Now we begin to mention the events of the battle of Badr. It has already been mentioned that after the prophetic migration, the Quraish of Makkah had begun making preparations to attack Madīnah and utterly destroy the Muslims. Furthermore, the chieftains of the Quraish unjustly exploited the occurrence of the murder of ‘Amr bin Ḥaḍramī, which took place during the Sariyyah of the Valley of Nakhlah, in order to further ignite a dangerous fire of enmity against the Muslims, in the hearts of the disbelieving masses. In the likeness of an individual who forgets all the cruelties he inflicts upon others, but always remembers even the slightest discomfort he receives from someone else, even though it may possess a form of retribution, the Quraish of Makkah became even more fervently engrossed in their preparations to attack the Muslims and utterly destroy them. During that time, the Holy Prophet(sa) received news that a trade caravan of the Quraish of Makkah, accompanied by thirty, forty, or in light of various narrations, seventy men, was returning to Makkah from Syria, in the command of Abū Sufyān.1 Every man and woman especially held shares in this caravan. As a matter of fact, it is written that on this occasion, any item or sum, which could be invested in this venture, was put on stake.2 This demonstrates that the Quraish had perhaps decided that they would spend the profit of this trade venture, on expenditures of war against the Muslims. Therefore, the interception of caravans was an excellent means of bringing the barbaric Quraish to their senses and stopping them from their dangerous designs.
Secondly, their passing by Madīnah from so close, also posed many dangerous risks for the Muslims. Then, the specific characteristics of this caravan were such that if it had escaped safely, this could have been thought of as a precursor to the destruction of the Muslims. For this reason, upon receiving news, the Holy Prophet(sa) dispatched two Muhājirīn named Ṭalḥah bin ‘Ubaidullāh(ra) and Sa‘īd bin Zaid(ra), to obtain information. Furthermore, the Holy Prophet(sa) also informed the other Companions that they should remain prepared to set out for the interception of the caravan. However, it so happened, that Abū Sufyān also received word of this intention of the Holy Prophet(sa), or perhaps he apprehended this possibility himself. In any case, he dispatched a rider named Ḍamḍam towards Makkah, and emphatically instructed him to reach Makkah as soon as possible, and bring forth the army of the Quraish in order to protect the caravan and strike fear into the hearts of the Muslims. Moreover, as a precautionary measure, Abū Sufyān diverted from his actual route and moved towards the coast of the sea; and stealthily but quickly, began to proceed towards Makkah. When this emissary of Abū Sufyān reached Makkah, according to the Arab custom, he made himself appear extremely terrified and began to scream loudly saying, “O ye people of Makkah! Muḥammad(sa) and his Companions have set out to attack your caravan. Go forth and save it!”3 Upon hearing this news, the people became frightened and gathered around the Ka‘batullāh. Then, on this occasion, the chieftains of the Quraish capitalised on this opportunity, and delivered extremely provocative speeches against Islām and the Muslims. As a result, the hearts of the people became inflamed with a fervour of enmity towards Islām and they became firmly determined to attack the Muslims and utterly destroy them. At that time, the state of the Quraish’s fervour was such that they unanimously decided to set out with a very large army against the Muslims. It was decided that every such individual who was able to fight would participate himself, while every such individual who was unable to participate due to a constraint, would arrange for another person to be sent in his place. The chieftains of the Quraish were at the forefront of this proposal. There were only two individuals who hesitated in participating, and they were Abū Lahab and Umayyah bin Khalf. However, the reason for this hesitation was not due to any sympathy for the Muslims. Rather, Abū Lahab feared the dream of his sister ‘Ātikata bintu ‘Abdil-Muṭṭalib, which she saw only three days prior to the arrival of Ḍamḍam, indicating the destruction of the Quraish. Umayyah bin Khalf feared the prophecy of the Holy Prophet(sa) about his being slain, which he had learned of from Sa‘d bin Mu‘ādh(ra), in Makkah. However, since there was a concern that if these two renowned chieftains had remained behind this would have a negative effect on the disbelieving masses, the other chieftains of the Quraish provoked their passion and jealousy, and ultimately compelled them to agree. In other words, Umayyah became prepared himself and Abū Lahab paid a hefty sum to someone else to stand in his place. In this manner, after a preparation of three days,4 an army of over 1,000 fearless warriors was prepared to go forth from Makkah.
