Introductory Discussion Relevant to the Battle of Badr

In this very year, during the month of Ramaḍān, the battle of Badr took place. Since this war is in many respects, an extremely significant occurrence in the history of Islām, it is necessary to cast a glance upon it with relatively more detail. Badr is the first formal war which took place between the disbelievers and Muslims and its effects also proved to be immensely vast and deeply influential. It is for this reason that the Holy Qur’ān has named this day “Yaumul-Furqān”, i.e., a day of distinction between truth and falsehood, and claims that this was the very punishment which had been foretold by the Holy Prophet(sa) to befall the Quraish of Makkah, prior to the migration. In the current age, various research scholars have differed in their opinion regarding the stimulating factors of the battle of Badr. It is this very difference of opinion that we wish to briefly examine in this introductory discussion. Historians generally believe, and among the pioneers there is not a single historian who disagrees, that the Holy Prophet(sa) received news that a trade caravan of the Quraish was returning from Syria to Makkah under the command of Abū Sufyān, and that the Holy Prophet(sa) left Madīnah to intercept this very caravan. However, when the Holy Prophet(sa) reached Badr, he was informed that a grand army of the Quraish had arrived from Makkah, after which the caravan escaped, and the Muslims came into conflict with the army of the Quraish. On the other hand, at the present time, an honourable man from the Aḥmadiyya Muslim Community of Qādiān, named Maulawī Sher ‘Alī Ṣāḥib B.A., in the Review of Religions (Qādiān) of 1910, as well as a renowned historian of India named Maulānā Shiblī Nu‘mānī, in his Sīratun-Nabī(sa), have expressed the view, deducing by various Qur’ānic verses and other testimonies, that the Muslims had been informed of the army of the Quraish while they were still in Madīnah. Furthermore, they suggest that it was with this intention that they went forth from Madīnah, and the notion that they set out for the caravan is incorrect. As such, Maulānā Shiblī Nu‘mānī summarises his opinion as such:

“It was publicly announced in Madīnah that the Quraish were approaching Madīnah with a grand army. The Holy Prophet(sa) decided to stand up in defense and the campaign of Badr took place.”1

As far as the issue of a question being raised against the individual ethics of the Holy Prophet(sa) and the collective ethics of the Muslims is concerned, this difference of opinion does not hold great significance. It is immaterial as to whether the Companions had set out to intercept the caravan or if the objective was to fight the army of the Quraish, or even if they had received news of the two and were conscious of both. Irrespective of the intended objective, as we have already proven in the fundamental discussion on Jihād, both objectives were absolutely legitimate and permissible. No sensible and unprejudiced individual can raise an allegation in this regard. However, from a historical and academic perspective, this difference of opinion has taken on the form of an interesting discussion, and no scholarly historian can act indifferently towards this issue; and then, research into the authenticity of historical accounts is also an additional responsibility. However, the difficulty is that in order to fully discuss and analyse this issue, a lengthy treatise would be required, which cannot be accommodated by a book purely on history. The truth is that I had written a detailed article on this discussion, but removed it with the idea that an article of this nature is actually related to the topic of ‘Ilmul-Kalām,2 and should not become a part of history in general. Hence, now I shall very briefly present my research on this issue and then return to the actual subject at hand. I have deeply contemplated upon both views in this respect. However, although I look upon the research of Maulawī Sher ‘Alī Ṣāḥib and Maulānā Shiblī with regard, unfortunately, I differ with these honourable men in certain respects. In my opinion, the actual reality lies exactly between these two views. In other words, according to my investigation, on the one hand, modern-day research is correct in the assertion that it was in Madīnah that the Holy Prophet(sa) had received news of the arrival of the army of the Quraish. On the other hand however, the belief of historians in general is not at all incorrect either, in that the Companions (i.e., most companions as shall soon become evident), had only set out with the intention of intercepting the caravan and they found out about the army of the Quraish only after reaching close to Badr. As far as I have contemplated, the Holy Qur’ān as well as history and the Aḥādīth all support my view. In actuality, our current day research scholars have not taken the Qur’ānic evidence into account entirely. They have only accepted a part of it (which apparently seems to contradict historical accounts, although, it is not actually opposed to it either, and only tells of an additional detail not present in history); and have practically disregarded all of the historical accounts as if they amount to nothing. As a matter of fact, other parts of the Qur’ān itself affirm these historical accounts, and except for one additional detail to which the Holy Qur’ān alludes, in all other details, the Qur’ānic and historical accounts concur with one another, and there is no discrepancy at all. Putting the details to one side, the extract of the historical account, which is proven by authentic narrations, and supported by authentic Aḥādīth, is that on the occasion of Badr, the Companions set out only to intercept the caravan, and it was when they reached close to Badr that they found out about the army of the Quraish. As such, this battle between the army of the Quraish and the Muslims took place unexpectedly. Now, in comparison to this historical account, we cast a glance upon the Holy Qur’ān to determine what it states in this regard. Hence, in Sūrah Anfāl, Allāh the Almighty states:

