النص المفهرس

Ghazwāt and Sarayā
Military Expeditions
A chapter dealing with the inimitable sacrifices of the Sahabah & in the path of Allah Ta'ala and the execution of the rebellious
villains in the various military campaigns.
Only when the divine commandment of Jihad was issued, Rasulullah % launched an offensive against the disbelievers or he
despatched an army to the various regions.
The battle in which Rasulullah # himself participated is referred to as a Ghazwah in the technical jargon of the scholars of Siyar
whilst the expedition in which he did not participate is referred to as Sariyyah or B'ath.
Number of Ghazwat
According to Mūsā bin 'Aqabah, Muhammad bin Ishaq, Wāqidī, Ibn S'ad, Ibn Jawzī and Dimyātī 'Iraqī, there were a total of
twenty-seven Ghazwat in which Rasūlullah # participated. Sa'īd bin Musayyab10 4,le dul aney documents twenty four whilst Jābir bin
'Abdullah11 % reports that there were twenty one Ghazwat. Zaid bin Arqam12 % narrates that the Ghazwat totalled just nineteen.
'Allāmah Suhaylī says that the reason for this discrepancy in the number of Ghazwat is that some scholars perhaps combined two
or more Ghazwat into one because they occurred round about the same time within a single journey. This is why they considered the
number of Ghazwat to total less in number. Another reason could be that perhaps some of the scholars or narrators had no knowledge
of some of these expeditions. 13
Number of Sarāya
Correspondingly, there is a difference of opinion as far as the number of Saraya is concerned as well. According to Ibn S'ad there
were forty. Ibn 'Abdul-Barr reports thirty-five, Muhammad bin Ishaq reports thirty-eight. Waqidī says that there were forty-eight
Saraya whilst a total of fifty-six is narrated from Ibn Jawzī. For further details, refer to Zarqanī volume 1 page 388.
Sariyyah of Hadrat Hamzah 4
The very first squad of thirty Muhajirin14 Rasulullah % despatched seven months after the Hijrah was - as per the conflicting
narrations - either in the month of Ramadan or in the month of Rabi'ul-Awwal of the second year towards Sīful-Bahr under the
leadership of Hadrat Hamzah %. This contingent was sent out to keep tabs on a trade caravan of three hundred travellers returning
from Syria under the commandership of Abū Jahl. This was the first Sariyyah after Hijrah. This contingent was made up exclusively
of the Muhajirin without any of the Ansar. When Hadrat Hamzah % landed at Siful-Bahr and both parties drew their battle lines
poised for attack, Majdī bin 'Amr Juhanī mediated between the two rivals. Abu Jahl returned to Makkah with his caravan and Hadrat
Hamzah % to Madīnah. 15
Sariyyah of 'Ubaidah bin Harith 4
Eight months after Hijrah in the month of Shawwal in the first year A.H., Rasulullah % despatched a contingent of sixty or eighty
Muhajirīn under the commandership of 'Ubaidah bin Harith % towards Rabigh. This contingent consisted of no Ansar.
When they reached Rabigh, they had a confrontation with two hundred Qurayshi mounted cavalry. However, no actual battle took
place. Only S'ad bin Abī Waqqās % launched a single arrow against the enemy. This was recorded as the first arrow to be let loose in
the history of Islam.
10 As recorded by 'Abdur-Razzaq with an authentic Sanad.
11 Narrated by Abū Y'alâ with an authentic Sanad.
12 Narrated by Bukhârî, Muslim and Tirmizî.
13 Fathul-Bârî volume 7 page 218, Zarqânî volume 1 page 388
14 According to some historians, this contingent consisted of a few Ansâr as well. However, Ibn S'ad disputes this opinion. Not a
single Ansârî participated in any of the Sariyyahs despatched by Rasūlullâh # before the battle of Badr because the Ansar pledged to
support Rasūlullâh # within the boundaries of Madinah. They did not pledge to engage in battle outside Madinah because when
Rasulullah # addressed the Sahabah ical, on the eve of the battle of Badr, he addressed the Ansar thus: "What is your opinion?"
[Tabqât Ibn S'ad volume 2 page 3, Zarqânî volume 1 page 380]
15 Tabqât Ibn S'ad volume 3 page 2, Al-Bidâyah Wan-Nihâyah volume 2 page 244.
21

The Qurayshi cavalry - as per the conflicting narrations - was under the commandership of Abu Sufyan bin Harb16 or 'Ikramah bin
Abū Jahal or Mikraz bin Hafs.
Miqdad bin 'Amr and 'Utbah bin Ghazwan, who had earlier embraced Islam but as they were in the malicious clutches of the
Quraysh they were unable to migrate, also joined the Quraysh in this expedition with the intention of breaking away from the Quraysh
and joining the Muslims the moment an opportunity presents itself. Accordingly, when the two hostile parties confronted one another,
these two slipped away from the ranks of the kuffar and joined the Muslims. (Zarqanī volume 1 page 391)
Since the Sariyyah of Hadrat Hamzah % and the Sariyyah of 'Ubaidah bin Harith % took place within a very close period of time,
the scholars of history have differed as to which battle preceded which. Some are of the opinion that the Sariyyah of Hadrat Hamzah
4% preceded the Sariyyah of Hadrat 'Ubaidah bin Harith % whilst some maintain it is the other way round. And Allah Ta'ālā knows
best. (Zarqānī volume 1 page 391)
Some scholars are of the opinion that both these expeditions took place simultaneously, thus confusingly leading some to believe
that one Sariyyah preceded the other. So each of the conflicting opinions is contextually correct.
Sariyyah of S'ad bin Abī Waqqās 4
In the first year of Hijrah, in the month of Zul-Q'adah Rasulullah # despatched an infantry unit comprising of twenty Muhajirin
under the command of S'ad bin Abī Waqqas % to Kharrar.
Kharrār is a valley near Juhfah. Ghadīr-Kham also lies in close vicinity to this valley.
This infantry unit would hide during the day and travel at night. When they landed at the valley of Kharrar, they learnt that the
Qurayshi caravan (that they were pursuing) had already left. This group then returned to Madīnah. (Zadul-Ma'ad volume 2 page 83)
According to Waqidī and Muhammad bin S'ad, all the aforementioned three Sariyyahs were despatched in the first year of Hijrah.
However, Muhammad bin Ishaq is of the opinion that all these Sariyyahs were despatched only in the second year of Hijrah after the
expedition of Abwa. (Ibnul-Athir volume 2 page 41) And Ibn Hisham is also inclined to this view as he cites in his Sīrat the
expedition of Wuddan (Abwa) first and then the Sariyyah of 'Ubaidah bin Harith followed by the Sariyyah of Hamzah 46. This
humble servant (the author) has merely followed (the sequence transcribed by) Hafiz Ibn Qayyim, 'Allāmah Qastalanī and 'Allamah
Zarqānī.
Expedition of Abwä17
This was the very first military campaign in which Rasulullah # actively participated whilst the battle of Tabuk was his last.
In the beginning of the month of Safar in the second year of Hijrah, taking sixty Muhajirin with him without any Ansar,
Rasūlullah # set out for Abwa to launch an offensive against a Qurayshi caravan and upon the Banu Damrah tribe. He appointed S'ad
bin 'Ubadah 4% as his vicegerent in Madinah. The battle flag in this expedition was held by Hadrat Hamzah 4%.
When Rasulullah # landed at Abwa, the Qurayshi caravan had already departed. And concluding a truce with the chief of the
Banū Damrah tribe, Makhshī bin 'Amr, Rasūlullah # returned to Madinah. Some of the conditions of this truce were that the Banū
Damrah would neither wage war against the Muslims nor would they support the Muslims' enemy in any way. They would not betray
the Muslims and in times of need, they are required to extend a helping hand to the Muslims. (Tabqat Ibn S'ad volume 2 page 3)
This expedition is also referred to as the battle or expedition of Wuddan. Abwa and Wuddan are names of places barely six miles
apart form one another.
In this expedition, within fifteen days Rasūlullah # returned to Madinah Munawwarah without actually engaging in any physical
combat. (('Uyun Al-Athar volume 1 page 226, Fathul-Bārī volume 7 page 217)
16 Abu Sufyan bin Harb and 'Ikramah bin Abu Jahal both embraced Islam on the occasion of the conquest of Makkah. However,
nobody mentions Mikraz bin Hafs as a Sahâbî except Ibn Hibbân in his book 'Kitâbuth-Thiqât' wherein he merely alludes to Mikraz
bin Hafs as a Sahabî. He says: "It has been claimed that he (Mikraz) enjoyed the status of companionship." [Zarqânî volume 1 page
391]
17 Abwâ is a village thirteen miles from Juhfah from the direction of Madînah. [Fathul-Bârî volume 7 page 217 Kitâbul-Maghâzî]
22

The battle of Bawat18
As per divine revelation, when Rasūlullah # heard of a trade caravan of the Quraysh heading towards Makkah, Rasūlullah # set
out for Bawat with at least two hundred Mujahidin in the month of Rab'iul-Awwal or Rab'iuth-Thanī 2 A.H. The purpose of this
expedition was to launch an attack against this trade caravan. Rasūlullah appointed 'Uthman bin Maz'un 4%, who was amongst the
first group of people to embrace Islam and also amongst the emigrants to Abyssinia, as his governor in Madinah Munawwarah.
This trade caravan of the Quraysh comprised of two thousand five hundred camels and one hundred tribesmen of the Quraysh
under the leadership of Umayyah bin Khalaf.
When Rasulullah # reached Bawat, he discovered that the trade caravan had somehow slipped away undetected. So without
engaging in any hostilities, Rasūlullāh * returned to Madinah Munawwarah. (Zarqanī volume 1 page 392)
Expedition of 'Ushayrah
During Jumādal-Ûlā, 2 A.H., Rasūlullah , in the company of two hundred Muhajirīn, set out for 'Ushayrah to attack the Qurayhsī
caravan. 'Ushayrah is close to Yamb'u. He appointed Abū Salamah bin 'Abdul-Asad % as his vicegerent in Madinah.
Thirty camels were available for this expedition and the Sahabah & took turns riding them.
A number of days before Rasūlullah # turned up at 'Ushayrah, the trade caravan that he was pursuing had already slipped away.
Rasūlullah then stayed on for the rest of the month of Jumadal-Ula and a few days of Jumādas-Thaniyah. He then concluded a
peace treaty with Banī Mudlij tribe and without actually engaging in any form of combat, Rasūlullah # returned to Madinah
Munawwarah.
This is what the peace treaty looked like:
"Bismillahir-Rahmanir-Rahīm. This is an accord from Muhammad Rasūlullah in favour of Banū Damrah tribe. Their lives and
property are protected and safe. They will be assisted against whosoever attacks them provided Banu Damrah themselves do not
interfere with the Din of Allah. This treaty will remain in force until Lake Sufah dries up. (In other words, this treaty will remain
perpetually intact.) And when the Rasul # beckons them to assist, they will be required to offer their (unstinting) support. This is the
pledge of Allah and His Rasul # over them. And the pious and Allah-conscious from amongst them will also be aided and supported."
(Rawdul-Anf volume 2 page 58, Zarqanī volume 1 page 196)
Regarding the very first Ghazwah that took place, the scholars of history hold conflicting views. Muhammad bin Ishaq and a
number of others maintain that the very first Ghazawah was Abwa then Bawat followed by 'Ushayrah. And the same sequence is
adopted by Imam Bukhari رحمة الله عليه in his Sahih as well. Hafiz Asqalani رحمة الله عليه also favours this sequence in his commentary
on Bukhārī, Fathul-Bārī. Some scholars are of the opinion that the expedition of 'Ushayrah was the very first Ghazwah (in which
Rasūlullāh * participated.) (Tārīkhul-Khamīs volume 1 page 401)
Furthermore, the 'Ulama hold conflicting views in regards to the first three Sariyyahs mentioned previously: the Sariyyah of
Hamzah, the Sariyyah of 'Ubaidah and the Sariyyah of S'ad. According to some people, all these three Sariyyahs occurred in the
second year of Hijrah after the expedition of Abwä. However, most scholars maintain that these three Sariyyahs took place in the first
year of Hijrah before the expedition of Abwa. This means that following the divine approval of Jihad, the series of military
expeditions kicked off with Sariyyahs and the despatch of smaller military units. Hafiz Ibn Qayyim in his Zādul-Ma'ād, 'Allamah
Qastalānī in his Mawāhib and 'Allamah Zarqanī in his Sharah Mawahib reckon these three Sariyyahs i.e. the Sariyyah of Hamzah, the
Sariyyah of 'Ubaidah and the Sariyyah of S'ad to have occurred in the first year of Hijrah. This humble servant (the author) has
generally adhered to the sequence of events as cited by Qastalanī and Zarqanī. Muhammad bin Ishaq and others are of the opinion that
the sequence of military expeditions was launched with the battle of Abwa and this was followed by the despatch of the Sariyyah of
Hamzah and the Sariyyah of 'Ubaidah. Since Rasulullah # despatched both Sariyyahs at once, the narrators of these events were
thrown into a bit of doubt as to which Sariyyah preceded which. In his 'Sirat', Ibn Hisham chronicles these events thus: first the
expedition of Wuddan (Abwa) followed by the Sariyyah of 'Ubaidah and then the Sariyyah of Hamzah. This is succeeded by the
expedition of Bawat and finally the expedition of 'Ushayrah. He chronicles these Ghazwat and Saraya in the events of the second
year.
First Battle of Badr
(Also referred to as the battle of Safwan or the minor battle of Badr)
18 Bawat is also pronounced as Buwat with a dammah on the bâ. Bawât is a name of a mountain close to Yamb'u approximately forty-
eight miles from Madînah Munawwarah. [Zarqânî]
23