This army was still in Makkah when a few chieftains from among the Quraish thought that since relations between the people of Makkah and the Banū Bakr, which was a branch of the Banū Kinānah, were not favourable, there was a risk that in their absence they might take advantage of the situation and attack Makkah. Due to this thought, various people from among the Quraish began to waver. However, a chieftain of the Banū Kinānah named Surāqah bin Mālik bin Ja‘sham, who was in Makkah at the time, assured them saying, “I guarantee that no attack will be waged upon Makkah.” As a matter of fact, Surāqah was so vehement in his enmity towards Islām that in support of the Quraish, he even accompanied them all the way to Badr himself. However, when he saw the Muslims there, he was so awe-stricken that before the war began, he left his companions and fled. It is believed that the following verse of the Holy Qur’ān makes reference to this very occurrence:
“And when Satan declared the Quraish of Makkah as being correct in their opposition against the Muslims and would incite them.”5
Prior to going forth from Makkah, the Quraish went to the Ka‘bah and prayed, “O God! Grant succour to that party from among these two parties, which is more noble and more superior in Your estimation; and disgrace and humiliate the other.”6 After this, the army of the disbelievers departed from Makkah with great pomp and pride. All of the chieftains of the Quraish were present and as well as singing women who, with the recital of their poetic couplets and the beating of their drums, would incite jealousy and fervour, as they journeyed along. The chieftains of the Quraish considered this campaign to be a distinct national feat and arranged for the food that was required by the army enroute, at their own expense. As such, they would slaughter nine or ten camels daily in turns, to entertain the warriors.7 When this army reached Juḥfah, which was situated a little more than half-way to Badr, they received news through the emissary of Abū Sufyān, that the caravan had safely escaped the area of danger, and now it was no longer necessary for the army to proceed any further. On hearing this news, some people became prepared to go back. However, Abū Jahl and under the influence of his party, most of the people of the army, who had other intentions in mind, vehemently rejected this idea; and according to one narration8 they unanimously said, “By God! We shall definitely proceed to Badr and hold a festival there for three days, so that our awe may be forever established throughout the land, and people begin to fear us.”9 Hence, except for a few people who went back,10 the rest of the army proceeded with great pomp and pride. On the ninth day after leaving Makkah, (one day was lost due to an error in navigation)11, i.e., after eleven or twelve days of receiving news from Ḍamḍam, they reached the nearer bank of the valley of Badr, and setup camp. At that time, the army of the Quraish comprised 1,000 people who were well-armed with the most modern equipment of their time; having 700 camels and 100 horses. All of the riders as well as most warriors on foot, were clad in armour and had at their disposal a vast arsenal of weapons, containing many spears, swords, and bows and arrows.
Now, we leave the army of the Quraish for a short while and turn to Madīnah, in order to see how events were unfolding there. Upon receiving news of the caravan of Abū Sufyān, the Holy Prophet(sa) had sent two of his Companions in order to obtain information. However, they had yet to return when the Holy Prophet(sa) received secret intimation by some means that a powerful army of the Quraish was advancing from Makkah. Taking into consideration the weak state of the Muslims at the time and as per a general principle of war tactics, the Holy Prophet(sa) did not allow for this news to become public, so that the Muslim masses were not demoralised in any way. However, like a vigilant general, without disclosing this news, the Holy Prophet(sa) called for volunteers among the Companions in such a manner, that despite their knowing that this campaign was for the purpose of intercepting the caravan, many Companions became prepared to set out with the Holy Prophet(sa). Even the Anṣār, who according to the second Bai‘at at ‘Aqabah, were considered responsible for the security of the Holy Prophet(sa) only in the case that Madīnah was attacked; and who until now had not participated in any Ghazwah or Sariyyah,12 readily agreed to participate in this Jihād. Hence, it is narrated that the Holy Prophet(sa) established a body in Madīnah, and sought council from his Companions. Ḥaḍrat Abū Bakr(ra) and Ḥaḍrat ‘Umar(ra) delivered passionate addresses, but the Holy Prophet(sa) did not react to them in any way. From this, the chieftains of the Anṣār understood that the