“O Messenger! Just as it was your Lord Who rightfully brought you forth from your house (Madīnah), while a party of the believers considered this going forth as being an extremely difficult and delicate task; so too your enemy came forth fighting against you in the way of truth, after it had become manifest (i.e., the message had been incontrovertibly conveyed to them as per divine custom), and the acceptance of truth unto them was as though they were being driven to death, which they could see before their eyes. And O ye Muslims! Remember the time when Allāh the Almighty promised that you would definitely attain victory over one of the two parties of the disbelievers (the army and the caravan), and you hoped for your encounter to take place with that group which would cause you less difficulty and hardship (i.e., the caravan). However, (by having you fight the army) Allāh desired to fulfill his prophecy by establishing the truth and to cut off the root of the disbelievers (by destroying the leaders of the disbelievers)3.....And remember when you had reached the nearer bank of the valley of Badr, and the army of the Quraish was on the farther bank (i.e., the both of you happened to encounter each other), and the caravan was below you (and escaped to Makkah, i.e., the caravan escaped, while you suddenly encountered the army, and all of this was due to divine control). And if it were left upon you to decide the time of battle (due to your being weak in terms of worldly means), you definitely would have differed regarding the time (i.e., although some of you would say that they are prepared to fight in any state, but there definitely would have been some to emphasize that the time of battle should be pushed back, so that they might develop full strength and then encounter the enemy for battle). However, (by bringing about your encounter with the Quraish) Allāh desired to accomplish the thing that He had decreed (i.e., so that He may fulfill the prophecy He had made regarding the destruction of the leaders of the disbelievers).....And then remember the time when in the field of battle, Allāh the Exalted made the disbelievers appear to you as few in your eyes (so that you would not lose heart), and made you appear as few in their eyes (so that they do not flee from battle either), and this was so that God might bring about the thing which He had decreed. And undoubtedly, to Allāh are all affairs referred (i.e., the supreme power of all things are in His hand and He may move the course of events however He so desires).”4

These Qur’ānic verses which have been unanimously accepted as relating to the battle of Badr, and I have added some words in order to elaborate upon their translation, present the following conclusive results:

1. FIRSTLY: When the Holy Prophet(sa) set out from Madīnah, there was a party from among the believers who considered this to be a difficult and sensitive task.

   SECONDLY: It was a desire of the believers to encounter the caravan. This cannot be said for all of them or most of them, but perhaps most.

   THIRDLY: This desire was not due to their inclination towards the wealth and goods of the caravan; rather, it was because their number was less, as was their equipment of war; and for this reason, the probability of being confronted by difficulty and hardship was also less.

   FOURTHLY: However, it was the will of Allāh the Exalted from the very beginning, for the Muslims to fight the army of the Quraish. This was so that the leaders of the Quraish, who had become worthy of being destroyed due to their persecution, tyranny and bloody designs, could be annihilated at the hands of such people who were apparently weak, as a divine sign; and so that the prophecy regarding their destruction may be fulfilled.

   FIFTHLY: For this purpose, the power of Allāh the Exalted was such that despite the inclination of the Muslims to encounter the caravan, the caravan managed to escape, and they were suddenly met by the army of the Quraish.

   SIXTHLY: This divine power was administered because in terms of worldly means, the Muslims were in such a weak state that if it was left to them to specify a time for battle, a party from among them would have definitely attempted to delay the time of battle; although it was the will of Allāh to have it take place at that time, and for a decision to be made there and then.

   SEVENTHLY: This divine power remained in effect even until the army of the Quraish and the Muslims encountered one another. Therefore, under this divine power, both armies came before one another in a state where both appeared to each other as being less than their actual number. This was to ensure that the Muslims would not lose heart, that the Quraish came forth courageously, and so that the battle took place.