Barely ten days had passed after Rasūlullah 's return to Madinah from the battle of 'Ushayrah than Kurz bin Jabir Fahri launched
a late night attack on the pastures of Madinah and made off with a number of camels and goats.
The instance Rasulullah # received news about this offensive, he immediately set out in pursuit of him towards Safwan. This was
a location close to Badr. However, Kurz had already sneaked off even before Rasulullah # landed at Safwan. This is why he decided
to return to Madīnah.
Safwan is a region close to Badr. Since Rasulullah % trailed him all the way to Badr, this expedition is referred to as the first battle
of Badr and it is also referred to as the battle of Safwan. Before setting out for this expedition, Rasulullah # appointed Zaid bin
Harithah as his deputy in Madīnah Munawwarah. (Zarqanī volume 1 page 396, 'Uyun Al-Athar volume 1 page 227)
Kurz bin Jābir 4% was one of the chieftains of the Quraysh tribe. He later embraced Islam. Rasulullah # appointed him the Amir of
the unit that was despatched to give chase to the 'Uraniyyin. He was martyred in the conquest of Makkah. (Al-Isabah volume 3 page
290)
Sariyyah of 'Abdullah bin Jahsh 4
On his return from the expedition of Safwan, Rasulullah % despatched 'Abdullah bin Jahsh % towards a place called Nakhlah19 in
the month of Rajab 2 A.H. Eleven Muhajirin, who are listed hereunder, were also despatched with him:
No.
Name
1
Abū Huzaifah bin 'Utbah 4%
2
'Ukkāshah bin Mihsan 4%
3
'Utbah bin Ghazwan 4%
4
S'ad bin Abī Waqqas 4%
5
'Āmir bin Rabī'ah 4%
6
Wāqid bin 'Abdullah 4%
7
Khalid bin Bukair 4%
8
Suhail bin Baydā 4%
9
'Āmir bin Iyas 4%
10
Miqdad bin 'Amr 4%
11
Safwan bin Baydā 4%
These eleven Muhajirin under the command of 'Abdullah bin Jahsh % made up this Sariyyah. S'ad bin Abī Waqqās % narrates:
"Rasūlullah # planned to send us out on a Sariyyah and revealed: 'I will appoint such a man as an Amir (leader) over you who is the
most tolerant over hunger and thirst.' He then appointed 'Abdullah bin Jahsh 4 as an Amir over us. He was the first Amir to be
appointed in Islam." (Zarqānī volume 1 page 397)
On the basis of a satisfactory Sanad, M'ujame-Tabrānī narrates that Jundub Bajalī % relates: "As Rasūlullah # was sending off
'Abdullah bin Jahsh 4%, he wrote out a letter and handing it over to him instructed: 'don't open this letter until you are two days into
your journey. Once you are two days into your expedition, read this letter and act accordingly but do not compel any of your
companions to do so."
Accordingly, two days into the journey, 'Abdullah bin Jahsh 4 opened the missive of Rasulullah # and found the following
instructions printed therein: 'Continue on your journey until you land at a place called Nakhlah between Makkah and Taif and wait
there for the Quraysh. Also continue to provide us intelligence on their movements.'
On reading the contents of this letter, 'Abdullah bin Jahsh 4% declared: 'Sam 'an wa Ta'atan - I submit and adhere to the
instructions of Rasūlullah .' He then notified his companions about the contents of the letter, adding: 'I am not compelling any of
you to adhere to these instructions. Whomsoever cherishes martyrdom may join me.' Every single one of them enthusiastically agreed
to accompany him on this mission and they subsequently set out for Nakhlah.
En route, S'ad and 'Utbah's camel went astray (somewhere in the desert) and whilst searching for the lost camel, both of them got
left behind and they lost their way. The remaining members of this unit proceeded to Nakhlah and stayed there (for a few days).
(Fathul-Bārī volume 1 page 143, 'Uyūnul-Athar, Zarqānī volume 1 page 397)
19 Nakhlah is a place between Makkah and Tâif. It falls at a distance of one day and one night's journey from Makkah. This is the
place where the Jinnat heard the address of Rasulullah . [Zarqanî volume 1 page 397]
24

The first spoils of war in Islam
A Qurayshi trade caravan was returning from Syria to Makkah on the last day of Rajab. Engagement in hostilities and combat was
forbidden in this month.20 However, mistakenly thinking that it was already the first of Sh'aban, the Sahabah & launched an attack on
this trade caravan.
Waqid bin 'Abdullah % shot an arrow at the leader of this caravan 'Amr bin Al-Hadramī that proved instantaneously fatal. The
moment the travellers of the caravan learnt what happened to their leader, they anxiously fled in confusion and despair. The Muslims
then seized their goods and property. Also, 'Uthman bin 'Abdullah and Hakam bin Kayyan were captured as prisoners of war.
Up until that time, no divine instruction existed in regards to the distribution of the war booty. Purely on the basis of his inference,
'Abdullah bin Jahsh % divided the booty into five parts. Of that, he distributed four parts amongst the Mujhahidin and the remaining
one fifth he kept aside for Rasulullah . When they returned to Madinah and apprised Rasulullah # of these events, he remarked: "I
did not instruct you to fight during the Haram (sacred) month. Be that as it may, keep the prisoners and the booty safely aside until a
divine commandment is revealed in this regard."
Upon this reprimand, 'Abdullah bin Jahsh and his companions were exceptionally grieved and dreadfully agitated, whilst on the
other hand, the polytheists and the Jews set out alleging: "Muhammad and his companions have made fighting in the sacred months
permissible." On this occasion, the following verse was revealed:
"They ask you (O Muhammad!) about fighting in the sacred month. Say (to them), undoubtedly fighting in this month is a great
(sin) but forestalling people from the path of Allah, disbelief in Allah, preventing people from Musjidul-Harām and to expel the
people of the Haram from the Haram, all these are far greater sins in the eyes of Allah. And the fitnah (trial and misery of polytheism
and disbelief) is far worse than this fighting. And these disbelievers will continue fighting you until they turn you away from your
religion if they have the ability." (Sūrah Baqarah verse 217)
In short, fighting in this sacred month either due to confusion or misunderstanding is no great deal. Yes, the fitnah of disbelief and
polytheism and calculatedly preventing the Muslims from entering Musjidul-Haram is a colossal fitnah, beyond which there is no
greater transgression.
Subsequent to the revelation of this verse, Rasūlullah # accepted his one fifth of the booty whilst the remaining four fifths were
distributed amongst the Mujahidīn.
On hearing the details of this verse, 'Abdullah bin Jahsh and his companions were cast into a sense of utter delight. Yearning for a
reward, they felt rather buoyant to ask Rasulullah # if they can expect any reward for this. They enquired: "O Rasulullah ! Can we
hope for any reward from this expedition?" Upon this, the following verse was revealed:
"Verily those who believed, and those who migrated and executed Jihad in the path of Allah, such people (may) entertain hope of
the mercy of Allah. (And why not when) Allah is all-forgiving, merciful." (Surah Baqarah verse 218)
This was the very first war-booty in Islam and 'Amr bin Hadrami was the first disbeliever to be slain at the hands of the Muslims.
The Quraysh remitted a sum of money for the release of the two captives, 'Uthman bin 'Abdullah and Hakam bin Kaysan, held by
the Muslims. When presented with this demand, Rasulullah # said: "As long as my companions, S'ad and 'Utbah, do not return, I will
not release your captives. I dread that you may kill them. If you kill my companions, I will also retaliate by executing your people."
A few days later, S'ad and 'Utbah returned safely. Rasulullah # then accepted the ransom and released 'Uthman and Hakam. The
instant he was released, 'Uthman returned to Makkah where he died a disbeliever whilst Hakam bin Kaysan embraced Islam and
stayed over at Madīnah. He was martyred in the expedition of Bīr Maunah. (Sīrat Ibn Hishām volume 2 page 7, Zarqānī volume 1
page 390)
20 According to the Sharî'ah of Ibrahim OUlade, fighting was forbidden in these four months of the year; the three consecutive
months of Zul-Q'adah, Zul-Hijjah and Muharram and the month of Rajab. Zul-Hijjah is the month of Hajj. The month before and the
month after were declared as forbidden months to allow the Hâjis from distant lands ample time to perform their Hajj and return home
in safety. And during the month of Rajab generally people who lived at a distance of ten to fifteen days journey from Makkah would
come to perform 'Umrah. Taking into account fourteen to fifteen days for the outward journey and fourteen to fifteen days for the
return journey, this month was also declared as a sacred or forbidden month. Furthermore, a number of caravans bearing grain (and
other basic foodstuffs) would travel in these months. In order to protect the people's lives and property from plunder, these months
were declared as Harâm (forbidden). As Allâh Ta'âlâ discloses in the Holy Quran: "And Allâh Ta'âlâ has made the K'abah, the sacred
house, a place (of sanctuary and benefits) for mankind and the sacred month." And this commandment remained in force from the
time of Hadrat Ibrahim LJI de right up to the beginning of Islam until it was rescinded with the verse dealing with Jihad. Although
fighting in these months was allowed but the sanctity and reverence of these months still prevails. As Allâh Ta'âlâ says: "From
amongst these (months) are four Harâm months, so do not be cruel unto yourselves." In other words, do not disobey Allâh Ta'âlâ as
disobedience to him entails cruelty unto yourselves. According to 'Atâ, fighting in these months is still forbidden. This decree is not
rescinded. [Rawdul-Anf volume 2 page 60]
25

