Events of the Battle of Badr
The Battle of Badr is often referred to as the Battle of Criterion or the Grand Battle of Badr. Following the migration of the Prophet Muhammad (peace be upon him) to Medina, where he began establishing his state, he sought to secure stability through treaties with neighboring tribes. However, this was insufficient to ensure lasting peace for the Muslims, both within the city and without, as Jews and some polytheists coexisted among them. Additionally, the relationship between the Quraysh and the neighboring tribes was robust, and fighting remained prohibited for Muslims. Thus, the revelation came: (Permission is granted to those who are being fought because they have been wronged, and indeed, Allah is capable of granting them victory).
Subsequently, the situation shifted from avoidance of combat to permission for warfare. The Prophet learned of a caravan of the Quraysh returning from the Levant, led by Abu Sufyan, and decided to intercept it. This caravan was laden with wealth belonging to the Quraysh and featured a contingent of over three hundred men equipped with seventy camels and two horses—one for Al-Zubair and the other for Al-Miqdad bin Al-Aswad. This action aimed to strike a blow to the Quraysh economy, particularly given that the caravan was protected by only about forty men.
Preparation of the Prophet for the Muslims
The Prophet Muhammad (peace be upon him) began to prepare his companions both educationally and psychologically, emphasizing that their fight was only for the sake of Allah (Glory be to Him), to keep their spirit of jihad high. He determined that attacking Quraysh caravans heading to Syria was the most suitable solution for the Islamic strength in terms of numbers and preparedness, ensuring a quick return to Medina since these caravans passed nearby.
Consultation and Organization of the Islamic Army
The Prophet Muhammad (peace be upon him) convened a consultative assembly with his honorable companions to discuss the possibility of intercepting Abu Sufyan’s caravan. Abu Bakr (may Allah be pleased with him) supported this initiative, followed by Umar bin Al-Khattab and Al-Miqdad bin Al-Amr (may Allah be pleased with them), who affirmed their agreement. Al-Miqdad spoke eloquently, saying: “O Messenger of Allah, proceed with what Allah has shown you; we are with you and we will not say as the children of Israel said to Musa: ‘Go, you and your Lord, and fight; indeed, we are here waiting.’ Rather, we say: ‘You and your Lord go and fight, indeed, we are with you.’ By the One who sent you with the truth, if you lead us to the waters of Badr, we will fight alongside you until we reach it.”
The Prophet continued to consult them until Sa’d bin Mu’adh (may Allah be pleased with him) expressed his sentiments, stating: “It seems you are referring to us, O Messenger of Allah?… By the One who has sent you with truth, if you wish to cross this sea, we will traverse it with you; no man among us will falter… So march on in the blessing of Allah.” The Prophet, upon hearing this, encouraged his companions, uplifting their spirits. As the supreme commander of the Islamic army, he focused on preparing for the confrontation by organizing the army and dispatching scouts to gather intelligence. He then assigned tasks to his companions as follows:
- He appointed Ibn Umm Maktum as the governor of Medina, and put Abu Lubabah bin Al-Mundhir in charge when he reached Al-Rawhah.
- He designated Mus’ab bin Umair as the standard-bearer of the Muslims, using a white banner.
- He divided his army into two battalions: migrants and helpers, assigning Ali bin Abi Talib to carry the banner of the migrants and Sa’d bin Mu’adh to carry the banner of the helpers.
- He appointed Al-Zubair bin Al-Awwam as commander of the army’s right flank, and Al-Miqdad as commander of the left flank.
Movement of the Islamic Army
The Prophet Muhammad (peace be upon him) led his army along the main road towards Mecca before veering right towards the neighborhood of Al-Naziyah, aiming for the waters of Badr. Just before reaching it, in the area of Al-Safra, he sent Sabas bin Amr Al-Juhani and ‘Adi bin Abi Al-Zaghba Al-Juhani to scout for news of the caravan. Abu Sufyan received word of the Prophet’s approach to intercept the caravan and sent Dhamdam bin Amr to Mecca calling upon its inhabitants to protect the caravan.
However, Abu Sufyan did not wait for reinforcements from Mecca. Instead, he used every tactic to evade the Prophet’s army. As the caravan approached Badr, he sent ahead and learned from a passerby about two riders near Badr. He quickly took some droppings from their camels and found date pits in it, realizing that the Prophet’s army was near Badr since it was typical forage for the locals. This prompted him to redirect the caravan away from Badr, thus ensuring its escape.