These are the seven points which are conclusively ascertained from the Holy Qur’ān with regards to the issue under discussion. However, with the exception of number one, all of the other points just mentioned, are exactly the same as the historical account, and the same details have been mentioned as have been reported in authentic historical accounts and the Aḥādīth. Hence, there is no reason for us to disregard the historical account, because not only does it concur with the Holy Qur’ān, rather, by rejecting it, the Qur’ānic stance must also be rejected. This is a place for contemplation. What does the historical account state except that the Muslim army set out with the caravan in mind, but was suddenly confronted by the army of the Quraish? Does the Holy Qur’ān not also state the same; in that the Muslims desired the caravan, but Allāh had the Muslims suddenly encounter the army of the Quraish instead? Furthermore, the Holy Qur’ān states the reason for this as well, in that Allāh the Almighty did this under His power, so that the leaders among the disbelievers may be destroyed as a divine sign and the prophecy of their destruction may be fulfilled. In these circumstances, an attempt to establish that the Muslims set out from Madīnah itself with the intention of fighting the army of the Quraish, is equivalent to not only completely discarding numerous sound and authentic narrations of history and Aḥādīth, but also to declare the Qur’ānic statement, which has been given a central position by God the Exalted in the story of Badr, as being incorrect.

Hence, the truth is that the Muslims left with the objective of intercepting the caravan, but when they reached close to Badr, they suddenly or without a prior specification of time, encountered the army of the Quraish. Moreover, as we have already proven above, to set out in order to intercept the caravan is not at all objectionable. The reason being that firstly, this particular caravan which the Muslims had set out to pursue was not an ordinary caravan. Every man and woman from among the Quraish held shares in it.5 This demonstrates that with regards to this caravan, the intention of the chieftains of the Quraish was that this profit would be used in order to wage war against the Muslims; history proves that this very profit was used to prepare for the Battle of Uḥud.6 As such, the interception of this caravan was a necessary part of the tactics of war. Secondly, it was also necessary in general to intercept these caravans of the Quraish because they were armed and would pass by very close to Madīnah. The Muslims remained in constant danger of them and it was necessary to put an end to this. Thirdly, wherever these caravans would travel, they would heavily incite the tribes of Arabia against the Muslims, due to which the state of the Muslims was becoming more and more vulnerable; as such, blocking their passage was a part of their protection and self-defense program. Fourthly, the Quraish’s livelihood primarily depended on trade, and for this reason, the interception of these caravans was an excellent means by which to bring the Quraish to their senses, stop them from their acts of war, and to press them towards reconciliation and the establishment of peace. Furthermore, the purpose of intercepting these caravans was not to pillage and plunder. On the contrary, as the Holy Qur’ān clearly states, in this specific campaign, the Muslims were not interested in the caravan due to its wealth; rather, it was because there was a lesser concern of difficulty and hardship in fighting it.

Now remains the issue of that point which has been mentioned by the Holy Qur’ān in addition to the historical account. Even this point cannot be declared as contradictory to history, because there is no such statement in the historical account which conflicts with this point. Albeit, this is an extra detail which we derive from the Holy Qur’ān and an indication has been made to this in various historical accounts as well. In any case, this is the only detail which may be considered as requiring an elaboration from a historical perspective. According to the Qur’ānic exposition, this detail is that when the Holy Prophet(sa) set out from Madīnah, at the time, there were some Muslims who considered this campaign of the Holy Prophet(sa) to be a difficult and sensitive task. The question which naturally arises is: which factor resulted in the development of this feeling in the hearts of the Companions? If it was merely the interception of the caravan that was in mind, then in the presence of a devoted community of over 300, this feeling would not have existed. Hence, this proves that along with the news of the caravan there was another thought as well which worried the Companions. What was that thought exactly? The answer to this question is not clearly ascertained from history, nor has the Holy Qur’ān clearly mentioned it. Hence, in this respect a presumption must be made, but luckily, it is not difficult to do so, because history and the Holy Qur’ān have both alluded to the army of the Quraish in parallel to mention of the caravan. In this entire account, if there is anything which seems that it could have possibly instilled fear in the hearts of the Muslims, then it was the news of the army of the Quraish. Hence, it must be accepted that the news of the army of the Quraish must have also been received whilst still in Madīnah. As a result of this, the fear probably clung to the Muslims that if they encountered the army, then they would be made to confront severe hardship. This is the deduction which has been made from this verse, and I consider this deduction to be an excellent one. In light of this verse it must be accepted that news of the imminent arrival of the Quraish must have been received while still in Madīnah. However, the generality which has been inferred from this deduction is not at all correct. In other words, to infer from this verse that all or most of the Muslims had received news in Madīnah; and all of them or most, had set out from Madīnah on the basis of this knowledge, is definitely erroneous. The reason being that in addition to this, the remaining narrative of the Holy Qur’ān and a majority of the historical accounts categorically reject this notion. Even the verse under discussion does not accept such a generality because it is clearly mentioned in the verse that this feeling was only present within some companions, as is evident from the word . That is to say, that only a few companions were worried about the Holy Prophet(sa) setting out. All or most of the Companions were not worried. Hence, it is proven that in light of the Holy Qur’ān only a few Companions had received news of the army of the Quraish in Madīnah, and most were unaware. This is a probability, which does not contradict the remaining narrative of the Holy Qur’ān and historical account. It is very likely that when news of the army of the Quraish reached Madīnah, due to some wisdom, the Holy Prophet(sa) only revealed this knowledge to a few selected Companions, and a majority of the Muslims remained unaware; and it was in this very state that they set out from Madīnah, only with the caravan in mind, and then upon reaching close to Badr, they suddenly encountered the Quraish. It is this probability which seems to be correct because the remaining narrative of the Holy Qur’ān supports this idea, and indications to this affect can also be found in history and the Aḥādīth. As such, the Holy Prophet(sa) especially sought the counsel of the Companions prior to setting out from Madīnah, and he acted upon this counsel in such a manner that the Anṣār would also become prepared to set out with him. In this manner, the Holy Prophet(sa) was able to gather a larger force,7 although the Anṣār had not yet participated in any campaign prior to this.8 Then, upon reaching close to Badr, news of the army of the Quraish was received from an Abyssinian slave, but the Companions were skeptical of this intelligence and considered it to be a lie. However, the Holy Prophet(sa) accepted this news immediately, and without hesitation said, “This slave speaks the truth.”9 And the list goes on. All of these details are a testimony that the Holy Prophet(sa) was aware of the arrival of the army of the Quraish beforehand. However, the Companions were unaware, except for those selected Companions who may have been informed of this news by the Holy Prophet(sa), according to the Qur’ānic narrative.