speech of the Holy Prophet(sa) was directed to them. As such, Sa‘d bin ‘Ubādah(ra), chieftain of the Khazraj, delivered a passionate address and said, “O Messenger of Allāh! The Anṣār are ready to offer any service, and are prepared to go wherever you command.” After this, the Holy Prophet(sa) publicly called for volunteers and a party of the Anṣār and Muhājirīn prepared to set out with the Holy Prophet(sa).13 However, since the general impression existed that this campaign was directed towards the caravan, many Companions did not participate, in the thought that if this was merely an issue of the interception of a caravan then so many people were not required.14 On the other hand, those select Companions who had been informed by the Holy Prophet(sa) that the army of the Quraish was advancing, but had been ordered to silence, felt anxiety as to whether they would be able to fulfill the important duty of protecting the Holy Prophet(sa) in the case of an encounter with the army of the Quraish on this occasion. As such, it is with these very people in mind that the Holy Qur’ān states the following:
“A group of the believers were averse to the Holy Prophet(sa) setting out from Madīnah (taking into account their own apparent strength), and considered this to be a difficult and delicate situation.”15
However, as this was the decision of their Master, they eagerly stood up with heartfelt passion. By this time, although the two Companions who had been sent by the Holy Prophet(sa) to gather intelligence had not yet returned, but since news of the army of the Quraish had been received, the Holy Prophet(sa) did not deem it appropriate to wait any longer. Therefore, on Saturday 12th of Ramaḍān, the Holy Prophet(sa) set out from Madīnah in the name of God, with a party of the Anṣār and Muhājirīn.16 Among the most eminent of Companions who were unable to participate in this Ghazwah, the name of Ḥaḍrat ‘Uthmān bin ‘Affān(ra) has been mentioned particularly. During those days, since his wife Ruqayyah, the daughter of the Holy Prophet(sa) was severely ill, the Holy Prophet(sa) instructed him to remain in Madīnah, to take care of her. Similarly, Sa‘d bin ‘Ubādah(ra), head chieftain of the Khazraj, was also unable to participate, due to his falling ill, exactly during this period.17 Usaid bin Ḥuḍair(ra), chieftain of the Aus tribe, was also unable to participate due to some unforeseen constraint. Due to the reason that Ṭalḥah bin ‘Ubaidullāh(ra) and Sa‘id bin Zaid(ra) had not yet returned from their scouting mission, they remained deprived of physically participating in the battle as well. The rest of the eminent Companions mostly rode alongside the Holy Prophet(sa) in this campaign.
After setting out from Madīnah, the Holy Prophet(sa) ordered the setup of camp after a few miles, and inspected his army. Minors who had come along in their eagerness to ride with the Holy Prophet(sa) in this campaign, were sent back. ‘Umair(ra), the younger brother of Sa‘d bin Abī Waqqāṣ(ra) was also a minor. When he heard of the instruction that minors were to be sent back, he hid among the ranks. Eventually, however, his turn came and the Holy Prophet(sa) ordered him to return. Upon this, ‘Umair(ra) began to weep, and upon witnessing his extraordinary eagerness, the Holy Prophet(sa) allowed him to remain.18 The Muslim army was a little over 310, among whom a little over 60 constituted the Muhājirīn, and the rest were the Anṣār.19 However, the state of destitution was such that throughout the entire army there were only 70 camels and 2 horses, and the Muslims would ride on them in turns. Even the Holy Prophet(sa) did not have his own mount, and he was forced to mount and demount in turn with others. The Companions of the Holy Prophet(sa) emphatically insisted that, “We shall walk, but his Holiness should remain mounted.” The Holy Prophet(sa) did not agree, and smiled saying, “I am as much able to walk as you, nor am I less eager than any of you in attaining spiritual reward. Why then should I not take my turn?”20 Throughout the army, only six or seven people were clad in armour and even their remaining military equipment was meagre and defective. Therefore, after he had made his inspection and such, the Holy Prophet(sa) marched on. The Holy Prophet(sa) had only proceeded a small distance, when an individual who was an idolater, presented himself before the Holy Prophet(sa) and submitted, “I desire to march with you and participate in war.” Upon seeing him, the Companions were immensely delighted, because this individual was particularly renowned for his bravery and valour. However, the Holy Prophet(sa) turned him back saying, “On this occasion, I do not wish to employ the services of an idolater.” After some time, that same person returned, but was met with the same answer. He presented himself a third time and offering his services said, “I believe in Allāh and His Messenger.” Upon this, the Holy Prophet(sa) said, “Now you are most welcome to accompany us.”21
