The Life of Muhammad

by M. Husayn Haykal

  Chapter 13

  The Great Battle of Badr

  The expedition of ‘Abdullah ibn Jahsh constitued the crossroads of Islamic policy. It was the occasion when Waqid ibn ‘Abdullah al Tamimi shot an arrow at ‘Amr ibn al Hadrami and killed him, thus shedding blood by a Muslim hand for the first time. It was in regard to this sortie that the Qur’anic verses constituting the Islamic position on war and fighting were revealed. And it was in consequence of this revelation that fighting was permitted, but only against those who seek to compel the Muslims to renounce their religion and who stand in the way of calling men unto God. The same expedition constituted also the crossroads of Muslim policy toward Quraysh, for it now opened the door for the two parties to compete in military power and strength as they had done formerly in word and idea. It was after that expedition that the Muslims began to think seriously of extracting their goods from Quraysh by force and conquest. The Quraysh saw in this an opportunity to stir up the whole peninsula against Muhammad and his companions, and therefore accused them of the most heinous crime in the eyes of all Arabs, namely the desecration of the holy months. In the resultant situation, Muhammad became convinced that there was no more hope of reaching any kind of agreement with them. Toward the beginning of autumn of the second year A.H., Abu Sufyan led a great caravan toward al Sham. It was this trade which the Muslims had previously threatened when the Prophet-may God’s peace and blessing be upon him-joined the expedition to al ‘Ushayrah in person. When the Muslims reached that locality, the caravan of Abu Sufyan had passed two days earlier. The Muslims decided to withdraw and wait for the caravan’s return. When that time came and the caravan was supposedly in the vicinity of Madinah, Muhammad sent Talhah ibn ‘Ubaydullah and Said ibn Zayd to reconnoitre its where abouts. The two men ran in the direction of the usual trade route and arrived at the campsite of Kashd al Juhaniy in al Hawra’. There, they hid until the caravan passed. They returned quickly to Madinah in order to give Muhammad the information he asked for.

  The Muslims Mobilize for Badr

  Muhammad did not await the return of his two messengers from al Hawra’. He had already heard that the caravan in question was a very large one and that practically all the Makkans were involved in the trade it carried since all Makkan capitalists had already bought a share in it. The goods the caravan carried were estimated at 50,000 dinars. Muhammad feared that if he were to await the news of his two messengers, the caravan would pass him by on its return to Makkah as it had passed him by on its northward trip to Syria earlier. Consequently, he called the Muslims together and addressed them in the following words: “Yonder is the caravan of Quraysh, Mobilize your forces and seek to capture it. Perhaps God may give it to you as booty.” Some Muslims responded and others did not. Some non-Muslims were anxious to join, but Muhammad prevented them from doing so until they had believed in God and his Prophet.

  Abu Sufyan’s Messenger to Quraysh

  On the other side, Abu Sufyan had also heard of Muhammad’s sortie to intercept his caravan on its way north to al Sham, and he was equally apprehensive that the Muslims would again attempt to do so on his return. He therefore sought to learn of their movements as assiduously as the Muslims sought to learn of his. He was especially apprehensive of the return trip because his trade, so far, had been particularly successful. The same al Juhaniy who played host to Muhammad’s messengers at al Hawra’ was asked by Abu Sufyan concerning the Muslims. Al Juhaniy did not tell the truth to Abu Sufyan; but this did not matter inasmuch as Abu Sufyan already knew as much about the Muslims as the Muslims knew about him. He feared a catastrophe because his caravan had but thirty or forty men to guard it. Anticipating danger, he decided to send Damdam ibn ‘Amr al Ghifari in haste to Quraysh with the message that Muhammad and his companions had set out to intercept the caravan and to appeal to them to send men for escort. As instructed by Abu Sufyan, just before he entered Makkah, Damdam cut off the ears of his camel, broke its nose, turned its saddle sideways, tore his own robe in front and in back, and entered the city standing on the back of his camel shouting

  “O People of Quraysh, your wealth and trade are being lost. Abu Sufyan and the caravan are being intercepted by Muhammad and his companions. Perhaps you may still catch them. Help! Help!” As soon as he heard the news, Abu Jahl called upon all Makkans to join in the rescue operation. He, a man of acid temper, eloquent speech, and strong insight, could inflame any audience. The Quraysh, however, were not in need of eloquent speeches to rise against Muhammad. Every one of them had a share in the trade this caravan carried.