Now, the only question which remains to be solved is whether it was possible for the Holy Prophet(sa) to have received news of the army of the Quraish, while he was still in Madīnah. Then, if the Holy Prophet(sa) had received this news, why did he convey this to only a few Companions and a majority of them remained unaware? As such, the first answer to this is that indeed, it was possible, because the Holy Prophet(sa) was a Prophet and Messenger of Allāh the Exalted. The word of God was revealed upon the Holy Prophet(sa), and history proves that many a time, divine revelation would inform the Holy Prophet(sa) of occurrences which were yet to take place or were of the unseen. Hence, upon this occasion as well, if the Holy Prophet(sa) happened to be informed by divine revelation that an army of the Quraish was approaching, then this would be nothing surprising. In relation to the occurrences of the life of the Holy Prophet(sa), this occurrence would be considered a very minor one. Moreover, sometimes a revelation of this nature, which contains a prophecy, requires an interpretation. At times, the complete understanding of this is not even endowed to the recipient himself, prior to the occurrence. For this reason, it is possible that out of precaution, the Holy Prophet(sa) conveyed this divine news only to selected Companions, and a majority of the Muslims were kept unaware, so that they were not demoralized in any way by this news. It is established from the Holy Qur’ān as well, that on another occasion during this very war, in order to prevent discouragement, by His power, God made the army of the Quraish appear much less than its actual number in the eyes of the Muslims. The second answer to this is that even in light of apparent circumstances, it was absolutely plausible that news of the army of the Quraish was received by the Holy Prophet(sa), while he was still in Madīnah. This is because history proves that when the emissary of Abū Sufyān reached Makkah, the Quraish spent three days in preparation.10 Then, it took an additional eight or nine days to reach Badr.11 This is a total of eleven or twelve days. Despite this, when the Muslim army arrived at Badr, the army of the Quraish had already arrived there. Since the Holy Prophet(sa) had arrived at Badr on the 16th of Ramaḍān, for this reason it must be accepted that the army of the Quraish perhaps arrived there on the 15th. Now if eleven or twelve days are subtracted from these fifteen days to account for preparation and journey, the definite conclusion which is derived is that the Quraish intended to go forth from Makkah on the 3rd or 4th of Ramaḍān. On the other hand, both in terms of rationality and in light of narrations, the date upon which the Muslim army set out from Madīnah, is proven to be the 12th of Ramaḍān.12 In other words, between the preparation of the Quraish and the departure of the Holy Prophet(sa) from Madīnah, there was a time span of a full eight or nine days. During this time, news of the army of the Quraish could have very easily reached Madīnah. As a matter of fact, this time span was enough for an individual to travel from Makkah to Madīnah and then return from Madīnah to Makkah as well, because history establishes that a swift rider, who was free from all kinds of load, could reach Madīnah from Makkah on the third or fourth day.13