Upon departing from Madīnah, the Holy Prophet(sa) appointed ‘Abdullāh bin Ummi Maktūm(ra) as the Amīr of Madīnah in his absence. However, when the Holy Prophet(sa) reached close to Rauḥā’, which is situated at a distance of 36 miles from Madīnah, perhaps in the consideration that ‘Abdullāh(ra) was a blind man, and news of the imminent arrival of the army of the Quraish demanded that in his own absence the administration of Madīnah should remain strong, the Holy Prophet(sa) appointed Abū Lubābah bin Mundhir(ra) as the Amīr of Madīnah and sent him back. It was ordered that ‘Abdullāh bin Ummi Maktūm(ra) would only remain to be the Imāmuṣ-Ṣalāt, while Abū Lubābah would oversee matters of administration. ‘Āṣim bin ‘Adiyy was appointed as a separate Amīr to oversee the additional population of Madīnah, i.e., Quba’. It was from this very place that the Holy Prophet(sa) sent two Companions named Basbas and ‘Adiyy towards Badr, in order to gather intelligence with respect to enemy movements; and instructed that they return swiftly with intelligence.22 Proceeding forth from Rauḥā’ when the Companions reached Zafrān, passing through one side of the Valley of Ṣafrā’, which is only one Manzil23 short of Badr, news was received that a powerful army of the Quraish was advancing from Makkah. Since the time for maintaining secrecy had now passed, the Holy Prophet(sa) gathered all of the Companions and informed them of this news. Then he sought their council as to what should be done. Some Companions submitted, “O Messenger of Allāh!, taking into consideration our apparent means, it seems more appropriate to confront the caravan, because we have not yet fully prepared ourselves to fight the army.” However, the Holy Prophet(sa) did not approve of this suggestion.24 On the other hand, when the most eminent from among the Companions heard this suggestion, they would stand up and deliver passionate addresses and submitted that, “Our lives and our wealth belong to God. We offer ourselves to serve on any front.” As such, Miqdād bin Aswad(ra), who was also known as Miqdād bin ‘Amr(ra) said:
“O Messenger of Allāh! We are not like the disciples of Moses(as) so that we should tell you, ‘Go thou and thy Lord and fight, and here we sit.’ Rather, we affirm that you may go wherever you wish, we are with you, and shall fight to your right, and to your left, and in front of you and behind you.”
When the Holy Prophet(sa) heard this address, his blessed countenance began to glow with joy.25 Yet, despite this, the Holy Prophet(sa) waited for a comment from the Anṣār, and desired that they should also say something. This was because the Holy Prophet(sa) thought that the Anṣār perhaps believed that according to the Bai‘at at ‘Aqabah, their obligation was to stand up in defense only, in the case that Madīnah was attacked. Hence, despite such passionate addresses, the Holy Prophet(sa) would continue to seek counsel as to what should be done. Sa‘d bin Mu‘ādh(ra), chieftain of the Aus, understood this desire of the Holy Prophet(sa) and submitted on behalf of the Anṣār:
“O Messenger of Allāh! Perhaps it is our counsel that you seek. By God!, when we have believed in you as being truthful, and have placed our hands in your hand, then go forth wherever you desire, we are with you. We swear by that Being, Who has sent you with the truth, that if you order us to dive into the sea, we shall dive into it, and not a single one of us shall hold back. God-willing, you shall find us steadfast in battle and shall witness from us that which shall be the delight of your eyes.”
When the Holy Prophet(sa) heard this address he was overjoyed and said:
“Go forth then in the name of Allāh, because Allāh has promised me that He shall definitely grant us victory over one of these two parties (i.e., the army and the caravan). I swear by God that at this very time I am witnessing the places where the enemy men shall fall after being slain.”26
Upon hearing these words of the Holy Prophet(sa), the Companions were pleased, but they also submitted in astonishment:
“O Messenger of Allāh! If you had known of the army of the Quraish from before, why then did you not mention to us the prospect of war in Madīnah, so that we may have prepared before setting out.”27
However, despite this news and counsel, and despite this glad-tiding conveyed by the Holy Prophet(sa) from on high, which indicated that the Muslims would definitely attain victory over one of these two parties, until now, the Muslims had as yet, not found out which party they would encounter. They realised the possibility of confronting one of these two groups, and naturally desired to encounter the weaker of the two, i.e., the caravan.