As an insight to the aforementioned incident, 'Abdullah bin Jahsh 4% composed the following verses of poetry:
"You view fighting within the sacred months as a great sin but worse than that, if only an intelligent person would grasp, is your
hindrance from what Muhammad is saying and your disbelief in him. And Allah is an observer and witness.
And your expulsion of the people of Allah Ta'ālā from His Musjid so that not a single person prostrating may be seen, is even
worse than fighting in the sacred months.
Over our action of fighting in this month, you may attempt to humiliate us as much as you please and the jealous may spread as
many rumours as they like, it wouldn't matter to us in the least. We quenched our spears with the blood of 'Amr bin Hadramī at
Nakhlah when Waqid bin 'Abdullah % stoked the flames of war. And 'Uthman bin 'Abdullah was a captive amongst us with chains
and shackles burdening him down to the ground." (Sīrat Ibn Hisham volume 2 page 9, Husnus-Sahābah volume 1 page 303)
Battle of Badr21
(Also referred to as the major or second battle of Badr)
This battle was the most decisive battle in the annals of Islam because this battle was the precursor to the honour and splendour of
Islam and it marked the beginning of the fall and humiliation of disbelief and polytheism.
Through the divine mercy of Allah Ta'ala, without any form of external and material resources, the Din of Islam was fortified
whilst a powerful blow was dealt to the skull of disbelief and polytheism. Perhaps no other battle can be equated with the battle of
Badr. This is why Allah Ta'ala refers to that day as the day of Furqan - the differentiating factor between truth and falsehood. In fact
it was also the month of Furqan. It was the month of Ramadan in which, by revealing the Quran, Allah Ta'ala exposed the distinction
between truth and falsehood, between guidance and deviation. And in the same month, he prescribed fasting so that He may
distinguish between His sincere and committed devotees - who would bear the severity of hunger pangs from dawn to dusk in the
most scorching days of summer - and between the faithless devotees who are slaves to their stomachs and jaws. In short, this is a
month of distinction in which, from myriad angles, the sincere are set apart from the insincere.
Preamble to the battle of Badr
During the early stages of the month of Ramadan, Rasūlullah # learnt that Abu Sufyan is returning to Makkah with a trade
caravan fully laden with commercial merchandise and other goods.
Rasūlullah # gathered the Sahabah & and addressed them: "This is a fully laden trade caravan of the Quraysh. Proceed towards
this caravan. It wouldn't surprise me if Allah Ta'ala decides to award this caravan to you as 'the spoils of war'."
Since they entertained not a hint of engaging in hostilities, they set out without any military preparations. Abū Sufyan, who was
also anxious of such an interception, continued soliciting every traveller on his journey for some news about Rasūlullah % as he got
closer to Hijāz. On one of his enquiries, another traveller enlightened him about Rasūlullah « instructing his companions to pursue his
trade caravan. Without further ado, Abu Sufyan paid Damdam Ghifarī a sum of money and sent him off to the Quraysh of Makkah
with the message: "As quick as you can, protect your caravan and salvage your capital because Muhammad and his companions have
already departed to intercept this caravan."22
When relating his episode about his absence from the expedition of Tabūk, K'ab bin Malik 4% narrates:
"I had never stayed behind Rasulullah # in any of the expeditions that he had undertaken except the battle of Tabuk aside from the
fact that I had stayed behind during the battle of Badr. And those who failed to participate in this expedition were never reprimanded
because Rasulullah set out merely in pursuit of the Qurayshi caravan. Coincidentally, Allah Ta'ala assembled the Muslims and their
enemies somewhat unexpectedly." (Sahih Bukharī under the chapter dealing with the battle of Badr.)
Note: When describing his being left behind during the expeditions of Tabuk and Badr, K'ab bin Malik % employed two different
forms of the particles of exclusion (harful-Istithna). He does not use the same particles of exclusion. He did not say "except in the
battle of Tabuk and the battle of Badr" but for the battle of Tabuk he employs Illa (except) as the particle of exclusion whilst for the
battle of Badr he employs the word Ghair (apart from or besides). He describes his staying behind thus: "I had never stayed behind
21 Badr is the name of a village approximately eighty miles from Madinah Munawwarah. The village is attributed either to Badr bin
Yakhlad bin Nadr bin Kinânah or to Badr bin Harith who was the founder of this village. According to some scholars, Badr is actually
the name of a well. The village became famous with the name of the well. [Zarqânî volume 1 page 406]
22 This narration is cited in Sîrat Ibn Hisham with the following Sanad: Ibn Ishaq says that Muhammad Muslim Al-Zuhrî, 'Âsim bin
'Amr bin Qatâdah, 'Abdullah bin Abî Bakr and Yazîd bin Rūmân narrated to me from 'Urwah bin Zubair and others from amongst
our 'Ulama from Ibn 'Abbas 4 ...... " There is no doubt about the authenticity of this Sanad. In fact this Sanad is doubtlessly authentic
even in line with the benchmark laid by Bukharî and Muslim. [Al-Bidâyah wan-Nihâyah volume 3 page 256]
26

Rasūlullah # in any of the expeditions that he had undertaken except the battle of Tabuk aside from the fact that I had stayed behind
during the battle of Badr." He does not use the same particles of exclusion for both his incidents of staying behind because although
he stayed behind in both instances, his staying behind in one incident differed vastly from staying behind on the other occasion.
Avoiding the battle of Tabuk was condemnable. Those who dodged the battle of Tabuk were divinely censured by Allah Ta'ala whilst
avoiding the battle of Badr was not objectionable. Those who failed to participate in the battle of Badr were not condemned in the
least by Allah Ta'ālā. So Hadrat K'ab % uses the word Ghair as a particle of exclusion whilst describing his staying back in the battle
of Badr and he uses the word Illa as a particle of exclusion to portray his staying back from the expedition of Tabuk to illustrate the
fact that evasion from the expedition of Tabuk was enormously different to evasion from the expedition of Badr. Understand this well
because this is an exceptionally intricate point of interest. (Fathul-Bārī volume 7 page 223)
Ibn S'ad says: "This is the very same caravan against which Rasulullah # set out with two hundred Muhajirin in the expedition of
'Ushayrah. Now the caravan was returning from Syria. Since Rasulullah # merely intended to intercept the caravan, in haste very few
people were able to accompany Rasūlullah # on this journey. And since this journey was not undertaken with the intention of fighting
and Jihad, those who failed to participate were neither rebuked nor criticised."
Departure
On the twelfth of Ramadan Rasulullah # set out from Madinah Munawwarah. Three hundred and thirteen23 or fourteen or fifteen
Mujahidīn accompanied him on this lofty expedition. They were so ill equipped for this expedition that the entire group had just two
horses and seventy camels. One horse belonged to Hadrat Zubair bin 'Awwam 4% and the other to Hadrat Miqdad 4%. Each camel was
allocated to a group of two or three people. Hadrat 'Abdullah bin Mas'ud % narrates: "In the expedition of Badr, just one camel was
allocated to a group of three people, which they would take turns in riding. Abū Lubabah and 'Alī 4% were partnered with Rasūlullah
. When it was Rasulullah 's turn to walk, Abu Lubabah and 'Alī % would plead: "O Rasulullah ! You continue riding, we will
walk on your behalf." To this Rasulullah # would reply: "You are neither stronger than I am nor am I more independent of the divine
reward of walking than you are."
When they reached Bir Abi 'Inabah (approximately a mile out of Madinah), Rasulullah # assembled all of them for a visual
inspection. Youngsters, who were eager to participate in this expedition, were sent back home from this point. When he reached a
place called Rawha, he appointed Abū Lubabah bin 'Abdul-Munzir as his deputy in Madinah and sent him on his way.
There were three battle flags in this army. One was held by Hadrat 'Ali %, the second one was held by Mus'ab bin 'Umair 4% and
the third by another Ansarī Sahābī.
As they drew closer to a place called Safra, Rasulullah % despatched Basbas bin 'Amr Juhanī 4% and 'Adī bin Abī Zaghbā Juhanī
4% as forward scouts to spy on Abū Sufyan's trade caravan. (Tabqāt Kubrā of Ibn S'ad volume 2 page 6)
In the meantime, Damdam Ghifarī landed in Makkah with Abu Sufyan's message warning the people of Makkah that their caravan
is under imminent threat of attack. "Hurry", he urged the people of Makkah, "run and save your property."
The moment this news reached the people of Makkah, the entire city was thrown into a state of riotous uproar because not a single
man, woman and child remained in Makkah who did not inject capital into this trade caravan. Threatened by the loss of their capital,
the citizens of Makkah were gripped by a state of frantic ardour. A thousand24 fully equipped men were rapidly deployed and they
subsequently set out to engage this threat. Abu Jahal was the commander of this force.
Fully laden with appliances of fun and amusement and accompanied by singing women, drums tambourines and other musical
instruments, the Quraysh puffed up with arrogance, emerged from Makkah will all their splendour and glory. As Allah Ta'ālā depicts:
"And do not resemble those who emerged from their homes conceitedly and flaunting (their splendour) before people."
(Sūrah Anfāl verse 47)
Almost all the chieftains of the Quraysh participated in this campaign. Only Abū Lahab, for some reason or the other, was unable
to make it. He sent Abū Jahals brother, 'Ās bin Hisham in his place instead.
23 The narration of three hundred and thirteen is cited in Musnad Ahmad, Bazzar and Mu'jam Tabrânî on the authority of 'Abdullah
bin Mas'ūd 4%. The narration of three hundred and fourteen is cited in Mu'jam Tabrânî from Abū Ayyub Ansarî % and the narration
of three hundred and fifteen is mentioned in Bayhaqî with a satisfactory Sanad on the authority of 'Abdullah bin 'Amr bin 'Âs 45.
[Fathul-Bârî volume 7 page 227 under the chapter dealing with the number of Badr Sahâbah.]
24 As narrated by Muslim, Abu Dawud and Tirmizî from Ibn 'Abbas from 'Umar 4% and by Ibn S'ad from Ibn Mas'ud 4%. According
to the Maghâzî of Mūsâ bin 'Aqabah and Ibn 'Aiz, they numbered nine hundred and fifty. There is no contradiction in these two
apparently conflicting reports because the combatants numbered nine hundred and fifty and the servants numbered another fifty.
[Zarqânî volume 1 page 410]
27

