullah bin Abbas and Yahya bin Abdul Rahman bin Sa'din Zarah Al Ansari reported from her.
Abu Dawood and Al Nasaie narrated from her.
Her Death;
Sawda died at the end of Omar bin Al Khattab’s khilapha .It is said that she died in Al Madinah Al Munawwara in Shawwal year fifty four. Ibn Abbas performed “sujoud” when she died.
When He was asked for the reason, he said:'' Prophet Muhammad (PBUH) said: if you see a sign kneel.'' So what sign is greater than witnessing the death of the Prophet’s wives………..
Lady Hind Umm Sallama
Her Descent
Hind was the daughter of Suhail who was known as Abi Umaya Ibn Almughira. She is from Quraish and from the family of “Makhzoum”. Her grandfather Almughira was known for his extreme generosity. Lady Hind was married to Abu Sallama Abdullah Ibn Abdul Assad Al Makhzoumi.
Her Qualities
Um Sallama was one of the most perfect women in reason and in manners. She and her husband Abu Sallama were among the first people who embraced Islam. She immigrated with Abi Sallama to Abyssinia, gave birth to Sallama, returned to Mecca, and then they immigrated to Madinah. She also had another daughter and a son from her husband Abu Sallama. She was the first woman to immigrate to Madinah. Abu Sallama died of a wound in the Battle of Uhud after fighting with dedication. Abi Salama always prayed to Allah that his family would be left with the best. In the fourth 'Hijri year 'post-immigration, the Messenger of Allah married Umm Salama after Abu Sallama's death; and she became the mother of all believers. Abu Sallama's children, Sallama, Omar, and Zaynab were raised up by the generous Messenger of Allah (PBUH).
She was among those (medium level) who were known in the field of “Fatwa”. Her opinion concerning religious issues was seriously taken among others like Othman, Abu Hurayra, Abdullah Ibn Amr, and Annas, etc.
Her Marriage to the Prophet (PBUH)
When the number of days, after which a woman is allowed to marry another man after her first husband's death, passed, Abu Bakr proposed to her to marry her but she declined. The Messenger of Allah (PBUH), pitying her and her orphans who were the children of his foster brother, proposed to her. She said that she is not good enough for marriage. Old as she was, she could never have more children. She said she is a jealous woman, and has children to support. The Messenger of Allah replied that he is older than her, and that Allah purifies hearts from jealousy. Umm Sallama then sent her son Omar Ibn Abi Sallama to marry her to the Messenger of Allah (PBUH).
When they were married, Lady A'isha may Allah be pleased with her became very sad because of what she heard about Umm Sallama's beauty. When she saw her she said that she was more beautiful than she imagined her to be.
The Messenger of Allah (PBUH) once traveled and took with him Lady Safiya Bint Hoyay and Lady Umm Sallama. The Messenger of Allah (PBUH) went to Safiya's Howdah thinking it is Umm Sallama's in Umm Sallama's day. The Prophet started talking to Safiya. Umm Sallama told him: "You speak to the daughter of the Jew in my day. Oh Messenger of Allah Pray that Allah would forgive me. That made me jealous..”
Her Characteristics and Morals
Umm Sallama gave the Messenger of Allah a correct opinion on the day of Hodaybeya. When the Messenger of Allah (PBUH) reconciled with the people of Mecca, he told his companions to slaughter and then shave. Not one man did what he said even when he told them three times. He left them and went to Umm Sallama and told her what happened. She told him to go out to them and do first what he asked them to do. The Messenger of Allah (PBUH) did as she told him; he started with the slaughter and shaving. When they saw him they immediately did the same.
Umm Sallama is one of the best examples for wives and mothers to follow in the way she raised her children, taught them good manners. She was a very good wife and mother. She was reasonable, had a solid character, could make her own decisions, and was very well mannered.
Her Role in Narrating the Prophet’s Sayings (Hadith)
Umm Sallama the mother of the believers narrated a lot of Hadiths. She is considered the second narrator after Lady A'isha; the mother of the believers. Umm Sallama narrated 378 Hadiths according to the book of Ibn Mukhallad. Bukhari and Muslim agreed upon 13 of them. According to 'Tohfat Al Ashraf' Umm Sallama narrated 158 Hadiths.