Preparation of the Polytheists for the Battle
Upon hearing the news brought by Dhamdam, the inhabitants of Mecca quickly mobilized and marched to his aid, forming a contingent of around one thousand fighters, including six hundred heavily armored men, with seven hundred camels and one hundred horses, accompanied by female entertainers slandering the Muslims. Despite Abu Sufyan’s warning of the caravan’s safety and advising a retreat, Abu Jahl rejected the idea, insisting on marching the army to Badr, where they could stay for three days to eat, drink, and sing, ensuring all Arab tribes would hear of their power, thus reinforcing the Quraysh’s dominance and status.
Sudden Developments in Events
The Prophet Muhammad (peace be upon him) became aware that the caravan had changed its course and that the Meccan army had continued its journey despite the caravans’ safety. He perceived that retreating would bolster the Quraysh’s military standing in the region and weaken the Muslims’ voice. With no barriers preventing the polytheists from advancing towards the city to invade the Muslims, he quickly convened an emergency military council with his companions.
He stressed the seriousness of the situation, noting that they were stepping into a battle for which they were not fully prepared, having initially ventured out for a simple matter. However, the Muslims—migrants and helpers alike—stood united alongside the Prophet (peace be upon him). He encouraged them, saying: (March on in the blessing of Allah and rejoice, for Allah has promised me one of the two groups, and I swear I can now see the adversaries’ deploying places).
Muslims’ Strategy for the Battle
The Prophet aimed to reach the waters of Badr first to deny the polytheists access. When he neared the closest watering hole to Badr, he settled there. Knowing that this location was intentionally chosen for a strategic advantage and was not a divine mandate, Al-Habbab bin Al-Mundhir suggested a well-planned strategy, suggesting that the army camp near the closest water source to the polytheists and construct a cistern filled with water to quench the Muslims’ thirst without providing it to the enemies. The Prophet accepted his counsel.
The Islamic army established their camp based on Al-Habbab bin Al-Mundhir’s suggestion. To prepare for any contingencies, Sa’d bin Mu’adh proposed constructing a command post to protect the Prophet, allowing him to rally back to his companions in Medina in case of defeat. His suggestion received endorsement from the Prophet (peace be upon him), resulting in its construction on a high hill overseeing the battlefield, with Sa’d bin Mu’adh and some of the young helpers overseeing its security.
Rainfall
The Muslims spent their night filled with confidence and optimism for Allah’s grace. The Prophet was vigilant, organizing their lines, reminding them of Allah, the Day of Judgment, and praying to Allah (Glory be to Him) while saying: (O Allah, where is what You have promised me? O Allah, fulfill what You have promised me; if this group of Muslims is extinguished, You will never be worshipped on earth again). Allah sent down light rain that night, providing reassurance to their hearts, cleansing them of satanic whispers, and solidifying their footing. The sand cooperated, becoming compact with the rainwater, facilitating their movement; as Allah said: (When He covered you with slumber, security from Him, and He sent down rain from the heavens to purify you and remove the filth of Satan from you, and to strengthen your hearts and firm up your feet).
Encounter of the Two Forces
The seventeenth day of Ramadan in the second year of Hijra marked the day the two armies met. The polytheists initiated the assault led by Al-Aswad bin Abdul-Aswad, who vowed to drink from the Muslims’ cistern or to destroy it if he could not. Hamza bin Abdul-Muttalib confronted him and killed him, igniting the battle. Three of the best Quraysh knights—Utbah, his brother Shaiba bin Rabi’ah, and Al-Walid bin Utbah, sought a duel.
Three men from the helpers responded, but the Quraysh knights asked the Prophet for warriors from their kin to confront. The Prophet presented them with Al-Abbas bin Al-Harith, Hamza bin Abdul-Muttalib, and Ali bin Abi Talib, allegedly retracting the helpers to let his kin face the adversaries first. The fight commenced, and soon the Quraysh knights were vanquished.
The Climax of Combat
Frustration peaked among the polytheists due to the disappointing start, having lost three of their top knights. They attacked the Muslims as one unit, employing a strategy characterized by offense and retreat, with all fighters—foot soldiers, cavalry, and archers—striking the enemy. If the adversaries held their ground, they would pull back to regroup and then return to battle until victory or defeat was achieved.
In contrast, the Muslims employed a distinctly different tactic. The Prophet (peace be upon him) organized the fighters into ranks, placing the front lines with spears facing the cavalry, while the remaining ranks used arrows against the foes, keeping all lines firmly in place to deplete the polytheists’ momentum. The ranks advanced together to assault the enemy, embodying a new fighting strategy that served both offensive and defensive purposes. This allowed the Prophet to manage the army’s strength and secure reserve forces for emergencies, differing from the offensive and retreat method.