  Old Enmity of Quraysh and Kinanah

  At the time, a group of Makkans felt that Quraysh had been too unjust toward its Muslim members for having compelled them to emigrate first to Abyssinia and then to Madinah. This group, hesitant to answer the call of Abu Jahl, simply hoped that the caravan would not be destroyed. This same group remembered that the Quraysh and Kinanah tribes were quite alienated from each other and were only waiting for an opportunity to avenge themselves against each other. They feared that should the Quraysh all go out to meet Muhammad and protect their caravan, the Banu Bakr of Kinanah might seize the opportunity to attack them from behind. This cautious judgment would nearly have carried the day against the appeal of Abu Jahl were it not for the arrival upon the scene of Malik ibn Ju’shum al Mudliji, a nobleman and leader of Banu Kinanah. He said, addressing the Makkans : “I deliver myself to you as a surety that Kinanah will not pounce upon you in your hour of need.” With this, the group supporting Abu Jahl and ‘Amir ibn al Hadrami for general mobilization and war against Muhammad and his companions, succeeded in convincing the Makkans in favor of war. No reason remained for any Makkan capable of fighting to stay behind, or for the incapable to equip and send somebody in his stead. None of the noblemen of the Quraysh stayed behind except Abu Lahab, who sent in his stead al ‘As ibn Hisham ibn al Mughirah in compensation for some four thousand dirhams the latter owed him which he was not able to pay back. ‘Umayyah ibn Khalaf, a very old and obese man, decided to stay behind. He was visited in the mosque by ‘Uqbah ibn Abu Mu’ayt and Abu Jahl. The first carried an incense burner; the second, instruments of beautification for women. ‘Uqbah placed the incense burner in Umayyah’s hands and said, “O Abu ‘Ali, fill your atmosphere with incense for you are a woman.” Abu Jahl handed over the instruments of beautification and said, “O Abu ‘Ali, beautify yourself for you are only a woman.” At this, Umayyah rose and said, “Buy for me the best and strongest camel in Makkah.” He rode it and joined the force. Because of this and like tactics, no man capable of bearing arms remained behind.

  The Path of the Muslim Army

  The Prophet, may God’s blessing be upon him, had started off from Madinah with his companions on the eighth day of Ramadan in the second year A.H. He had appointed ‘Amr ibn Maktum to lead the prayer in Madinah, and Abu Lubabah, whom he called back from al Rawha’, to govern Madinah in his place during his absence. The Muslim force was preceded by two black flags, and their camels counted seventy. Since three or four men were assigned to one camel, each one rode for only a brief while. Muhammad’s share in riding was like that of his companions. He, ‘Ali ibn Abu Talib, and Marthad ibn Marthad al Ghanawi had one camel assigned to them. Abu Bakr, ‘Umar, and ‘Abd al Rahman ibn ‘Awf shared another. The total number of men on this expedition amounted to three hundred and five. Eighty-three of them were Muhajirun, sixty-one belonged to al Aws, and the rest to al Khazraj. Their pace was swift because they feared Abu Sufyan would pass them by if they tarried. They arrived to a place called ‘Iraq al Zubiah where they found a Bedouin whom they asked concerning the caravan but could not learn anything from him. They continued on their march until they arrived at a valley called Dhafiran where they encamped. It was at this moment that the news reached them that the Quraysh had come out in force to meet them and protect the caravan. This news radically changed the situation. It was no more a question of intercepting- Abu Sufyan, his caravan, and the thirty or for
ty escorts who were no match for Muhammad and his companions. The whole of Makkah, led by its, nobles and elders, was out to protect its trade. If the Muslims were to catch up with Abu Sufyan, overcome his men and take away his camels and all they carried, would the Quraysh not follow and catch up with them, stirred up by this new attack of the Muslims and encouraged by their great numbers and armaments? Would they not catch up with the Muslims and fight them to the finish? On the other hand, if Muhammad were to return without victory, would not both the Quraysh and the Jews of Madinah realize his weakness and seek to take advantage of it? Would he then not have to compromise and, perhaps, suffer a Jewish tyranny in Madinah such as the Quraysh tyranny he had suffered in Makkah? In such eventuality, how could the revelation of truth and the religion of God ever become successful or achieve victory?