'Ās bin Hisham was in debt to Abu Lahab to the tune of four thousand dirhams. Due to his poverty-stricken circumstances, he was
unable to repay this debt. Under pressure of this debt, he agreed to go to battle on behalf of Abū Lahab. (Tabqātul-Kubrā volume 2
page 7)
Similarly, Umayyah bin Khalaf initially also declined to participate in Badr but with the insistence and intimidation of Abū Jahal,
he ultimately relented and joined them.
The background to his initial refusal to join the expedition is that S'ad bin Mu'az Ansarī 4% was a close friend to Umayyah bin
Khalaf during the pre-Islamic days of ignorance. When Umayyah would travel to Syria on business, he would stay over in Madinah at
S'ad bin Mu'az's house and when S'ad bin Mu'az would come to Makkah, he would put up at Umayyah's house.
On one occasion, after the Hijrah of Rasūlullah , S'ad bin Mu'az decided to perform 'Umrah. He came to Makkah and as per his
previous routine, he stayed over with Umayyah. As he settled down, S'ad bin Mu'az requested Umayyah to take him to the Haram for
Tawaf at a time when the Haram is empty. In other words, when the Haram is relatively quiet and uncrowded. Umayyah took S'ad to
the Haram towards the early afternoon. As he was busy in Tawaf, Abu Jahal appaeared before them demanding: "O Abu Safwan!
(This was the appellation of Umayyah) who is this chap with you?" "This is S'ad bin Mu'az Ansārī," replied Umayyah. Abū Jahal
snapped: "I see that this person is performing his Tawaf with such ease and comfort. Why do you provide succour and refuge to such
irreligious people?" Addressing S'ad bin Mu'az %, Abu Jahal warned: "O S'ad! I swear by Allah, that if Abū Safwan (Umayyah) was
not with you, you wouldn't have returned safely from here." To this, S'ad stridently retorted: "If you prevent me from performing
Tawaf, by Allah, I will ensure that your access through Madinah to Syria is curtailed."
Umayyah said to S'ad: "Don't raise your voice before Abul-Hakam (Abu Jahal). He is the chief of this valley."
Furiously, S'ad shot back: "O Umayyah! Let it be. I heard Rasulullah # predicting that you would be slain at the hands of his
companions." Umayyah anxiously asked: " Will I be killed in Makkah?" S'ad replied: "I have no idea of the exact location you will
be put to death."
On hearing this, Umayyah was thrown into overwhelming panic and foreboding. He scuttled to his wife Ummu Safwan and
narrated the incident to her. According to another narration, Umayyah said: "By Allah! Muhammad never speaks a lie." He was so
terrified of this premonition that he almost wet his pants and emptied his bowels. (Fathul-Bārī volume 7 page 220)
He was gripped with such trepidation that he resolved never to leave the boundaries of Makkah. So when Abū Jahal bade the
people to participate in the expedition of Badr, he was awfully reluctant to go. He was terrified of losing his life in this battle.
However, Abu Jahal insisted that he join the campaign. When Abu Jahal noticed his reluctance, he pleaded with him: "You are
one of the leaders. If you are loath to join in this campaign, the masses will also follow suit and they too would be reluctant to join
us."
Anyway, Abū Jahal persisted and continued pressurising Umayyah to join them. He ultimately persuaded him by pledging to him:
"O Abū Safwan! I will purchase a graceful and fast horse especially for you. (The moment you feel threatened you can mount it and
return home.)" This finally swung his reluctance to strained agreement. He then went home and requested his wife to make his
preparations for this journey. His wife pleaded with him: "O Abu Safwan! Don't you recall the forewarning of your Yathrabī
(Madanī) brother?" He replied: "Yes, I intend to travel just a bit out of Makkah and return home."
Anyway, Umayyah set out with this intention and wherever the caravan halted, he would keep his camel close at hand but destiny
didn't allow him a chance to escape. He somehow landed in Badr and was slain at the hands of the Sahabah . (Bukhari Ghazwah
Badr)
In short, Umayyah was convinced of his impending doom but under pressure from Abū Jahal, he grudgingly agreed to join them.
Abū Jahal destroyed himself and destroyed the others as well. "And they made their people dwell in the abode of destruction; Hell, in
which they will burn and what a dreadful abode it is."
Mashwarah with the Sahabah and their staunchly devoted discourses
As Rasūlullah left Rawha and reached Safra, Basbas % and 'Adī % turned up with news that the Quraysh are on their way.
Rasūlullah % assembled all the Muhajirin and Ansar for a consultation. Rasulullah % alerted them about the departure of the well-
equipped army of the Quraysh. The moment Abu Bakr 4% heard this, he swiftly got to his feet and gracefully expressed his devoted
allegiance to Rasūlullah . He enthusiastically subscribed to the hints of Rasulullah # with all his heart and soul; he steeled himself to
comply with the wishes of Rasūlullah . Thereafter, Umar % stood up and he too brilliantly expressed his enthusiasm to sacrifice his
life for this cause.
28

Selfless sermon of Miqdad bin Aswad
Thereafter, Miqdad bin Aswad 4% got to his feet and submitted:
"O Rasūlullah ! Go ahead and accomplish what you have been divinely instructed to do. We are with you all the way. By Allah!
We will never be like the Jews who told Mūsa (S): 'You and your Lord go to engage the enemy whilst we take a seat here.' But, (we
on the contrary pledge to you): 'You and your lord go and engage the enemy and we will fight side by side with you." These are the
words of his lecture according to Ibn Ishaq's narration. (Zarqanī volume 1 page 412, Sīrat Ibn Hisham volume 2 page 12) In Bukhārī,
the following words are cited: "We pledge to fight on your right and on your left, in front of you and behind you."
The narrator of this Hadith, Hadrat 'Abdullah bin Mas'ud % relates: "(Upon this pledge) I noticed Rasulullah #'s blessed
countenance glowing in delight." (Bukhārī 564 Ghazwah Badr)
According to Ibn Ishaq's narration, Rasulullah # made a special Du'a for the welfare of Hadrat Miqdad 4%.
Abū Ayyub Ansārī % narrates: "We were in Madinah when Rasulullah notified us about the trade caravan of Abu Sufyan and
company, saying: "If you advance towards this caravan, it wouldn't be surprising if Allah Ta'ala awards you with the spoils of war."
To this we commented: "Okay, very well." And we set out. One or two days into our journey, Rasulullah # informed us about the
departure of the Quraysh from Makkah. He also petitioned us to prepare ourselves for imminent battle. Some of us were a bit hesitant
(because they didn't leave home with the intention of engaging in hostilities). At that moment, Hadrat Miqdad % got to his feet and
conveyed his selfless commitment to Rasūlullah . If only all of us could express the same spirit of selflessness like Miqdad 4%."
(Narrated by Ibn Abī Hatim) In other words, if only all of us wholeheartedly concurred with Rasulullah # right from the very
beginning. Because eventually everyone enthusiastically agreed to fight the enemy. Everyone entertained the same thoughts as
initially expressed by Miqdad 4%.
It is narrated in Musnad Ahmad on the basis of a satisfactory Sanad that on this occasion the Sahabah & avowed: "We will not say
what the Jews said but go with you and your Lord and we will fight alongside you."
In spite of these adequate assurances, Rasūlullah once again, for a third time, asked the Sahabah: "O people! What is your
opinion? Give me your Mashwarah."
The leader of the Ansar S'ad bin Mu'az % promptly understood what Rasulullah , the most eloquent of the Arabs and non-
Arabs, was trying to say. He instantly submitted: "O Rasūlullah ! Perhaps your speech is directed to the Ansar?" Rasūlullah
replied in the affirmative.26
The valiant speech of S'ad bin Mu'az
Upon this, Hadrat S'ad bin Mu'az % passionately declared:
"O Rasūlullah ! We affirmed our faith in you and we believe in you and we bear testimony to the fact that whatever you came with
is the truth and upon this we had wholeheartedly pledged our absolute submission. O Rasūlullah ! Perhaps you emerged from
Madinah with a specific purpose but Allāh has brought about something else. So proceed as you deem fit. You may maintain ties with
whom you wish and you may sever ties with whomsoever you wish. You may enter into a peace agreement with whom you wish and
you may engage in hostilities with whom you wish. We are with you all the way. You may take from our wealth whatever you please
and you may bestow upon us whatever you please.27 And whatever you take from our wealth, it would be dearer to us than what you
would leave behind. And whatever you charge us to do we will unquestionably abide by it. If you bid us to set off for Barkul-Ghamad
with you, we will eagerly accompany you. I swear by the Being Who has deputed you with the truth, if you direct us to leap into the
ocean we would eagerly hurl ourselves into it and not one of us would be left behind. We do not detest confronting the enemy. Yes,
during the heat of battle we are tolerant and we are committed to meet the enemy head-on. We hope Allah Ta'ala will exhibit
something of ours that would bring about the coolness of your eyes. So, in the name of Allah, take us along with you." (Zarqanī
volume 1 page 413)
25 It appears from Muhammad bin Ishaq's narration that this speech of Miqdad % was delivered at Safra. However, according to the
narration of Bukhârî and Nasaî, this speech was delivered on the day of the battle of Badr. [Fathul-Barî volume 7 page 223] All the
same, there is no inconsistency between the two apparently conflicting narrations. Perhaps Hadrat Miqdad delivered this speech at
Safrâ in response to Rasūlullâh % and he repeated these fanatical words on different occasions merely to take pleasure from them.
And Allâh Ta'âlâ knows best.
26 In the pledge of 'Aqabah, the Ansar vowed to aid and support Rasulullah # if he was ever attacked by the enemy. This pledge did
not extend to the area beyond Madinah. They did not undertake to go out of Madinah to fight. This is why Rasulullah # persistently
cast his gaze towards the Ansar. S'ad bin Mu'az % readily understood the thrust of Rasulullah 's question and he promptly
responded to it. And what a response it was. May Allâh Ta'âlâ be pleased with him and may Allâh Ta'âlâ please him as well. [Al-
Bidâyah Wan-Nihâyah volume 3 page 262, 'Uyun Al-Athar volume 1 page 247]
27 This sentence implies that our wealth actually belongs to you. If, from our wealth, you decide to leave anything behind for us, it is
as though you have bestowed this upon us.
29

Note: According to some narrations, instead of S'ad bin Mu'az 4%, S'ad bin 'Ubadah % is mentioned. This is incorrect. This is an
oversight of the narrator because it is unanimously established that S'ad bin 'Ubadah 4% did not participate in the battle of Badr. For
further details, refer to Zarqanī.
Listening to these selfless words of sacrifice of these Sahabah brought great joy to Rasūlullah . He proclaimed: "Come on. Let
us depart in the name of Allah and many glad tidings for you. Allah Ta'ala had promised me that He would grant me victory over one
of the two parties; either the party of Abu Jahal or the party of Abu Sufyan."
He revealed further: "I was also shown the location of where the disbelievers will tumble in defeat. I was shown that this is where
so and so will fall slain and this is where so and so will perish."
Allāh Ta'ālā says:
"And remember when Allah promised you one of the two parties (of the enemies i.e. either the caravan or the enemy) that it would be
yours and you wished that the unarmed party (the caravan) be yours but Allah willed to justify the truth by His words and to cut off
the roots of the disbelievers.
(Sūrah Anfāl verse 7)
Dream of 'Ātikah bint 'Abdul-Muttalib
Whilst Rasulullah # was busy informing the Sahabah & about the revelation regarding the locations of the disbelievers dropping
in defeat, there in Makkah, even before Damdam Ghifarī could reach Makkah (forewarning the disbelievers about the impending
doom), Rasūlullah 's aunty (father's sister) 'Ātikah bint 'Abdul-Muttalib saw a dream.
She dreamt that a person mounted on a camel appeared, made his camel sit in the valley of Bathaa and yelled: "O people of
deception!28 Head off towards the locations in which you are doomed to fall in defeat within three days."
A number of people then gathered around this man. Holding onto his camel, this man then proceeded to the Musjidul-Haram
where he delivered the same proclamation. He then ascended the mountain of Abu Qubais from where he hurled a gigantic boulder.
As the boulder landed at the foot of the mountain it shattered into smithereens and not a single house in Makkah was spared but a
smidgen of this rock filtered through it."
'Ātikah narrated this dream to her brother 'Abbas adding: "Brother! By Allah, I have seen such a dream that I dread a horrendous
calamity is to befall your people. Listen, I beg of you not to narrate this dream to anyone else."
When 'Abbas left home, he narrated this dream to his friend Walid bin 'Utbah and stressed upon him not to relate this dream to
anyone else but Walid related this dream word for word to his father 'Utbah. In this manner, news of this dream spread to the whole
city of Makkah.
A few days later when 'Abbas entered the Musjidul-Haram, he caught sight of Abu Jahal sitting in the company of a group of
people. The moment Abu Jahal noticed 'Abbas entering the Musjid, he sneered: "Abul-Fadl ('Abbas)! All along your men were
claiming prophethood. Now even your womenfolk are laying claim to it!"
"What do you mean?" asked 'Abbas. Upon this Abu Jahal referred to the dream of 'Atikah. Whilst these people were engaged in
this conversation, Damdam Ghifarī reached Makkah with Abu Sufyan's message of the impending catastrophe. This messenger
entered Makkah with torn clothing, with the nose of his camel severed and bellowing at the top of his voice: "O people of Quraysh!
Salvage your caravan and with due haste, assist the caravan of Abū Sufyan."
The moment the Quraysh heard this message they rallied their equipment and men and headed out of Makkah. They reached Badr
where they witnessed a true interpretation of this dream. (Mustadrak of Hakim volume 3 page 19, Majma 'uz-Zawaid volume 6 page
71)
This Hadith is also narrated by Tabranī but as a Mursal Hadith. Amongst the narrators is a narrator by the name of Ibn Lahi'ah in
which there is a tad of weakness but his Ahadith are acknowledged to be Hasan (satisfactory). See Majma'uz-Zawaid.
According to the narration of Mūsa bin 'Aqabah, when Damdam Ghifari landed in Makkah with the distasteful message, at this
instant the Quraysh were really thrown into a quandary of alarm over 'Ātikah's dream. (Al-Bidayah Wan-Nihayah volume 3 page 258)
Note: In regard to 'Ātikah bint 'Abdul-Muttalib embracing Islam, there are conflicting views. Ibn S'ad says that she embraced Islam
and migrated to Madīnah. (Isabah volume 4 page 357)
28 Since these people acted deceptively towards Allâh and His Rasul, they were referred to as people of deception in the realm of
dreams. Also, it wouldn't be unusual to assume that deception refers to Shaytân in this context. And since the polytheists are
adherents of Shaytân, they are referred to as 'people of deception'. And Allâh Ta'âlâ knows best.
30