The Contents of her Reported Sayings
The presence of the two mothers of the believers, Umm Sallama and A'isha may Allah be pleased with them among the companions of the Prophet and outliving the Prophet (PBUH) with many years made many people ask them questions to get the right Islamic opinion from them. After the death of the mother of the believers A'isha in the year 58 Hijri, Umm Sallama may Allah be pleased with her - being the last of the mothers of the believers - was greatly sought for 'Fatwa' and narration of Hadiths. That made her narrations many. Um Sallama narrated a lot about purity, prayer, zakah, fasting, pilgrimage 'Hajj', funerals, marriage, battles, etc. That proves her sharp memory and her interest in the Prophet’s sayings 'Hadiths'.
Her Students
A generation of students (men and women) from different countries reported her narrations:
-Some of the Companions, such as:
Aisha, Abu Saeed Al Khudary, Omar bin abi Sallama, Anas bin Malik, Barida Al Aslamy, Sulaiman bin Barida, Abu Rafi’ and Ibn Abbas- May Allah be pleased with them all…
- Some Followers, such as:
Saeed bin Al Musayyab, Sulaiman bin Yasaar, Shakik bin Sallama, Abdullah bin Abi Malika, Amer Ash Shu’abi, Al Aswad bin Yazeed, Mujahid, Atta’ bin Abi Rabah, Shahr bin Hawshab, Nafi’ bin Jubair, and others…
-Some of the Women, such as:
Um Sallama’s daughter, Hind bint Al Harith, Safyya bint abi Ubaid, Umrah bint Abdul Rahman, and others.
-And some of Al Koufa women, such as:
Umrah bint Af’a, Jisra bint Dajajah, Um Masawer Al Hameeri, and others……
For more information see 'Amal Qirdash bint Al Hussein, The Role of Women in Serving 'Hadith' in the First Three Centuries, The book of Umma, Vol. 70.
Her Death
Lady Umm Sallama lived for about ninety years and was the last mother of believers to die in the year 62 Hijri.
Hind was the daughter of Suhail who was known as Abi Umaya Ibn Almughira. She is from Quraish and from the family of “Makhzoum”. Her grandfather Almughira was known for his extreme generosity. Lady Hind was married to Abu Sallama Abdullah Ibn Abdul Assad Al Makhzoumi.
Her Qualities
Um Sallama was one of the most perfect women in reason and in manners. She and her husband Abu Sallama were among the first people who embraced Islam. She immigrated with Abi Sallama to Abyssinia, gave birth to Sallama, returned to Mecca, and then they immigrated to Madinah. She also had another daughter and a son from her husband Abu Sallama. She was the first woman to immigrate to Madinah. Abu Sallama died of a wound in the Battle of Uhud after fighting with dedication. Abi Salama always prayed to Allah that his family would be left with the best. In the fourth 'Hijri year 'post-immigration, the Messenger of Allah married Umm Salama after Abu Sallama's death; and she became the mother of all believers. Abu Sallama's children, Sallama, Omar, and Zaynab were raised up by the generous Messenger of Allah (PBUH).
She was among those (medium level) who were known in the field of “Fatwa”. Her opinion concerning religious issues was seriously taken among others like Othman, Abu Hurayra, Abdullah Ibn Amr, and Annas, etc.
Her Marriage to the Prophet (PBUH)
When the number of days, after which a woman is allowed to marry another man after her first husband's death, passed, Abu Bakr proposed to her to marry her but she declined. The Messenger of Allah (PBUH), pitying her and her orphans who were the children of his foster brother, proposed to her. She said that she is not good enough for marriage. Old as she was, she could never have more children. She said she is a jealous woman, and has children to support. The Messenger of Allah replied that he is older than her, and that Allah purifies hearts from jealousy. Umm Sallama then sent her son Omar Ibn Abi Sallama to marry her to the Messenger of Allah (PBUH).