  Muhammad consulted the members of his expedition concerning the news just received. After Abu Bakr and ‘Umar presented their views, al Miqdad ibn ‘Amr stood up and said: “O Prophet of God, press forward toward that which Cod has shown you. We are with you. By God, we shall never say to you, as the Jews had said to Moses, ‘Go alone with your Lord and fight with Him for us, while we remain here and await your return.’ Rather, we say, ‘Go forth, you and your Lord to fight, for we are fighting with you.’” Al Miqdad’s speech was followed by silence. The Prophet said: “Speak out, O men, and give me your counsel.” He was especially anxious to hear al Ansar’s view who, on the day of al ‘Aqabah, pledged to protect him as they would their children and women but not to permit any aggression with him outside their own area. When al Ansar realized that he was waiting for them to speak, Sa’d ibn Mu’adh, their leader, rose and addressed Muhammad: “Does it seem, O Prophet of God, that you are seeking to hear our view?” The Prophet answered, “Indeed.” Sa’d said, “We have believed in you, and we have witnessed that what you have brought to us is the truth. We have covenanted with you to hear and to obey. Go ahead with whatever you decide, for we are with you. By Him who sent you as a prophet, if you lead us toward the sea, we shall enter into it with you and not one of us will stay behind. We do not fear that you cause us to face our enemy tomorrow. We shall hold fast to our ground and stand firm or press forward toward the enemy in solid ranks. We hope that God will show you such of our deeds as you may not be disappointed therein but may be proud of. Lead us forth with God’s blessing.” Sa’d had hardly finished his words when Muhammad ‘s face radiated with joy and his eyes shone with energy. He said: “Go forward and be optimistic; for God had premised me one of the twoeither the caravan or the Makkan army. By God, it is as though I see the enemy lying prostrate in the field.” When the force arrived at Dhafiran, Muhammad advanced on his camel alone and, reaching an old Bedouin settler in the area who did not know him, asked about Quraysh, as well as about Muhammad and his companions, and learned that the caravan of Quraysh was indeed close by.

  Reconnaissance and Espionage

  When Muhammad returned to his party, he sent ‘Ali ibn Abu Talib, al Zubayr ibn al ‘Awwam, and Sa’d ibn Abu Waqqas with a number of other companions to the well of Badr to seek out fresh news. The little group returned with two boys who, upon interrogation by Muhammad, revealed that the Quraysh army stood behind the hill on the further side. When they could not answer his questions regarding the strength of the Quraysh army, Muhammad asked how many animals they killed for food every day. The boys answered, “Nine on one day and ten on the other.” The Prophet concluded from this that their number must be between nine hundred and one thousand. He also learned from the two boys that the leaders of Quraysh were all present. Turning to his own companions he said, “There is Makkah confronting you with all its sons in one body.” It was therefore absolutely necessary, he thought, that Muslims mobilize all efforts, harden their hearts and wills, and prepare themselves for a battle so fierce that none would emerge victorious from it except those whose hearts were completely possessed by faith in God alone.