Dream of Juhaim bin Salat
In all their ceremonial glory, the Quraysh headed out of Makkah serenading to the accompaniment of drums and musical
instruments. When they reached a place called Juhfah, Juhaim bin Salat saw a dream. He saw a person riding a horse and this person
also had a camel with him. This rider drew closer and pronounced: "'Utbah bin Rabīah is slain, Shaybah bin Rabī'ah is slain, Abul-
Hakam (Abū Jahal) is slain, Umayyah bin Khalaf is slain, so and so and so and so are also slain." This man then struck a spear into
the camel and set it loose within the army. Not a single tent in the army remained but blotches of blood spattered onto it."
When Abu Jahal heard of this dream, he was fuming with rage. He sarcastically exclaimed: "This is the second prophet born in the
Banu Muttalib. Tomorrow when we confront the enemy then only will it be known which of us has been slain." (Al-Bidayah Wan-
Nihāyah volume 3 page 265, 'Uyun Al-Athar volume 1 page 250)
When Basbas and 'Adī 4% - the two Sahabah whom Rasulullah # sent to spy on Abu Sufyan's caravan - reached Badr, they seated
their camels at the foot of a hillock close to a water spring. In the interim, they spied two women in the vicinity chatting with one
another. When one of them demanded payment of a debt from the other, the debtor replied: "Tomorrow or the day after that, when the
trade caravan returns from Syria, I will toil and labour and pay you whatever is due to you."
Mujaddā bin 'Amr Juhanī, who was also near this water spring, was busy listening to this intriguing exchange between these two
women. When the indebted woman pledged to repay her creditor what is due to her after doing some manual labour for the trade
caravan that is expected to arrive the next or the following day, Mujadda commented: "It appears that she is speaking the truth."
Saying this, he promptly withdrew himself from the area and sneaked away.
The instant Basbas 4% and 'Adī % gathered this intelligence, they mounted their camels and rapidly made tracks back to
Rasūlullah . They appeared before him and apprised him of this incident.
After the departure of Basbas % and 'Adī 4%, Abu Sufyan, who was attempting to get some intelligence about the whereabouts and
movements of Rasūlullah % also happened to come to this spring. He asked Mujjada bin 'Amr: "Did you notice anyone coming or
going in this area?" He replied: "Not really. I only saw two men mounted on camels passing this way. They halted at the foot of that
hillock, rested and watered their camels and after filling their water skins they moved off. Abu Sufyan immediately went to the spot
where he noticed some animal droppings. He picked up one of the droppings and split it open. Upon closer scrutiny, he noticed a seed
embedded within it and he exclaimed: "By Allah! This is a Yathrib (Madinah) date-seed."
At once, he returned from this area and slightly altering the direction of the caravan, he proceeded towards the coastal road via
which he safely reached Makkah undetected by the enemy.
As he reached Makkah, he despatched a message to the Quraysh advising them: "You primarily set out with the express purpose of
safeguarding your property, wealth and the lives of the travellers. Allah has saved your property and lives. So why don't you return to
Makkah?"
To this Abu Jahal responded: "Until and unless we don't proceed to Badr to eat, drink and revel in a bit of merrymaking and
music, we will never return to Makkah."
Akhnas bin Sharīq, the chieftain of the Banū Zuhrah tribe counselled his people: "O people of Banū Zuhrah! You largely set out to
protect your merchandise. So Allah Ta'ālā has safeguarded your goods from ruin. Now there is no need to fight. There is no need for
us to hurl ourselves into pointless jeopardy as this man (Abu Jahal) is beckoning us to do. So you might as well return home."
On the counsel of their leader Akhnas bin Shariq, the entire Banu Zuhrah tribe returned home. Not one of them participated in the
battle of Badr. A number of others also cautioned their people against fighting the enemy. They argued that since the caravan has
returned safe and sound, there is absolutely no need to go into battle. However, Abu Jahal was doggedly adamant. He failed to listen
to reason and he determinedly set out for Badr. (Sīrat Ibn Hishām volume 2 page 14)
By the time Rasulullah # and the Sahabah & landed at Badr, the disbelievers had already seized control of the water springs. They
also promptly took control of the better areas of Badr. On the contrary, the Muslims neither had any water nor were any suitable areas
available to them. Their area was made up of squashy terrain where it was a dreadful challenge to walk. Their feet would sink into the
ground.
Allah Ta'ālā bestowed them with His inestimable mercy. The soft yielding sand turned to hard ground and the Muslims dug up a
few small ponds for Ghusal and Wudū purposes. In Sūrah Anfal, Allah Ta'ālā describes this boon in the following manner:
"And He caused water to descend upon you from the sky so that He may purify you with it and remove from you the filth (evil
insinuations) of Shaytan and to strengthen your hearts with it and make your feet firm thereby."
(Sūrah Anfāl verse 11)
Although this water rained down to meet the needs of the Muslims, out of his sheer mercy, Rasūlullah #, who was a
personification of compassion, keenly allowed his mortal enemies also to drink from the water.
31

The same evening, Rasulullah % despatched Hadrat 'Alī, Zubair bin 'Awwam, S'ad bin Abī Waqqas and a few other Sahabah & to
garner some intelligence about the Quraysh.
Coincidentally they chanced upon two slaves whom they apprehended and returned to base camp with them. Rasulullah # was
engaged in Salah whilst they started interrogating them. The slaves whined: "We are merely water bearers of the Quraysh. We simply
came out to fetch some water for them."
However, their statement failed to convince the Muslims and they started whacking them in the hope that, under pressure of
further aggression, they will reveal the whereabouts or conditions of Abu Sufyan. They changed their statements forthwith and
whimpered: "Yes, yes! We are members of Abu Sufyan's caravan." The moment they said this, they left them alone.
When Rasulullah # completed his Salah, he remarked: "When they were speaking the truth, you beat them and when they were
telling lies, you left them alone. By Allah! These slaves belong to the Quraysh (and not to Abū Sufyan's people)."
Rasūlullah # then went about questioning the slaves personally. He asked: "Where are the Quraysh?" "By Allah",: they replied:
"they are at the foot of Muqanqas mountain." What is the total number of people?" asked Rasūlullah
They replied: "They are quite a few in number."
"How many in number are they?" he asked. The slaves replied that they had no idea what they number. Rasūlullah % asked:
"Okay, tell me, how many camels do they slaughter daily?" They replied: "One day ten and one day nine." To this Rasūlullah %
pointed out: "They are between nine hundred to a thousand."
After this, Rasūlullah % asked them which of the Quraysh chieftains are in attendance." They replied: "The following chieftains
are in the camp: 'Utbah bin Rabī'ah, Shaybah bin Rabī'ah, Abul-Bakhtarī bin Hisham, Hakīm bin Hizām, Nawfal bin Khuwaylid,
Hārith bin 'Āmir, T'amiyyah bin 'Adī, Nadr bin Harith, Zam'ah bin Aswad, Abū Jahal bin Hisham, Umayyah bin Khalaf, Nubayh bin
Hajjaj, Munabbih bin Hajjaj, Suhail bin 'Amr and 'Amr bin 'Abdūd."
When Rasulullah # heard of this 'impressive lineup' of the chieftains, he turned to his companions and commented: "Today
Makkah has consigned all her treasured souls to you."
In short, this was how Rasūlullah # went about reaping information from these slaves.
Preparation for War
The next morning, Rasulullah # made preparation for the actual battle. As per the advise of S'ad bin Mu'az 4%, a simple thatched
hut was erected at the peak of the hillock for Rasūlullah .
A narrator relates: "S'ad bin Mu'az % submitted: 'O Rasulullah ! May we erect a thatched structure for you, in which you will
be able to sit? We will have your mounts ready for you whilst we go and engage the enemy. If Allah Ta'ala honours us and bestows
us with victory over the enemy, this is precisely what we aspire for. On the contrary, Allah forbid, something else happens, you will
still be able to mount your conveyances and take off to join our other compatriots who have stayed behind (in Madīnah). O Rasūlullah
#! We are not dearer to you than they are.29 If those people had only known that you are going to engage the enemy in battle, they
would never have remained behind. Perhaps Allah Ta'ala would shield you through them, they would have engaged in Jihad with
absolute devotion and goodwill.' Rasulullah % commended S'ad bin Mu'az % on his devoted enthusiasm and made Du'a for him.
Thereafter a simple thatched hut30 was erected for Rasulullah % in which he took shelter. This structure was erected right on the
summit of a hillock that afforded a bird's-eye-view of the entire battle ground."
Hadrat Anas 4% narrates from Hadrat 'Umar % that on the eve of the impending battle of Badr, Rasūlullah # took us with him to
the battlefield so that we may see for ourselves the locations of those who would fall slain in battle. As we reached the battleground,
he continued pointing out to us with his blessed hand: 'this is the spot so and so would collapse and this is the spot so and so would
fall, in the morning Insha Allah.' Gesturing with his hand, he proceeded to reveal the exact location of where each person would fall
slain."
Hadrat Anas % says: "I swear by the Being Who has sent Rasulullah # with the truth, not one of them had fallen beyond a hair's
breadth than the location that was pointed out by Rasūlullah ." (Muslim, Zarqanī volume 1 page 414-416)
29 This was the extremity of his committed sincerity that in spite of his devotion and love, he doesn't lay claim to such love, neither
with the tongue nor with the heart. A true lover is he who does not deliberate even over his own sincerity.
30 This structure was built of date palms. [Tabqât Ibn S'ad]
31 It is reported in Musnad Ahmad with an authentic Sanad that Hadrat Anas % was asked whether he had participated in the battle of
Badr. He replied: "How could I ever be absent from (a momentous battle) like Badr?" Hadrat Anas % merely went to battle to be in
the service of Rasulullah . Due to his tender age, he was unable to participate in the actual combat. At that time, he was no more
than a young boy of ten or eleven. This is why he is not enumerated amongst the Sahabah of Badr. [Zarqânî volume 1 page 434]
32