When they were married, Lady A'isha may Allah be pleased with her became very sad because of what she heard about Umm Sallama's beauty. When she saw her she said that she was more beautiful than she imagined her to be.
The Messenger of Allah (PBUH) once traveled and took with him Lady Safiya Bint Hoyay and Lady Umm Sallama. The Messenger of Allah (PBUH) went to Safiya's Howdah thinking it is Umm Sallama's in Umm Sallama's day. The Prophet started talking to Safiya. Umm Sallama told him: "You speak to the daughter of the Jew in my day. Oh Messenger of Allah Pray that Allah would forgive me. That made me jealous..”
Her Characteristics and Morals
Umm Sallama gave the Messenger of Allah a correct opinion on the day of Hodaybeya. When the Messenger of Allah (PBUH) reconciled with the people of Mecca, he told his companions to slaughter and then shave. Not one man did what he said even when he told them three times. He left them and went to Umm Sallama and told her what happened. She told him to go out to them and do first what he asked them to do. The Messenger of Allah (PBUH) did as she told him; he started with the slaughter and shaving. When they saw him they immediately did the same.
Umm Sallama is one of the best examples for wives and mothers to follow in the way she raised her children, taught them good manners. She was a very good wife and mother. She was reasonable, had a solid character, could make her own decisions, and was very well mannered.
Her Role in Narrating the Prophet’s Sayings (Hadith)
Umm Sallama the mother of the believers narrated a lot of Hadiths. She is considered the second narrator after Lady A'isha; the mother of the believers. Umm Sallama narrated 378 Hadiths according to the book of Ibn Mukhallad. Bukhari and Muslim agreed upon 13 of them. According to 'Tohfat Al Ashraf' Umm Sallama narrated 158 Hadiths.
The Contents of her Reported Sayings
The presence of the two mothers of the believers, Umm Sallama and A'isha may Allah be pleased with them among the companions of the Prophet and outliving the Prophet (PBUH) with many years made many people ask them questions to get the right Islamic opinion from them. After the death of the mother of the believers A'isha in the year 58 Hijri, Umm Sallama may Allah be pleased with her - being the last of the mothers of the believers - was greatly sought for 'Fatwa' and narration of Hadiths. That made her narrations many. Um Sallama narrated a lot about purity, prayer, zakah, fasting, pilgrimage 'Hajj', funerals, marriage, battles, etc. That proves her sharp memory and her interest in the Prophet’s sayings 'Hadiths'.
Her Students
A generation of students (men and women) from different countries reported her narrations:
-Some of the Companions, such as:
Aisha, Abu Saeed Al Khudary, Omar bin abi Sallama, Anas bin Malik, Barida Al Aslamy, Sulaiman bin Barida, Abu Rafi’ and Ibn Abbas- May Allah be pleased with them all…
- Some Followers, such as:
Saeed bin Al Musayyab, Sulaiman bin Yasaar, Shakik bin Sallama, Abdullah bin Abi Malika, Amer Ash Shu’abi, Al Aswad bin Yazeed, Mujahid, Atta’ bin Abi Rabah, Shahr bin Hawshab, Nafi’ bin Jubair, and others…
-Some of the Women, such as:
Um Sallama’s daughter, Hind bint Al Harith, Safyya bint abi Ubaid, Umrah bint Abdul Rahman, and others.
-And some of Al Koufa women, such as:
Umrah bint Af’a, Jisra bint Dajajah, Um Masawer Al Hameeri, and others……
For more information see 'Amal Qirdash bint Al Hussein, The Role of Women in Serving 'Hadith' in the First Three Centuries, The book of Umma, Vol. 70.
Her Death
Lady Umm Sallama lived for about ninety years and was the last mother of believers to die in the year 62 Hijri.