  Escape of the Caravan and Abu Sufyan

  As ‘Ali and his companions came back from Badr with the two youths and some information about Quraysh, two other Muslims went in a slightly different direction to seek news of the caravan. They came to a sandhill not too far from the springs of Badr. There they took a jug and went down to the spring to get some water. While they were there they overheard two maid servants involved in an argument in which the one was asking the other to pay back her debt to her; the latter answered that either on the next day or the day after the caravan would come for whom she would work, and she would earn enough to pay her back. The two men returned to Muhammad and reported what they heard. As the caravan approached the area, Abu Sufyan marched ahead reconnoitering the territory, apparently fearful that Muhammad might have preceded him to the place. When he arrived at the spring, he met Majdi ibn ‘Amr, whom he asked whether anyone had been seen in the vicinity. Majdi answered that he had not seen anyone except two idlers who stopped at the nearby sand dune, and pointed to the spot where the two Muslims stopped in order to get the water. Abu Sufyan came to the spot and found some refuse of their two camels. As he examined it, he found it contained grains which he recognized as coming from crops known to be grown and used in Madinah. He returned quickly to his caravan and altered its course. By leading it toward the sea coast with great speed, he managed to escape.

  The morrow arrived while the Muslims were still awaiting the arrival of the caravan. The news now reached them that the caravan had passed them by on a different route and that the Quraysh army were still in the vicinity close by. With this news, whatever hope for booty some of them may have entertained collapsed. The Prophet discussed with his companions whether or not they should now return to Madinah and not force a showdown with the Quraysh army. In this connection, the following verses of the Qur’an were revealed: “Now that God has promised that one of ‘the two’ shall fall to you, you wish that it would be the one devoid of strength or resistance. But, rather than easy booty, God wishes that the truth become supreme, that justice be done, and that the unbelievers be scattered.”[Qur’an, 8:7]

  Prospects of Battle

  For their part, the Quraysh asked themselves the same question. What need do they have to fight now that their caravan had escaped? Was it not better for them to return to their homes and to let the Muslims return to theirs empty handed? These were the thoughts of Abu Sufyan, who sent word to the Quraysh to this effect. He told them, “You have prepared for war and come out in strength in order to protect your caravan, your men, and your goods. God has saved all these. Return, then, home.” Some men agreed. Abu Jahl thought otherwise. To Abu Sufyan’s message, he responded, “By God, we shall not return home until we have come to Badr, spent three nights in eating good food, drinking wine, and reveling, that all Arabs may hear of our sortie, our strength, and continue to fear us.” The locality of Badr was the center of a seasonal gathering in that part of Arabia. For the Quraysh to withdraw soon after the escape of their caravan might be interpreted as fear of Muhammad and his companions. This event would increase Muhammad’s power and encourage the spread of his cause. Such would especially be the case as the expedition of ‘Abdullah ibn Jahsh, the killing of ibn al Hadrami, the capture of two Qurayshis, and Quraysh’s loss of the caravan were all common knowledge throughout the desert.

  The Muslims Camp at Badr

  There was some hesitation in the camp of Quraysh, whether to follow Abu Jahl or return home. Banu Zuhrah, under the leadership of al Akhnas ibn Shariq, listened to Abu Sufyan’s counsel and returned home; but they were alone. All the rest followed Abu Jahl in deciding to encamp as if in preparation for war and to consult with one another later on. They set up camp on the farthest side behind a sand dune which they took as center. The Muslims, on the other hand, having now missed the booty, decided together to stand firm should the enemy engage them. They hurried to the springs of Badr while a rain which fell upon them from heaven helped their quick advance to that place. When they reached the first water well, Muhamma
d dismounted with the intention of camping there. Cognizant of the area, al Hubab ibn al Mundhir ibn al Jamuh approached the Prophet and said: “O Prophet of God, is this spot where you have dismounted a place to which God has guided you and, therefore, may we neither step beyond it nor stay far behind it? Or is this simply a question of ordinary war strategy, of measures and moves and counter measures and moves?” Muhammad answered, “It is indeed the latter, just as you said.” Al Hubab then said, “O Prophet of God, this is not a good place to be. We should move forward until we reach the well closest to the enemy. There we would bring a trough to it to fill with water and then fill the well with sand. We would fight the enemy; and when we withdraw we would be able to drink, whereas they would not.” Muhammad, immediately agreeing, rose to go forward with his force. He sent a reminder to all his companions that he is but a man like them, that all decisions have to be taken by all of them in consultation with one another, that he will not decide anything without them finally, and that he stands in great need of their good counsel.

  Building a Booth for the Prophet