Thereafter, Rasulullah , in the company of his most dear companion of the cave, the Siddīq of the Muhajirin, Hadrat Abu Bakr
4%, entered his hut and offered two Rak'āt of Salah. Meanwhile, the Siddīq of the Ansar, S'ad bin Mu'az 4% stood guard at the door,
wielding a sword. (Tabqāt Ibn S'ad volume 2 page 9)
Hadrat 'Alī % narrates: "On the night preceding the battle of Badr, there wasn't a single one of us who did not fall off to sleep
except Rasūlullah . He passed the entire night in Salah and earnest Du'a right until the morning." (Tabranī, Ibn Jarīr, Ibn
Khuzaymah)
At the onset of Fajr, Rasulullah announced: "As-Salah! O people! The time for Salah has arrived." The instant the people heard
this announcement, they rapidly gathered for Salah. Rasulullah # led them in Salah whilst standing at the base of a tree. After Salah,
Rasūlullah # spurred the Sahabah & to engage the enemy with fearless valour and daring zeal. (Narrated by Ibn Abī Shaybah and
Ahmad and authenticated by Ibn Jarīr, Muntakhab Kanzul- 'Ummāl volume 4 page 98)
Thereafter Rasulullah % straightened the files of the Mujahidin for battle whilst the ranks of the disbelievers had already been
imposingly arrayed for conflict. It was a Friday the seventeenth of the holy month of Ramadan. On one side of the battlefield is the
assembly of Haq whilst the other end of the battlefield is blustering with the forces of Batil (falsehood). Both parties advanced
towards the arena of Furqan.32
When Rasūlullah # laid eyes on the well-equipped Qurayshi army pressing ahead with all their swaggering glory, he submitted
before Allāh Ta'ālā:
"O Allah! Here are the Quraysh marching ahead in all their arrogance and pomposity. They have come to challenge You and
falsify Your messenger. O Allah! I beg of You Your victory and assistance over them as promised by You. O Allah! Annihilate them
(these forces of Bātil). (Sīrat Ibn Hishām, Fathul-Bārī Bābu Qawlillāh Iz Tastaghīthūna Rabbakum ... )
Thereafter, Rasūlullah % arranged the ranks of the Muslims in proper fighting formation. He held a small spear in his hand, which
he used to straighten the ranks of the fighters. As he was forming the rows, he caught sight of one Sahābī, Sawād bin Ghaziyyah 4%
sticking out of the line a bit. In a measure of compassion, Rasulullah # nudged Sawad on his stomach with this spear. Amiably
poking him in the stomach, Rasūlullah % said: "O Sawad! Get in line."
To this Sawād submitted: "O Rasūlullah ! You hurt me whereas Allah Ta'ala sent you with truth and justice. So allow me to take
revenge against you."
Rasūlullah % gladly raised his upper garment and exposing his stomach, said to him: "Go on, take your revenge."
Sawad 4% embraced his blessed stomach and pressed his lips to it. Addressing Rasūlullah , he then said: "O Rasūlullah ! Perhaps
this is our final meeting." This certainly brought unbridled delight to Rasulullah # and he made Du'a for him. (Isabah volume 2 page
95, Sīrat Ibn Hishām volume 2 page 17)
Once Rasūlullah % formed the lines of battle similar to that of the ranks of the Malaikah (angels), he went into his hut. Only Abū
Bakr 4% went along with him into his hut whilst S'ad bin Mu'az % stood sentry at the door wielding a sword in his hand.
Abū Mihjan Thaqafi poetically sums up this scene in the following verses:
"You have been designated as Siddīq whilst every other Muhajir is referred to by his first name.
You outdistanced everyone else in embracing Islam and Allah is witness to this.
You were his (Rasūlullah 's) exclusive companion when he was seated in the celebrated hut.
And in the cave as well, this is why you are referred to as the 'escort of the cave'. (Isti'ab of Ibn 'Abdul-Barr.)
As the Quraysh settled down, before engaging in actual combat, they decided to send 'Umair bin Wahab Jumahi to ascertain the
numbers of the Muslims. After casting a fleeting glimpse at the Muslims, mounted on his horse, 'Umair returned and reported: "The
Muslims merely number about three hundred but give me a chance and I will check if they don't have any backup forces lying in
ambush for us."
Once again he mounted his horse and rode far and wide checking that they have no backup force to support them. He returned to
the Quraysh and said: "I've checked but I couldn't find any backup force. However, O People of the Quraysh! I see these Madanī
camels carrying red death (murder) on their backs. These people have no sanctuary or support besides their own swords. By Allah! I
foresee that as long as these people do not kill their opponents, they themselves will not be killed. So even if from our own ranks, an
equal number of people are killed, what joy would the future hold (with over three hundred of our people dead)? Deliberate over what
I am saying and let us decide on how to proceed further."
32 Allâh Ta'âlâ also refers to the battle of Badr as the day of distinction. In other words, the day the distinction between Haq and Bâtil
was exposed. With this relevance in mind, this humble servant (author) also refers to this battleground as the 'arena of distinction'
(Furqân). After all, it was on this very field that the distinction between spiritual darkness and light was piercingly exposed.
33

To this, Hakim bin Hizam commented: "What you say is absolutely correct." Hakim then went to 'Utbah and said: "Abul-Walīd!
You are one of the leaders of the Quraysh. Wouldn't you be pleased to hear your name being remembered with goodness?"
'Utbah asked: "What's the problem?" Hakim said: "Take your people and return (to Makkah) and take the responsibility of the
blood money of 'Amr bin Hadramī onto your own shoulders."
To this 'Utbah promised: "I take full responsibility for the blood money and Diyyat of 'Amr bin Hadramī but discuss the dilemma
with Abū Jahal as well."
Saying this, he got to his feet and delivered the following speech:
Battleground speech of 'Utbah
"O people of Quraysh! I swear by Allah, you will get absolutely no benefit from fighting with Muhammad (*) and his
companions. These are all your blood relatives. If you are adamant on engaging them in battle, then you will counter members of your
immediate family; your father, brother, maternal and paternal cousins. I exhort you to leave Muhammad and the Arabs to their own
devices. If the Arabs finish him off, then you have achieved your goal and if Allah confers victory and dominance to him, then too
this is an opportunity of honour for you because, after all, he is a member of your own clan. His supremacy is your supremacy. Don't
shun my advice and do not pronounce me a fool."
Hakīm bin Hizām relates: "I then proceeded to Abu Jahal, who, at that moment, was busy donning his armour. I said: "'Utbah sent
me with this message." I then conveyed 'Utbah's message to him.
The moment he heard the message, he exploded with rage and huffed: "(This is not the only reason 'Utbah is shirking from war).
'Utbah is also reluctant to engage the Muslims because his son Abu Huzaifah is with the Muslims. No harm should come to him. I
swear by Allah! We will never retreat until Allah makes a decisive decision between Muhammad and us."
Abu Jahal then summoned 'Amr bin Hadramī's brother, 'Amir bin Hadramī and said to him: "Your ally, 'Utbah wishes to take
everyone back with him without engaging the enemy whereas the blood of your brother is right before your eyes!" On hearing this,
'Amir wailed in sorrow: "O 'Amr! 'O 'Amr! How dreadful!" His distressing wails of sorrow stirred their flagging spirits and once
again, they were incited to take on the enemy." (Zarqanī volume 1 page 416, Sīrat Ibn Hisham volume 2 page 16)
Note: Simply to stir the zeal of his people, Abu Jahal would remind them about the blood of 'Amr bin Hadramī. The primary
objective of leaving Makkah was the protection of the trade caravan but when the caravan reached Makkah safely, the people were
not inclined to fight. So at every stage of the journey, the issue of retreating to Makkah continued to crop up. So, if a self-styled
scholar suggests that the Quraysh set out from Makkah to attack Madinah solely to take revenge for the blood of 'Amr bin Hadramī,
he is mistaken. His view is in conflict with other authentic narrations.
Inception of the war
Abū Jahal's disparaging gibe at his people had such a profound impression that even 'Utbah ardently donned his armour and
geared himself for battle.
In fact, from the polytheists, 'Utbah, his brother Shaybah bin Rabī'ah and his son Walid were the first combatants to swagger out
of the ranks of the polytheists and emerging onto the battlefield they disdainfully growled for their challengers to approach the field.
From the files of the Muslims, three contenders stepped forward; 'Awf bin Harith33, Mu'awwiz bin Harith and 'Abdullah bin
Rawahah.
"Who are you?" bellowed 'Utbah.
They countered: "We are a group of the Ansar." To this 'Utbah replied: "We have no need to engage you. We wish to fight with
our own people."
Saying this, he shrieked: "O Muhammad! Why don't you send us evenly-matched contenders from our own tribe!"
Rasūlullah # then bade the Ansar to withdraw to their ranks and petitioned Hadrat 'Alī, Hadrat Hamzah and Hadrat 'Ubaidah bin
Harith. He called each of them by name and exhorted them to stride out and fight.
33 'Awf and Mu'awwiz are the sons of Harith. Their mother's name was 'Afra. She was also a Sahabiyyah. Hafiz 'Asqalani dil in
Aule says: "'Afrâ enjoys a distinction like no other Sahabiyyah. She was first married to Harith and from this union 'Awf, Mu'awwiz
and Mu'az were born. After Harith, she was married to Bakr bin Yalîl from whom she had four sons: Iyas, 'Âqil, Khalid and 'Âmir.
All seven sons, three from her first husband and four from the second, participated in the battle of Badr. She was the only woman who
was privileged to sacrifice seven of her sons to the battle of Badr. May Allâh Ta'âlâ be pleased with her and her sons." [Zarqânî
volume 1 page 416]
34

As per Rasūlullah 's directive, the three of them emerged from their ranks. Since their faces were concealed by protective masks,
'Utbah asked them to identify themselves. "I am 'Ubaidah," said Hadrat 'Ubaidah bin Harith. Hadrat Hamzah rejoined: "I am
Hamzah." And Hadrat 'Alī % replied: "I am 'Ali."
'Utbah reacted by exclaiming: "Yes! Now these are equally-matched noble combatants."
According to Ibn S'ad's narration, Rasūlullah # said: "Rise O children of Hashim, with the truth with which Allah Ta'ālā has sent
your Prophet. Stand against this falsehood with which they have appeared in order to extinguish the light of Allah."
Slaying of 'Utbah, Shaybah and Walīd
Now the contestants confronted one another. 'Ubaidah34 % clashed with 'Utbah. Hamzah % challenged Shaybah and 'Alī 4% was
pitted against Walīd.
Hadrat 'Alī 4% and Hadrat Hamzah 4% laid their foes to rest with a single stroke of the sword. Meanwhile 'Ubaidah 4% who was
clanging swords with 'Utbah was seriously injured. Both combatants suffered injuries but continued fighting. Eventually, 'Utbah dealt
such a severe blow with his sword that 'Ubaidah 4 sustained serious injury to his leg. In the interim, Hadrat Hamzah % and Hadrat
'Alī 4%, dismissing their rivals, swiftly went to the aid of 'Ubaidah 4%. They then promptly despatched 'Utbah to his death. Thereafter,
they carried 'Ubaidah % and brought him to Rasulullah . He was bleeding profusely from his shin area. 'Ubaidah % expectantly
asked: "O Rasūlullah ! Am I a martyr?" When Rasulullah # replied in the affirmative, 'Ubaidah % said: "If only Abū Talib was
alive he would have utterly been convinced that indisputably, we are more deserving of his poem than he ever was:
"We will surrender Muhammad to the enemy only when all of us around him are slain and when we are absolutely oblivious of
even our own wives and children."
'Ubaidah % then recited the following stanzas:
"If they (disbelivers) severed my leg, this is not a problem. In compensation of this injury, I anticipate a far more superior life
from Allāh Ta'ālā. (In other words, although the severance of my leg portends an end to my transitory life in this world, I hope that in
compensation I would get a far better life of eternal bliss.)
"And why not? Why shouldn't I anticipate this? After all, Allah Ta'ala, out of His infinite compassion has adorned me with the
religion of Islam that has concealed all my defects."35
From this we infer that the body devoid of Islam and Allah-consciousness is actually a naked body. Although people of this world
of tangibility are unable to sense this state of nakedness, the denizens of the realm of the unseen would most probably perceive this
condition. Hafiz Ibn 'Abdul-Barr says that when Hadrat Labid, the celebrated poet, embraced Islam, he recited the following stanza:
"All praises are due to Allah Ta'ala because before my time (of death) came along, I was clad with the clothing of Islam."
Note: Initially, 'Utbah and Shaybah were awfully reluctant to go into battle. Firstly, because of 'Atikah's ominous dream and this was
closely followed by the foreboding dream of Juham bin Salat, these people were agonizingly terrified. Secondly, on their departure
from Makkah, 'Addās % (the slave of 'Utbah and Shaybah who had renounced Christianity and embraced Islam at the hands of
Rasūlullah % on his return from Taif) grasped his master's feet and pleaded: "May my parents be sacrificed for both of you! Please!
He is the Rasul % of Allah. You are not being driven except to your deaths." Saying this, he burst out crying.
When 'As, the son of Shaybah noticed 'Addas weeping, he asked what made him so upset. 'Addas replied: "I am weeping for both
my masters who are about to go into battle with the Prophet of Allah." 'As enquired: "Really? Is he really the Prophet of Allah?"
Trembling in fear, 'Addas replied: "Off course! He is unquestionably the Prophet of Allah to all peoples of the world." (Isabah)
These solemn pleadings of 'Addas 4% and his startling revelation of their impending doom had a profound effect on both 'Utbah
and Shaybah. This is why both 'Utbah and Shaybah cringed from taking part in this battle. Only because of Abu Jahal's disparaging
barbs, they grudgingly trudged along. Time and time again, Abu Jahal would scornfully taunt 'Utbah and Shaybah with barbed
comments of cowardice and effeminacy. So, in order to staunch such ribald criticism and to inhibit allegations of cowardice and
effeminacy thrown at them, these two strode out into battle.
34 This is according to the narration of Muhammad bin Ishaq that 'Ubaidah % was against 'Utbah and Hamzah against Shaybah.
However, according to Mūsâ bin 'Aqabah's narration, it is the other way around. 'Ubaidah 4% fought Shaybah and Hamzah clashed
with 'Utbah.
35 According to another report, when the Sahabah رضي الله عنهم set eyes on his condition, they brought Ubaidah رضي الله عنهم before
Rasūlullah . Placing his cheek on Rasūlullah 's blessed foot, 'Ubaidah said: "O Rasūlullah! If Abū Talib was around today and he
laid eyes on us, he would have given his life to see us more deserving of his poem." 'Ubaidah 4 then breathed his last. Rasulullah
remarked: "I bear witness that he is a martyr." [Narrated by Shâfi'î, Al-Bidâyah wan-Nihâyah volume 3 page 274]
35