A Meditation on the Invasions
Meditation on the Prophet’s Ghazawat, missions, and the battalions he formed and dispatched, will certainly give us and everybody a true and clear impression that the Prophet [pbuh] was the greatest military leader in the whole world as well as the most righteous, the most insightful and the most alert one. He was not a man of superior genius for this concern but he was also the Master and the greatest of all Messengers as far as Prophethood and Heavenly Message are concerned. Besides, all the battles that he had fought were standard in their application to the requirements of strictness, bravery, and good arrangements that fitted the terms and conditions of war. None of the battles he fought was lost as a consequence of shortage of wisdom or due to any other technical error in army mobilization or a location in a wrong strategical position. The loss of any of his battle was not due to misjudgement about occupying the best and the most appropriate sites of battles, nor was it due to a mischoice of leaders of the fight, for he had proved himself to be a peculiar sort of leader that differs from any of those leaders that our world had known and experienced. As regards Uhud and Hunain events, there were consequences of weakness in some military elements in Hunain; and disobedience to orders in Uhud. Their non-compliance with wisdom and the plan of the battle played a passive role in the course of those two invasions.
His genius was clearly shown in these two battles when the Muslims were defeated; for he stoodfast facing the enemy and managed, by his super wisdom, to thwart the enemy’s aim as was the case in Uhud. Similarly he managed to change the Muslims’ defeat in Hunain into a victory. Nothwithstanding the fact that serious grave developments in military operations usually leave the worst impression on the military leaders and entice them to flee for their lives.
We have, so far, discussed the mere aspects of military leadership of the invasions. On the other hand, through these invasions he was able to impose security, institute peace, diffuse dissension and destroy the military might of the enemies through relentless struggle between Islam and paganism.
The Prophet had also profound insight and could differentiate the faithful from the hypocrites and plotters.
Great was the group of military leaders who fought and excelled the Persians and the Byzantines in the battlefields of Ash-Sham and Iraq with respect to war strategy and leading the fight procedures. The very leaders, who succeeded Muhammad [pbuh] , managed to drive off the enemies of Islam, from their lands and countries, their gardens and springs, and their farms. They drove them off their honourable residence and from the grace and provisions they owned and enjoyed. Those Muslim leaders were all Muhammad’s men. They were imbued with the spirit of Islam at the hand of the Prophet [pbuh].
Thanks to these battles, the Messenger of Allâh [pbuh] managed accommodation, secured land and provided chances of work for all Muslims. He, even, made a lot of inquiries about the refugee problems who (then) had no houses or fortunes. He equipped the army with weapons, horses and expenditures. He had all that realized without exercising a particle weight of injustice. The Prophet [pbuh] has altered the standards and aims of pre-Islamic wars. Their war was no more than robbing, killing, plundering, tyranny and aggression-oriented wars. Those wars focused on winning victory, oppressing the weakling and demolishing their houses and constructions. For them, war was a means by which they can rape or unveil women, practise cruelty against the weakling, the babies and small children, spoil tillage and race, and spread corruption on the earth. Islamic wars are different from pre-Islamic wars. A "war" in Islam is a Jihad. That is to say it is a noble sacred fight in the way of Allâh for the verification of a Muslim society that seeks to free man from oppression, tyranny and aggression. It is a society that everyone everywhere and at all times should be proud of.Pre-Islamic thoughts and traditions of Al-Jahiliyah period have been turned upside down by Islam. These were so hard upon the weakling that they had to invoke Allâh to enable them to get away from that pre-Islamic environment by saying:
"Our Lord, rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help."
The war of corruption, slaying and robbing that used to prevail has now turned into a sacred one, Al-Jihad. One of the greatest aims of Al-Jihad is to free man from the aggression, the oppression and the tyranny of men of power. A man of power, in Islam, is a weakling till after the right of the poor is taken from him. War, in Islam, is a Jihad for the purification of the land of Allâh from deception, treachery, sinful deeds and aggression. It is a sacred war that aims at spreading security, safety, mercy and compassion as well as observing the rights and magnanimity. The Messenger of Allâh [pbuh] had issued honourable strict rules about war and bade his soldiers and leaders to comply with them. They were forbidden to break those rules under any circumstances. In reference to Sulaiman bin Buraidah’s version, who said that his father had told him that whenever the Messenger of Allâh [pbuh] appointed a leader on an army or on a battalion, he used to recommend him to fear Allâh, the Great and All-Mighty, when dealing with those who were closest to him and to be good with all Muslims. Then the Prophet [pbuh] would say to him:
"Let your invasion be in the Name of Allâh and for His sake. Fight those who disbelieve in Allâh. Invade but do not exaggerate nor commit treachery. Never deform the corpse of a dead person or kill an infant child."