Descent of Angels
The Muslims continued their battle with zeal and courage, while the Prophet consistently motivated them to persist in combat. Recognizing the challenging situation, he raised their spirits by inciting them with calls to “Hasten to a paradise as vast as the heavens and the earth” and continued to pray for his companions. Allah then revealed to him: (When you sought the assistance of your Lord, He answered you: “Indeed, I will reinforce you with a thousand of angels in succession”). Allah commanded the angels: (I am with you, so strengthen those who have believed; I will cast terror into the hearts of those who disbelieved, so strike them upon the necks and strike from them every fingertip).
The divine support comprised a multitude of angels rather than just one, signaling glad tidings for the Muslims, as Allah said: (And Allah did not make it except as good tidings, so that your hearts may be assured). The Prophet’s role did not simply involve encouragement and prayers; he fought alongside his companions, attacking the enemy while proclaiming: (The gathered multitude will be defeated and will turn their backs). He scooped up a handful of dust and threw it towards the polytheists, causing none to escape unscathed except his handful; as Allah stated: (And you threw not when you threw, but it was Allah who threw). The battle neared its end as the ranks of polytheists faltered and disordered, leading them to withdraw in panic while the Muslims pursued them with killing and capturing until they inflicted a devastating defeat on the polytheists.
In summary: The Battle of Badr is known as the Battle of Criterion and the Grand Battle of Badr. It occurred after the migration of the Prophet and his companions to Medina, under the looming threat to their safety. The permission to engage in combat was revealed, and the Prophet prepared the Muslims for struggle, consulting them about confronting the polytheists. After learning that Abu Sufyan had diverted the caravan, the Prophet and his followers strategized and executed their military plan. On the 17th of Ramadan in year 2 AH, the two forces clashed, and divine support was given to the Muslims, resulting in their victory.
Reasons for the Battle of Badr
Allah (Glory be to Him) states: (Fighting has been enjoined upon you while it is hateful to you). Most individuals dislike combat, as it often represents the decisive battle between two parties defending their causes and beliefs. The Battle of Badr, like any other battle, was driven by various factors which can be summarized as follows:
- Elevating the truth brought forth by the Prophet (peace be upon him) and defeating the falsehood upheld by the Quraysh.
- Eliminating the imminent threat to the trade and lives of Muslims represented by the proximity of Quraysh caravans heading towards Syria.
- The outrage experienced by the Quraysh polytheists as a result of the Prophet’s previous expedition toward the region of Nakhlah located between Mecca and Ta’if.
- The Muslims’ desire to reclaim their stolen properties and diminish the economic strength of the Quraysh.
Outcomes of the Battle of Badr
Victory for the Muslims
The battle concluded with a resounding victory for the Muslims and a crushing defeat for the polytheists, as Allah stated: (And Allah has certainly aided you at Badr while you were weak; so fear Allah; perhaps you will be grateful). Allah termed the Day of Badr as the Day of Criterion in His saying: (The Day of Criterion—the Day the two armies met)—for it distinguished between truth and falsehood.
The Spoils of War
The Prophet remained in Badr for three days after the battle to bury the martyrs, eliminate any potential retaliation from the defeated, and allow the army to recuperate while gathering the spoils of war. Before departing from the battlefield, the Muslims collected a considerable amount of spoils; however, it was not yet established how they should be divided. The Prophet instructed them to return what they had gathered.
Then came the revelation: (They ask you about the spoils of war. Say: “The spoils are for Allah and the Messenger, so fear Allah and settle what is between you and obey Allah and His Messenger if you are believers”), followed by instructions on how to distribute it: (And know that your position from whatever you obtain of booty; the fifth is for Allah and the Messenger, and for those near relatives, orphans, the needy, and the traveler). Consequently, the Prophet (peace be upon him) distributed the spoils equally amongst the Muslims after retaining a fifth.
The Captives
The Prophet marched towards Medina with the captives, numbering seventy polytheists, two of whom were executed due to their severe persecution of Muslims: Al-Nadr bin Al-Harith, who carried the standard of the polytheists in battle, and Uqba bin Abi Mu’ait, who had previously attempted to strangle the Prophet (peace be upon him) with his cloak.
Upon arriving in Medina, the Prophet consulted his companions regarding the captives. Abu Bakr (may Allah be pleased with him) advocated for taking ransom from them, while Umar bin Al-Khattab (may Allah be pleased with him) urged for their execution due to their maliciousness against Muslims. The Prophet accepted Abu Bakr’s counsel to take ransom.
The ransom was set between one thousand to four thousand dirhams per captive, or teaching writing to ten Muslims if they lacked the means for ransom. The Prophet also released several captives without ransom, including Al-Mutalib bin Hantab and Abu Al-As, the husband of his daughter Zainab, who he negotiated with to part from her in return for his freedom.