Abū Usaid 4% narrates: "On the day of the battle of Badr, Rasulullah # said: "Reserve your arrows for the moment the disbelieving
mob rushes upon you. Release your arrows only when they are close to you." (Bukhārī)
Rasūlullah #'s supplication of victory
Following the deaths of 'Utbah and Shaybah, the rage of the battle kicked off in absolute earnest. Rasūlullah # emerged from his
hut and strategically laid out the ranks of the Sahabah and then, in the company of Abu Bakr 4%, he returned to his hut. Wielding a
sword, Hadrat S'ad bin Mu'az % stood sentry at the door.
When Rasulullah # laid eyes on his companions' negligible numbers and their minimal equipment confronted by the vast and
well-equipped legion of the disbelievers, he got to his feet and performed two Rak'at of Salah. He then absorbed himself in Du'a. He
implored Allāh Ta'ālā thus:
"O Allah! I plead with you to honour Your word (of victory over the enemy). O Allah! If You wish, You may not be worshipped
(after this day)."
Rasūlullah # was overcome with an extraordinary condition of humility and submissiveness. Sometimes he would humbly bow
down in Sajdah before Allah Ta'ālā and at times he would piteously spread his hands out in supplication and beg Allah Ta'ālā for His
assistance and victory. He was so immersed in this state of humility that his upper garment repeatedly fell off his shoulders.
Hadrat 'Alī % narrates: "On the day of Badr, I engaged the enemy for a little while and then I hurried to check on Rasulullah . I
found him prostrating before Allah Ta'ala piteously begging Allah Ta'ālā repetitively with the words 'Ya Hayyu Ya Qayyum!' I
returned and busied myself with fighting. I went to check on him a second and then a third time but still found him prostrate.
However, when I went to check on him the fourth time, by then Allah Ta'ala had favoured him with victory." (Nasaie, Hakim, Fathul-
Bārī)
It is narrated in Sahih Muslim that Ibn 'Abbas % says: "Hadrat 'Umar % related to me that on the day of Badr when Rasulullah
noticed the thousand-strong force of the disbelievers of Makkah on one hand, confronted by his three hundred odd ill-equipped
companions on the other hand, he went into his hut, faced the Qiblah and spread his hands out in supplication:
"O Allah! Fulfil Your promise You had made to me. O Allah! If this small group of Muslims is eliminated, You will never again
be worshipped on the earth."
In other words, Rasulullah # was the seal of all the Prophets and his Ummah is the final Ummah. So, if, Allah forbid, Rasūlullah
and his Ummah is wholly eliminated, not a single person will remain on this earth to worship Allah Ta'ala. Furthermore, we learn
from this that his Du'a of victory and divine assistance was not only to safeguard the lives of the Muslims but also to consistently
maintain the 'Ibadat of Allah Ta'ala on the earth. It shouldn't be such that the earth is entirely devoid of the 'Ibadat of Allah Ta'ālā.
For an incredibly long period of time, Rasūlullah % continued making this Du'a about Allah Ta'ala not being worshipped if this
group of Muslims is destroyed. He was so engrossed with this Du'a that his sheet fell of his blessed shoulders. Abu Bakr % picked the
sheet up and replaced it on his blessed shoulders. Coming up from his rear, Abu Bakr % then clung onto Rasūlullah 's waist. This is
reported in Muslim. According to Bukhārī's narration, Abu Bakr % clasped Rasūlullāh 's hand and implored: "O Rasūlullah ! This
is enough for you. You have persistently implored your Lord."
Rasūlullāh 's gaze was concentrated upon the grandeur, greatness and absolute independence of Allah Ta'ālā. As Allah Ta'ālā
declares: "Verily, Allah is independent of the worlds." And as Allah Ta'ala says in another verse: "And Allah is independent (free of
all needs) and worthy of all praise. If He willed, He could eliminate you and bring forth a new creation."
This is why the tears of humility and meekness gushed forth from his blessed eyes. However, judging from the fretful persistence
and downright anguish of Rasūlullah , Abu Bakr % was firmly convinced that Rasulullah 's Du'a will be accepted. As Allah
Ta'ālā says: "Is He not better (than your false gods) who responds to the distressed one when he calls unto Him and He removes evil
and He makes you the inheritors of the earth (generation after generation)?" (Sūrah Naml verse 65)
In short, Abu Bakr 4% was overwhelmed by a condition of hope whilst Rasūlullah # was overcome by a condition of trepidation.
An objection and its response
The question crops up here that why was Rasulullah # so overwhelmed with apprehension when Allah Ta'ala had promised him
divine aid and victory?
The response to this objection is that the promise of divine aid and victory was unclear. No time, place, background or conditions
were ever mentioned. And Rasūlullah 's attention was centred on the status of Allah Ta'ala's divine independence; He enjoys
absolute control without any restriction. He may do as He deems fit. The protocol of Rubūbiyyat (lordship) demands that in spite of
the divine promise, the servant is still apprehensive. He realises that nothing is ever compulsory upon Allah Ta'ala. The servant's duty
is to beg of Him and whatever He bestows is His grace and favour. Even if the time of the promised divine aid is known, then too
36

there is a possibility that the fulfilment of this promise is subject to certain conditions, which, due to His divine wisdom, Allah Ta'ālā
did not disclose even to the Prophets . As Allah Ta'ala says: "And they will not encompass any of His knowledge except that
which He wishes."
Allah Ta'ālā is not obliged to reveal the conditions or circumstances of any divine promise to the Ambiya . Quite often,
penetrative wisdom demands that the reality of things remain a mystery so that the servant does not lose sight of Allah Ta'ālā's
grandeur, awe and status of nonchalance.
So the distressed and apprehensive Du'a of the Ambiya & is not because they are not confident of Allah Ta'ala fulfilling His
promises but because they are overwhelmed by the trepidation of Allah Ta'ālā's status of nonchalance. (Madarijun-Nubuwwah)
It appears in the narration of Muslim that Abu Bakr 4%, on this occasion, pleaded with Rasulullah : "Your beseeching your Lord
is now sufficient. Surely He would fulfil His promise made to you."
Upon this, Allah Ta'ālā revealed the following verse:
"Remember the time when you sought the aid of your Lord and He responded to you (saying): 'I will assist you with a thousand
angels one behind the other in succession. And Allah made this (divine assistance) only as glad tidings and so that your hearts are
comforted therewith. And there is no assistance (of victory) except from Allah, the All-mighty, the All-wise."
(Sūrah Anfāl verses 9-10)
At the revelation of this verse, according to the narration of Sahih Bukhari, Rasulullah # emerged from his hut with the following
verse on his tongue:
"Their multitudes will be routed and they will turn their backs and flee."
(Sūrah Qamar verse 45)
According to the narration of Ibn Ishaq, whilst Rasūlullah # was beseeching Allah Ta'ala in Du'a, he dozed off. When he
awakened, he addressed Abu Bakr 4% saying:
"O Abu Bakr! Glad tidings to you. Allah's aid has come. Here is Jibrail clutching the reins of his horse and driving it along. It has
dust on its teeth." (Fathul-Bārī volume 7 page 242, 'Uyun Al-Athar volume 1 page 355)
Descent of the angles to assist the Muslims
Allah Ta'ālā sent down a thousand angels, then three thousand and finally five thousand angels to lend a hand to the Muslims.
Note: Since Iblīs (Shaytan) and his cohorts were all set and primed to assist the disbelievers and polytheists in this battle, Allah Ta'ālā
sent down a legion of angels under the command of Jibrail, Mīkail and Israfil to assist the Muslims. Since Shaytan appeared in the
disguise of Suraqah bin Malik and his cohorts appeared in the form of the menfolk of the Banū Mudlij tribe (as evident from the
narration of Dalailu Bayhaqī and Abū Nu'aim from Ibn 'Abbas 4%36), the angels also appeared in the form of normal men as
mentioned by 'Allāmah Suhaylī and Imam Qurtubī. (Rawdul-Anf volume 2 page 288)
Although the angels who descended from the skies were ostensibly human, in reality they were divine angels. Undoubtedly they
were a personification of the following Persian couplet:
"The outward appearance is that of a human being but its perfection and flawlessness is that of Jibrail.
Because he is devoid of all forms of lust and free from any form of opposition."
Abū Usaid Sā'idī % (who was also a Badrī Sahabī) relates: "On the day of the battle of Badr, the angels descended from the skies
wearing yellow turbans. The tail ends of their turbans were suspended between their shoulders." (Narrated by Ibn Jarir with a
satisfactory Sanad. A similar description is also narrated by Ibn Abī Hatim from Zuabair bin 'Awwam 4%. Zubair 4% was himself
wearing a yellow turban on the day of this battle.
According to some narrations, the colour of the turbans of the angels was black and according to other narrations, they had white
turbans on their heads.
Hafiz Suyūtī ule dul aney says: "On the basis of authentic narrations we conclude that their turbans were yellow in colour. All other
narrations that favour either black or white turbans are generally weak narrations." (Zarqanī volume 1 page 424)
Note: It wouldn't be bizarre to speculate that perhaps the colour yellow for the angels' turbans was deliberately chosen to provide
delight and joy to the Muslims. The shade of yellow stimulates happiness and joy. As Allah Ta'ala mentions in the Holy Quran:
36 See Al-Khasâisul-Kubrâ volume 1 page 204
37