The Messenger of Allâh [pbuh] asked people to facilitate but he forbade them to bear down hard on others or constrain. "Pacify", he said, "and do not disincline". [Sahih Muslim 2/82,83] When it happened that he arrived at the battlefield by night, he would never invade the enemy till it was morning. He utterly forbade burning (i.e. torturing people) in fire, killing children and women or even beating them. He also forbade theft and robbery and proceeded so far as to say gains acquired through plundering are not less forbidden than the flesh of a corpse. Corruption of tillage and race and cutting down of trees were all forbidden unless they were badly needed and there was no other substitute:
"Do not kill a wounded person nor run after a fleeing one or kill a captive."
He decreed that envoys cannot be killed. He also stressed on not killing those who made covenants. He even said:
"He whoever kills one who is under pledge to a covenant shall not smell Paradise, though its smell could be experienced at a forty-year distance from it."
There were some other noble rules which purified wars from their Al-Jahiliyah (pre-Islamic) filthiness and turned them into sacred wars. [Za'd Al-Ma'ad 2/64-68; and for details Jihad in Islam p.216-262]
His genius was clearly shown in these two battles when the Muslims were defeated; for he stoodfast facing the enemy and managed, by his super wisdom, to thwart the enemy’s aim as was the case in Uhud. Similarly he managed to change the Muslims’ defeat in Hunain into a victory. Nothwithstanding the fact that serious grave developments in military operations usually leave the worst impression on the military leaders and entice them to flee for their lives.
We have, so far, discussed the mere aspects of military leadership of the invasions. On the other hand, through these invasions he was able to impose security, institute peace, diffuse dissension and destroy the military might of the enemies through relentless struggle between Islam and paganism.
The Prophet had also profound insight and could differentiate the faithful from the hypocrites and plotters.
Great was the group of military leaders who fought and excelled the Persians and the Byzantines in the battlefields of Ash-Sham and Iraq with respect to war strategy and leading the fight procedures. The very leaders, who succeeded Muhammad [pbuh] , managed to drive off the enemies of Islam, from their lands and countries, their gardens and springs, and their farms. They drove them off their honourable residence and from the grace and provisions they owned and enjoyed. Those Muslim leaders were all Muhammad’s men. They were imbued with the spirit of Islam at the hand of the Prophet [pbuh].
Thanks to these battles, the Messenger of Allâh [pbuh] managed accommodation, secured land and provided chances of work for all Muslims. He, even, made a lot of inquiries about the refugee problems who (then) had no houses or fortunes. He equipped the army with weapons, horses and expenditures. He had all that realized without exercising a particle weight of injustice. The Prophet [pbuh] has altered the standards and aims of pre-Islamic wars. Their war was no more than robbing, killing, plundering, tyranny and aggression-oriented wars. Those wars focused on winning victory, oppressing the weakling and demolishing their houses and constructions. For them, war was a means by which they can rape or unveil women, practise cruelty against the weakling, the babies and small children, spoil tillage and race, and spread corruption on the earth. Islamic wars are different from pre-Islamic wars. A "war" in Islam is a Jihad. That is to say it is a noble sacred fight in the way of Allâh for the verification of a Muslim society that seeks to free man from oppression, tyranny and aggression. It is a society that everyone everywhere and at all times should be proud of.Pre-Islamic thoughts and traditions of Al-Jahiliyah period have been turned upside down by Islam. These were so hard upon the weakling that they had to invoke Allâh to enable them to get away from that pre-Islamic environment by saying:
"Our Lord, rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help."