Muslim Martyrs and Polytheist Casualties
Fourteen Muslims were martyred during the encounter, consisting of six migrants and eight supporters. The casualties among the polytheists amounted to seventy, most of whom were leaders of the Quraysh, with Abu Jahl among them, killed by two young supporters, Al-Mu’adh bin Afra and Al-Mu’adh bin Amr, who were determined to slay him for his offending remarks about the Prophet (peace be upon him).
Moreover, another notable Qurayshi leader, Umayyah bin Khalaf was killed by Bilal ibn Rabah, who faced severe persecution in Mecca at his hand. Allah stated: (Fight them; Allah will punish them by your hands and disgrace them and give you victory over them and heal the chests of a believing people).
The Quranic texts and prophetic traditions highlight the merits of the companions who witnessed the Battle of Badr. Allah stated: (There has certainly been for you in the two armies that met a sign. One was fighting in the cause of Allah, and another was disbelieving. They saw them as twice their own number by sight; and Allah supports with His victory whom He wills. Indeed, in that is a lesson for those of understanding). Moreover, Al-Bukhari narrated that the angel Gabriel addressed the Prophet (peace be upon him): “How do you count the people of Badr among you?” He replied: “They are among the best of Muslims”, to which the angel affirmed: “And similarly those who fought at Badr among the angels.”
In summary, the primary motives for the Battle of Badr included eliminating the threats to the Muslims, reclaiming their stolen property, and elevating Allah’s word. The battle ended with a significant victory for the Muslims against the polytheists.
Lessons and Insights from the Battle of Badr
It is crucial to note that the Prophet was only granted permission to fight after enduring prolonged suffering at the hands of the Quraysh, marked by mockery, slander, and conspiracies against his life. The battle against falsehood was imperative for the Muslims to alleviate their suffering and enable the dissemination of Islam’s message. This battle yielded numerous lessons and insights, including:
- The high morale and noble purpose of the combatants are pivotal factors in achieving victory; mere numbers and equipment are insufficient for guarantees.
- The leader should not coerce the army into battles but engage them in dialogue and listen to their concerns.
- The commander must appreciate the soldiers’ concerns for his safety, as the leader’s survival contributes to the overall success of the battle.
- Allah supports His faithful servants in their battles through divine assistance, such as angels and rain.
- A Muslim preacher strives to guide his adversaries, providing opportunities, as exemplified by the Prophet accepting ransoms from the captives.
It can be concluded that bolstering the army’s morale, seeking their counsel in battle strategy, adequately preparing, and relying on Allah (Glory be to Him) constitute fundamental elements of the Muslims’ victory.
Miscellaneous Information about the Battle of Badr
The Origin of the Name ‘Battle of Badr’
The battle was named after the location where it transpired; Badr is a well-known well situated between Mecca and Medina. Its name likely derives from one of the following two reasons:
- It was named after the moon that could be seen there due to the clarity of its water.
- It was named after the man who dug the well and resided around it, Badr bin Yakhld bin Al-Nadr.
Number of Muslims and Polytheists in the Battle of Badr
The number of Muslims in the Battle of Badr was 313, with some reports suggesting they numbered 314 or 317, while Sahih Muslim states 319. Among them were 61 from Aws and 170 from Khazraj, while the rest were migrants. Conversely, the polytheists’ forces were approximately 1,000 fighters.
The First Martyr Among the Helpers in the Battle of Badr
It is noteworthy that Harith bin Surakah was the first martyr to ascend on that day despite his young age. He was descended from the lineage of Al-Harith bin Adi bin Malik bin Aadi bin Amer bin Ghanem bin Aadi bin an-Najjar, and his mother was Al-Rubay’ bint Al-Nadr. His uncle was Anas ibn Malik (may Allah be pleased with him).
The Banner Bearer for the Muslims in the Battle of Badr
When the Prophet (peace be upon him) began organizing the army, he entrusted the banner to the noble companion Mus’ab (may Allah be pleased with him), a member of the Quraysh lineage, Mus’ab bin Umair bin Hashim bin Abdul Manaf. He was among the earliest converts to Islam and one of the first migrants to Medina. Ibn Abdul Barr (may Allah have mercy on him) mentioned in his book Al-Isti’ab: “Historians unanimously agree that the standard of the Messenger of Allah (peace be upon him) during the Battle of Badr and the Battle of Uhud was in the hands of Mus’ab bin Umair.”
In conclusion, the Battle of Badr got its name from the location where it occurred, the number of Muslims present was approximately 314, while the polytheists were around 1,000. Harith bin Surakah was the first martyr, while Mus’ab bin Umair was the bearer of the battle standard.