"It (the cow) should be yellow, its colour brilliant, pleasing to the beholders."
(Sūrah Baqarah verse 29)
In short, Allah Ta'ālā sent down a legion of angels to assist the Muslims in their plight. Firstly, the very descent of the angels is a
source of divine blessings and goodness. As in the case of the battle of Hunain, the mere descent of the angels was a source of
immense divine blessings. Details of this will be discussed later on, Insha Allah. Secondly, an additional favour Allah Ta'ala extended
to the Muslims was His instruction to the angels to spiritually fortify the Muslims. As Allah Ta'ala explains:
"Remember when your Lord revealed to the angels: 'I am with you, so strengthen those who believe.'"
(Sūrah Anfal verse 12)
Just as Allāh Ta'ālā has given Shaytan the ability to cast misgivings within the hearts, similarly, Allah Ta'ala has endowed the
noble angels with the proficiency to cast righteousness within the hearts of the people. This is referred to as Limmah or Ilhām.
So, on this occasion, the angels inspired the Muslims to sacrifice their lives against those who defiantly transgressed against Allah
Ta'ālā. The angels inspired them to stay firm against the rebels of Allah and His Rasul. As though they exhorted them thus: "Go on!
Engage the rebels because Allah Ta'ala is your supporter and assistant and the angels are at hand to back you up. So there is no need
to panic and grieve. Victory and defeat hinges on the strength or weakness of the hearts." In this manner, the angels boosted their
courage and strengthened their hearts.
The third favour Allah Ta'ala bestowed upon them was that Allah Ta'ala instructed the angels to wage war against the enemies of
the Muslims.
The fourth favour was that Allah Ta'ala appointed the angels as the assistants and supporters of the Muslim army. The actual
combatants were the Muslims whilst the angels were subordinate to them. This meaning is evident from the word Mumiddukum in the
verse of the Holy Quran.
The fifth favour was that Allah Ta'ala instilled the awe of the Muslims into the hearts of the disbelievers. As Allah Ta'ālā says:
"We will instil awe within the hearts of the disbelievers."
Coaching the angels in warfare
Since the angels were oblivious to the art of human warfare, Allah Ta'ala coached them in the techniques of fighting. As Allah
Ta'ālā describes in this verse:
"O angels! Strike (the disbelievers) on the necks and smite over all their fingertips."
(Sūrah Anfāl verse 12)
Rab'ī bin Anas 4% narrates: "On the day of Badr, those slain by humans could easily be distinguished from those killed by the
angels. The slain of the angels had dark fire-scars on their necks and fingertips." (Fathul-Bārī)
In Sahih Muslim it is narrated on the authority of Ibn 'Abbas 4% that a Muslim ran behind a scuttling disbeliever when suddenly he
heard the crack of a whip accompanied by a voice: 'Hayzum!37 Go on! Charge!' The moment he located the disbeliever, he found him
lying flat on the ground. His face, especially his nose was bruised green with the lash of a whip."
When this Ansari reported this incident to Rasulullah , he commented: "You have spoken the truth. This is divine aid from the
third heaven." (Fathul-Bārī volume 7 page 242)
It is narrated in Sahih Bukharī on the authority of Ibn 'Abbas % that on the day of Badr, Rasulullah # remarked: "Here, this is
Jibrail clutching the reins of his horse, bedecked with the weapons of war." (Bukhari under the chapter dealing with the presence of
the angels in the battle of Badr)
Suhail bin Hunaif 4% narrates: "On the day of Badr, we observed that when any of us would merely gesture towards the Mushrik
and even before our swords made contact with him, his head would be chopped off and falling to the ground." Narrated by Hakim.
Hakim, his student Bayhaqī and Abū Nu'aim authenticate this Hadīth. (Zarqanī volume 2 page 427)
Sahl bin S'ad narrates: "Describing the battle of Badr, Abu Usaid % addressed me saying: 'O nephew!38 If you and I were on the
battlefield of Badr, I would have pointed out to you the valley from which the angels appeared to offer us divine assistance. There is
not a smidgen of doubt in this." (Narrated by Tabranī. Within the chain of narrators is a narrator by the name of Salamah bin Rawh.
Ibn Hibban declares him reliable but others have pronounced him to be unreliable due to his imprudence.)
37 Hayzum was the name of Jibraîl allade's horse. [Zarqanî volume 1 page 416]
38 The word nephew is used as a term of endearment by the Arabs. As we would use the term son or boy when affectionately
addressing someone our junior. [Tr.]
38

In short, the descent and subsequent assistance of the angels and their battle alliance with the Muslims against the disbelievers is
indisputably proven from the verses of the Holy Quran and Ahadith, in which there is no scope for doubt.
The attendance of the angels mounted on horses is also established from authentic Ahadith. According to some narrations, they
were mounted on piebald39 horses. (Zarqānī volume 2 page 427)
Ibn 'Abbas 4% narrates that apart from Badr, the angels did not actively fight in any other battle. Yes, the descent of the angels on
other occasions to provide support, backup, and reassurance and to increase the Muslims' numbers is established. For example, the
descent of the angels on the occasion of the battle of Hunain is mentioned in Sūrah Tawbah:
"And He sent down such forces, which you were unable to observe."
Then again, a Hadith of Bukharī and Muslim mentions Jibrail and Mikail fighting in the battle of Uhud. However, this fighting
was not on behalf of all the Muslims collectively. Their participation in this battle was for the defence and security of Rasūlullah
(Zarqānī volume 2 page 425)
Note: Since this world is a place subject to external mediums, Allah Ta'ālā, in consideration of these mediums, sent down angels in
the form of human beings to assist the Muslims. A single angel would have been more than adequate for all of them. The actual doer
is Allāh Ta'ālā but in this world, his omnipotence is exposed in His usage of external means and mediums. In accordance with this
world being 'Alame-Asbab (realm of mediums), Allah Ta'ala sent down a whole battalion of angels to assist the Muslims. (Fathul-
Bārī volume 7 page 243)
Rasūlullah % emerged from his hut and after motivating them to engage the enemy, he declared: "I swear by the Being in whose
absolute control lies Muhammad's life, today whosoever puts up a bold front and engages the enemy with forbearance and sincerity
and he is subsequently martyred, Allāh Ta'ālā will certainly admit him into paradise."
Whilst Rasulullah # was making this declaration, 'Umair bin Hamam % had a few dates in his hand, which he was busy eating.
The moment he heard these enthralling words, he bounded up in delight and exclaimed:
Bakh! Bakh! (Hooray! Bravo!) The only intervention between me and my admittance into paradise is my martyrdom at these
people's hands."
Saying this, he flung these date aside and wielding a sword he hurled himself into the thick of battle and fought valiantly until he
was martyred. May Allah Ta'ala shower His boundless mercy upon him. Āmīn. (Ibn Hisham volume 2 page 18, Tabqāt Ibn S'ad
volume 2 page 16)
Also on this occasion, 'Awf bin Harith % asked Rasulullah : "O Rasulullah! Which action of the servant makes the Lord laugh
(pleases Him)?" Rasūlullah # replied: "To confront the enemy naked (without armour) and to colour his hands with the blood of the
enemy." The moment 'Awf 4% heard these words, he threw off his armour and clutching his sword, he went to fight the enemy until he
was martyred. May Allah Ta'ālā shower him with his infinite mercy. Āmīn.
Abū Jahal's Du'a and his incitement of war
Subsequent to the slaying of 'Utbah, Shaybah and Walīd, Abu Jahal encouraged his troops to fight valiantly and in a frantic bid to
spur them on, he addressed them saying:
"O people! Don't be flustered over the deaths of 'Utbah, Shaybah and Walid. They fell victim to the sword because of their
imprudent haste. I swear by Lat and 'Uzza! We will never return until we don't truss them up in ropes."
He then beseeched Allah Ta'ala with the following Du'a:
"O Allah! He who is guilty amongst us of severing family ties and of perpetrating strange actions, O Allah, destroy him. And
amongst us, he who is most dear and beloved to You, O Allah, grant him victory."
Upon this Allah Ta'ala revealed the following Quranic verse:
"(O disbelievers!) You were seeking victory. So, here victory has come unto you. And if you desist (from evil) it will be better for
you. And if you return (to fight) so shall We return and your forces will be of no avail to you however numerous they may be. Verily
Allah is with the believers." (Sūrah Anfal verse 19)
In Dalāilu Bayhaqī and Dalailu Abī Nu'aim it is recorded on the authority of Ibn 'Abbas % that as Abu Jahal made his Du'a,
Rasūlullah % also raised his hands in supplication before Allah Ta'ala and implored: "O Allah! If (Allah forbid) this group of people
is annihilated, you will never be worshipped again on the face of this earth."
39 Used to describe a horse whose coat has patches of two or more contrasting colours, especially black and white. [Encarta concise
English dictionary]
39

Here on this side Abu Jahal was engaged in Du'a whilst on the other end Rasulullah # was also engaged in imploring Allah
Ta'ālā. After this, both parties started fighting in earnest. Rasulullah # emerged from his hut and exhorting the Sahabah & to fight, he
promised: "Whoever is slain in the path of Allah, Allah will admit him into paradise." (Zarqanī volume 1 page 427, Tārīkh Ibn Athīr
volume 2 page 47)
On the direction of Jibrail, Rasulullah # then picked up a fistful of sand and hurled it towards the faces of the Mushrikin. He then
bade the Muslims to launch an attack against them. Not a single Mushrik remained but a particle of this sand penetrated his eyes, nose
and mouth.
Only Allah Ta'ālā knows what impact this sand had on the disbelievers. The instant Rasulullah # hurled this fistful of sand at
them they took flight. In this regard, Allah Ta'ālā revealed:
"And you did not throw (the sand) when you threw it but Allah threw it." Sūrah Anfal verse 17)
In other words, although Rasulullah # himself tossed a fistful of sand particles that got into the eyes and noses of the thousand-
strong army, this was no achievement on his part as such but this was a divine deed, a manifestation of the omnipotence of Allah
Ta'ālā.
As the fighting intensified, Rasūlullah # uttered thrice: "Sha-hatil-Wujūh (may the faces (of the enemy) become disfigured.)" He
then picked up a handful of pebbles and hurled them towards the Quraysh and charged the Sahabah to attack.
Barely a moment passed when the metaphorical dust of humiliation settled on the faces of the enemies of Allah Ta'ala than they
started rubbing their eyes whilst the Muslims opportunely unleashed a rapid against the mystified enemy. Ibn Shihab Zuhri and
'Urwah bin Zubair say: "Allah Ta'ālā cast a peculiar attribute within this handful of sand that left each and every one of them
humbled and bewildered. In downright perplexity, they had no idea where to turn to."
Rasūlullāh % barely hurled the fistful of sand when the entire army of disbelievers was left bewildered and thrown into turmoil.
'Eminent' heroes and 'noble warriors' were either getting captured or slain at the hands of the Muslims. During this time Rasūlullah
was in his hut with Hadrat S'ad bin Mu'az % clutching a sword and standing sentry at the door, protecting Rasulullah .
Whilst the Muslims were engaged in apprehending the disbelievers, Rasulullah # noticed signs of disgust on the face of Hadrat
S'ad bin Mu'az 4% as though this revulsion is a tangible thing placed on his face. Rasūlullah # asked: "O S'ad! Perhaps you resent the
Quraysh being captured?" S'ad 4% submitted:
"Yes, O Rasūlullah ! By Allah! This is the first encounter in which Allah Ta'ala has inflicted (such loss) against the polytheists.
Personally, I feel it is far superior to put these polytheists to the swords than allowing them to live." (Sīrat Ibn Hisham volume 2 page
18)
Ibn 'Abbas % narrates: "Rasūlullah # had notified us beforehand that some people like the Banu Hashim and other tribes simply
turned up on the battlefield under pressure from the Quraysh. They didn't come on their own free will. So they should not be harmed
in any way. We have no need to kill them or to fight with them. Rasūlullah # also advised: "If any of you come across Abul-Bakhtarī
bin Hisham and 'Abbas bin 'Abdul Muttalib during the course of this campaign, do not kill any of them."
This is why the Sahabah , instead of killing the enemy, were predominantly predisposed to capturing them alive.
So when Mujazzar bin Ziyan Ansari % caught sight of Abul-Bakhtarī on the battlefield, he said: "Rasūlullah # forbade us to put
you to the sword."
Abul-Bakhtarī was accompanied by one of his Makkan friends by the name of Junadah bin Malīhah. Abul-Bakhtarī, when
enlightened about this prohibition, appealed: "My friend too should be spared." Mujazzar % retorted: "Never! By Allah! We will
never spare the life of your friend. Rasūlullah 's reprieve extends to you only. To this Abul-Bakhtarī replied: "By Allah! It is
ludicrous for me to abandon my friend in this hour of need. Tomorrow the womenfolk of Makkah would taunt me for deserting my
friend merely to save my own life!"
Reciting the following stanza, he audaciously stepped out to fight:
"A noble man will never forsake his companion in need until he dies or he detects a way out."
No sooner had Abul-Bakhtarī stepped foot into the combat area than Mujazzar 4% finished him off with his sword. He then
proceeded to Rasūlullah % and submitted:
"O Rasūlullah ! I swear by the Being Who has sent you with the truth! I certainly tried to capture Abul-Bakhtarī alive and bring
him before you but he refused and elected to fight. So I killed him."
Slaying of Umayyah bin Khalaf and his son
40