The war of corruption, slaying and robbing that used to prevail has now turned into a sacred one, Al-Jihad. One of the greatest aims of Al-Jihad is to free man from the aggression, the oppression and the tyranny of men of power. A man of power, in Islam, is a weakling till after the right of the poor is taken from him. War, in Islam, is a Jihad for the purification of the land of Allâh from deception, treachery, sinful deeds and aggression. It is a sacred war that aims at spreading security, safety, mercy and compassion as well as observing the rights and magnanimity. The Messenger of Allâh [pbuh] had issued honourable strict rules about war and bade his soldiers and leaders to comply with them. They were forbidden to break those rules under any circumstances. In reference to Sulaiman bin Buraidah’s version, who said that his father had told him that whenever the Messenger of Allâh [pbuh] appointed a leader on an army or on a battalion, he used to recommend him to fear Allâh, the Great and All-Mighty, when dealing with those who were closest to him and to be good with all Muslims. Then the Prophet [pbuh] would say to him:
"Let your invasion be in the Name of Allâh and for His sake. Fight those who disbelieve in Allâh. Invade but do not exaggerate nor commit treachery. Never deform the corpse of a dead person or kill an infant child."
The Messenger of Allâh [pbuh] asked people to facilitate but he forbade them to bear down hard on others or constrain. "Pacify", he said, "and do not disincline". [Sahih Muslim 2/82,83] When it happened that he arrived at the battlefield by night, he would never invade the enemy till it was morning. He utterly forbade burning (i.e. torturing people) in fire, killing children and women or even beating them. He also forbade theft and robbery and proceeded so far as to say gains acquired through plundering are not less forbidden than the flesh of a corpse. Corruption of tillage and race and cutting down of trees were all forbidden unless they were badly needed and there was no other substitute:
"Do not kill a wounded person nor run after a fleeing one or kill a captive."
He decreed that envoys cannot be killed. He also stressed on not killing those who made covenants. He even said:
"He whoever kills one who is under pledge to a covenant shall not smell Paradise, though its smell could be experienced at a forty-year distance from it."
There were some other noble rules which purified wars from their Al-Jahiliyah (pre-Islamic) filthiness and turned them into sacred wars. [Za'd Al-Ma'ad 2/64-68; and for details Jihad in Islam p.216-262]
The Battle of Badr
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 [pbuh] and his men. When their return from Syria approached, the Prophet [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh], of course.
The Prophet [pbuh], 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 despatched 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 [pbuh]. 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‘bah, 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 [pbuh] 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 [pbuh]. 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. " [Al-Qur'an 8:47]
Or as the Prophet [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh]) 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)." [Al-Qur'an 8:5, 6]
The Prophet [pbuh] 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 [pbuh] 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 [AWS]:
"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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] in his headquarters.
The Prophet [pbuh] 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." [Al-Qur'an 8:11]
That was Friday night, Ramadan 17th., the year 2 A.H.
In the morning, the Prophet [pbuh] 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 [pbuh] 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 [pbuh]’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 [pbuh] 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[Sahih Al-Bukhari 2/568] and never resort to sword unless the enemies came too close.[Abu Da'ud 2/13]
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." [Al-Qur'an 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 [pbuh] asked ‘Ubaidah bin Al-Harith, Hamzah — his uncle, and his cousin ‘Ali [R] to go forward for the combat. The three duels were rapid. Hamzah killed Shaibah, while ‘Ali killed Al-Waleed.[Mishkat 2/343] ‘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." [Al-Qur'an 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 [pbuh]’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 [pbuh] 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 [pbuh] 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." [Al-Qur'an 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." [Al-Qur'an 8:9]
The Prophet [pbuh], 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." [Al-Qur'an 54:45]
At the instance of Gabriel, the Prophet [pbuh] 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 [pbuh]) threw not when you did throw but Allâh threw." [Al-Qur'an 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." [Al-Qur'an 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 [pbuh] 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 Hadith 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 [pbuh] and related that event to him. The Prophet [pbuh] replied: ‘You have told the truth. This was the help from the third heaven."[Sahih Muslim 2/93]
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 [pbuh] 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 [pbuh], each claiming that he had killed Abu Jahl to the exclusion of the other. The Prophet [pbuh] 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’[Sahih Al-Bukhari 1/444,2/568; Mishkat 2/352] was later killed in the course of the same battle. At the termination of the battle, the Prophet [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh], 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 [pbuh] while the latter was still in Makkah. He also neither hurt nor was reported to have uttered anything repugnant with regard to the Prophet [pbuh]. 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 [pbuh]’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 [pbuh]’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 [pbuh] looked into the face of Sa‘d bin Mu‘adh, the Head of the Prophet [pbuh]’s guards, and understood that he was hateful to taking the enemy elements as prisoners. Sa‘d agreed to what the Prophet [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh]’s bitterest opponents, were among the slain. Chief of these was Abu Jahl.