If the question is: who passed on this news from Makkah? The answer to this question is that weak and poor Muslims were still present in Makkah, who could arrange for the transmission of intelligence in such a dangerous atmosphere. In addition to this, ‘Abbās bin ‘Abdil-Muṭṭalib, the biological paternal uncle of the Holy Prophet(sa), still resided in Makkah. Furthermore, history proves that he would send all kinds of necessary information to the Holy Prophet(sa).14 As such, with regards to the Ghazwah of Uḥud, it is especially mentioned that on this occasion, ‘Abbās secretly sent word to the Holy Prophet(sa) about the army of the Quraish. He settled with his emissary that this news would be conveyed to Madīnah within three days. As such, the emissary did in fact reach Madīnah within three days, and the Holy Prophet(sa) received news of the army of the Quraish in due time. In the beginning, the Holy Prophet(sa) only conveyed this news to a few selected Companions and made an announcement later on.15 In such circumstances, is it not probable, rather, I would say, is it not very likely that on the occasion of Badr as well, a secret letter from ‘Abbās reached the Holy Prophet(sa); and then, in order to prevent discouragement from spreading among the Muslim masses, the Holy Prophet(sa) mentioned this news only to selected Companions, and kept it secret from the Muslim masses? As a matter of fact, due to the circumstances which have been mentioned above, to maintain secrecy in this manner on the occasion of Badr was even more necessary. Then, this secrecy was easier to maintain in Badr as opposed to Uḥud, because on this occasion, news of the arrival of the caravan was present as well, due to which, news of the army of the Quraish could be easily concealed, until the end. This is why we see that on the occasion of Uḥud, news of the letter of ‘Abbās was disclosed, because although secrecy could be maintained in the beginning, but by the end, there was no choice but to reveal it. At the occasion of Badr, this news remained completely hidden until the end. Furthermore, it is possible, rather, very likely that according to divine will, the mention of which can be found in the Holy Qur’ān as well, the Holy Prophet(sa) considered this secrecy to be necessary until the end.

In summary, it is evident by a study of the Holy Qur’ān, history and the Aḥādīth, that the common belief of most historians that the Holy Prophet(sa) and all of the Muslims went forth from Madīnah only with the caravan in mind, and were completely unaware of the news regarding the army of the Quraish, is incorrect. Similarly, the opinion of our current day research scholars that all of the Muslims were aware of the imminent arrival of the army of the Quraish, and it was based on this news that they set out from Madīnah, is also incorrect. Rather, the truth is that prior to setting out from Madīnah, news of both the army and caravan had reached the Holy Prophet(sa). However, due to wisdom, the arrival of the army was kept a secret, and except for a few selected Companions, who were perhaps only from among the most eminent of the Muhājirīn, the rest of the Muslims remained completely unaware of this. It was in this very state that they set out from Madīnah, until they reached close to Badr, and suddenly encountered the army of the Quraish.

Now, the question as to what resulted in the battle of Badr, from the perspective of the disbelievers, i.e., under what fundamental purpose did the army of the Quraish set out from Makkah? In regards to this, the Holy Qur’ān alludes to the following reality:

“O ye Muslims! be not like those disbelievers who came forth from their homes arrogantly and to make a display of themselves; and their purpose was to create hindrances in the religion of Allāh by force. However, Allāh encompassed their designs leaving them frustrated and unsuccessful.”16

It is ascertained from this verse that irrespective of whether there was a prompting factor or not, in this campaign, the actual fundamental purpose of the Quraish of Makkah was based on the bloody designs they held for Islām and the Founder of Islām. Security of the caravan or the idea of revenge for the murder of ‘Amr bin Ḥaḍramī, were merely a ruse by which they incited the masses, and managed to maintain their vehemence. History also supports this very notion. As such, upon receiving news of the danger of the caravan, instead of setting out immediately, the Quraish departed three days later, fully prepared with all of their equipment and supplies. Furthermore, despite receiving news that the caravan had safely escaped, they insisted upon arrogantly marching forward. Then, in the very field of battle when some people proposed that they abstain from war, Abū Jahl and others very harshly insisted upon fighting, and as a result, everyone agreed. All of these factors are conclusive testimony of the fact that in actuality, securing the caravan or the idea of seeking revenge for the murder of ‘Amr bin Ḥaḍramī, were merely excuses. The actual objective was to erase Islām and annihilate the Muslims.

After this fundamental discussion, we begin to mention the events of the battle of Badr. However, we request our readers to refer to this fundamental discussion once again after studying the events of Badr. The reason being, that after learning the events of the battle of Badr, this discussion can be understood more easily.