On the third day, the Messenger of Allâh [pbuh] 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 [pbuh] answered: "By Him in Whose hand is Muhammad [pbuh]’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 [pbuh] had been killed, and tried to impress their false assumption on the fact that Zaid bin Harithah was riding Al-Qaswâ’, the Prophet [pbuh]’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 [pbuh] on the road leading to Badr.
Usamah bin Zaid related that they received the news of the manifest victory shortly after Ruqaiyah, the Prophet [pbuh]’s daughter, and the wife of ‘Uthman bin ‘Affan had been committed to earth. She had been terminally ill and the Prophet [pbuh] 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 [pbuh] suspended any solution whereof until the Revelation was sent down.
‘Ubadah bin As-Samit said: "We went out with the Messenger of Allâh [pbuh] 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 [pbuh] 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 [pbuh], they also made similar claims to the spoils.
At that very time, a Qur’ânic verse was revealed saying:
"They ask you (O Muhammad [pbuh]) 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 [pbuh]), if you are believers." [Al-Qur'an 8:1]
On their way back to Madinah, at a large sand hill, the Prophet [pbuh] 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 [pbuh]. 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 [pbuh] answered, "The fire (of Hell).[Sunan Abu Da'ud with 'Aun-ul-Ma'bood 3/12]" Did ‘Uqbah not remember the day when he had thrown the entrails of a sheep onto the head of the Prophet [pbuh] while he was prostrating himself in prayer, and Fatimah had come and washed it off him? He had also strangled the Prophet [pbuh] with his cloak if it had not been for Abu Bakr to intervene and release the Prophet [pbuh]. 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 [pbuh] 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 [pbuh]’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 [pbuh] assured Usaid that he had believed him.
The Prophet [pbuh] 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 [pbuh] 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 Islam. The Prophet [pbuh] 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 Islam." ‘Umar advised killing them, saying, "They are the leaders of Kufr (disbelief)." The Prophet [pbuh] preferred Abu Bakr’s suggestion to that of ‘Umar’s. The following day, ‘Umar called on the Prophet [pbuh] 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 [pbuh] 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." [Al-Qur'an 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." [Al-Qur'an 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 archcriminals 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 [pbuh], 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 [pbuh] 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 [pbuh] 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 [pbuh].
After that He delineated the noble objectives for which the Messenger [pbuh] 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." [Al-Qur'an 8:26]
We have already spoken about Al-‘Ushairah Invasion when a caravan belonging to Quraish had escaped an imminent military encounter with the Prophet [pbuh] and his men. When their return from Syria approached, the Prophet [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh], of course.
The Prophet [pbuh], 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 despatched 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 [pbuh]. 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‘bah, 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 [pbuh] 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 [pbuh]. 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. " [Al-Qur'an 8:47]
Or as the Prophet [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh]) 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)." [Al-Qur'an 8:5, 6]
The Prophet [pbuh] 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 [pbuh] 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 [AWS]:
"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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] in his headquarters.
The Prophet [pbuh] 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." [Al-Qur'an 8:11]
That was Friday night, Ramadan 17th., the year 2 A.H.
In the morning, the Prophet [pbuh] 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 [pbuh] 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 [pbuh]’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 [pbuh] 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[Sahih Al-Bukhari 2/568] and never resort to sword unless the enemies came too close.[Abu Da'ud 2/13]
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." [Al-Qur'an 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 [pbuh] asked ‘Ubaidah bin Al-Harith, Hamzah — his uncle, and his cousin ‘Ali [R] to go forward for the combat. The three duels were rapid. Hamzah killed Shaibah, while ‘Ali killed Al-Waleed.[Mishkat 2/343] ‘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." [Al-Qur'an 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 [pbuh]’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 [pbuh] 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 [pbuh] 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." [Al-Qur'an 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." [Al-Qur'an 8:9]
The Prophet [pbuh], 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." [Al-Qur'an 54:45]
At the instance of Gabriel, the Prophet [pbuh] 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 [pbuh]) threw not when you did throw but Allâh threw." [Al-Qur'an 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." [Al-Qur'an 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 [pbuh] 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 Hadith 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 [pbuh] and related that event to him. The Prophet [pbuh] replied: ‘You have told the truth. This was the help from the third heaven."[Sahih Muslim 2/93]
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 [pbuh] 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 [pbuh], each claiming that he had killed Abu Jahl to the exclusion of the other. The Prophet [pbuh] 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’[Sahih Al-Bukhari 1/444,2/568; Mishkat 2/352] was later killed in the course of the same battle. At the termination of the battle, the Prophet [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh], 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 [pbuh] while the latter was still in Makkah. He also neither hurt nor was reported to have uttered anything repugnant with regard to the Prophet [pbuh]. 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 [pbuh]’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 [pbuh]’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 [pbuh] looked into the face of Sa‘d bin Mu‘adh, the Head of the Prophet [pbuh]’s guards, and understood that he was hateful to taking the enemy elements as prisoners. Sa‘d agreed to what the Prophet [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh] 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 [pbuh]’s bitterest opponents, were among the slain. Chief of these was Abu Jahl.
On the third day, the Messenger of Allâh [pbuh] 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 [pbuh] answered: "By Him in Whose hand is Muhammad [pbuh]’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 [pbuh] had been killed, and tried to impress their false assumption on the fact that Zaid bin Harithah was riding Al-Qaswâ’, the Prophet [pbuh]’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 [pbuh] on the road leading to Badr.
Usamah bin Zaid related that they received the news of the manifest victory shortly after Ruqaiyah, the Prophet [pbuh]’s daughter, and the wife of ‘Uthman bin ‘Affan had been committed to earth. She had been terminally ill and the Prophet [pbuh] 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 [pbuh] suspended any solution whereof until the Revelation was sent down.
‘Ubadah bin As-Samit said: "We went out with the Messenger of Allâh [pbuh] 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 [pbuh] 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 [pbuh], they also made similar claims to the spoils.
At that very time, a Qur’ânic verse was revealed saying:
"They ask you (O Muhammad [pbuh]) 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 [pbuh]), if you are believers." [Al-Qur'an 8:1]
On their way back to Madinah, at a large sand hill, the Prophet [pbuh] 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 [pbuh]. 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 [pbuh] answered, "The fire (of Hell).[Sunan Abu Da'ud with 'Aun-ul-Ma'bood 3/12]" Did ‘Uqbah not remember the day when he had thrown the entrails of a sheep onto the head of the Prophet [pbuh] while he was prostrating himself in prayer, and Fatimah had come and washed it off him? He had also strangled the Prophet [pbuh] with his cloak if it had not been for Abu Bakr to intervene and release the Prophet [pbuh]. 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 [pbuh] 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 [pbuh]’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 [pbuh] assured Usaid that he had believed him.
The Prophet [pbuh] 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 [pbuh] 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 Islam. The Prophet [pbuh] 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 Islam." ‘Umar advised killing them, saying, "They are the leaders of Kufr (disbelief)." The Prophet [pbuh] preferred Abu Bakr’s suggestion to that of ‘Umar’s. The following day, ‘Umar called on the Prophet [pbuh] 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 [pbuh] 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." [Al-Qur'an 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." [Al-Qur'an 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 archcriminals 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 [pbuh], 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 [pbuh] 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 [pbuh] 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 [pbuh].
After that He delineated the noble objectives for which the Messenger [pbuh] 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." [Al-Qur'an 8:26]
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