After this counsel, the Holy Prophet(sa) began to swiftly advance towards Badr, and when he neared Badr, motivated by some feeling, which narrations have not disclosed, the Holy Prophet(sa) seated Ḥaḍrat Abū Bakr(ra) behind himself, and proceeded ahead of the Muslim army. At that time, the Holy Prophet(sa) encountered an old bedouin, from whom the Holy Prophet(sa) gathered during the course of conversation, that the army of the Quraish had reached very close to Badr. Upon hearing this news, the Holy Prophet(sa) returned and dispatched Ḥaḍrat ‘Alī(ra), Zubair bin Al-‘Awwām(ra) and Sa‘d bin Abī Waqqāṣ(ra) and others to gather information. When these people arrived at the Valley of Badr, suddenly they noticed that a few Makkans were collecting water from a spring. These Companions attacked this party, taking captive an Abyssinian slave and brought him to the Holy Prophet(sa).28 At the time, the Holy Prophet(sa) was engaged in Ṣalāt. When the Companions noticed the Holy Prophet(sa) engaged in Ṣalāt, they began to interrogate the slave themselves, inquiring as to the whereabouts of the caravan of Abū Sufyān.29 Since this Abyssinian slave had come along with the army and was unaware of the caravan, he responded that, “I am unaware of Abū Sufyān, but Abul-Ḥakam i.e., Abū Jahl, ‘Utbah, Shaibah and Umayyah, etc., have encamped on the opposite side of the valley.” The Companions, who were more inclined to the caravan, thought that he was lying, and desired to deliberately conceal the whereabouts of the caravan, upon which a few people began to beat and strike him. However, when they would strike him, due to fear, he would say, “Alright, I shall tell you.” When they would release him, he would reiterate his initial response that, “I am unaware of Abū Sufyān, but Abū Jahl, etc., are present nearby.” When the Holy Prophet(sa) heard this during his Ṣalāt, he quickly finished his Ṣalāt and forbade the Companions from beating him and said, “When he tells the truth, you beat him and when he lies, you release him.” Then, the Holy Prophet(sa) gently inquired himself, “At this time, where is the army positioned?” He responded, “On the opposite side of the hillock before you.” The Holy Prophet(sa) inquired, “How many men are there in the army?” He responded, “A multitude, but I am unaware of the exact figure.” The Holy Prophet(sa) said, “Alright, then tell me how many camels are slaughtered daily for consumption?” “Ten,” he responded. The Holy Prophet(sa) turned to the Companions and said, “It seems as if they are a force of 1,000 men.”30 This estimate actually turned out to be correct.31 Then, the Holy Prophet(sa) inquired of the slave, “Which people from among the chieftains of the Quraish are present?” He responded, “There is ‘Utbah, Shaibah, Abū Jahl, Abul-Bakhtarī, ‘Uqbah bin Abī Mu‘īṭ, Ḥakīm bin Hizām, Naḍr bin Ḥārith, Umayyah bin Khalf, Suhail bin ‘Amr, Naufal bin Khuwailid, Ta‘īmah bin ‘Adiyy, Zam‘ah bin As‘ad, etc., etc.” The Holy Prophet(sa) addressed the Companions saying:
“Here you are! Makkah has thrown before you its greatest heroes.”32
These were immensely intelligent and wise words, which the Holy Prophet(sa) uttered spontaneously. The reason being, that instead of the weaker Muslims becoming disheartened upon hearing the names of so many renowned chieftains of the Quraish, these words, led their faculty of perception to believe as if God had sent these leaders of the Quraish, to serve as prey for the Muslims.
The place where the Muslim army encamped was not ideal. At this, Ḥabbāb bin Mundhir(ra) inquired of the Holy Prophet(sa) as to whether he had selected this place according to divine revelation or merely as a strategy of war. Upon this, the Holy Prophet(sa) said, “No divine commandment has been received in this regard, if you wish to make a proposal, then please do so.” Ḥabbāb submitted, “Then in my opinion, this place is not ideal. It would be better to advance and take possession of the spring located closest to the Quraish. I am aware of this spring and its water is quite pleasant and generally plentiful as well.” The Holy Prophet(sa) approved of this proposal and until then, since the Quraish were still encamped on the opposite side of the hillock, and the spring was unoccupied, the Muslims advanced and took possession of this spring. However, as mentioned in the Holy Qur’ān, even at that time, the water of the spring was not as plentiful as usual, and the Muslims were faced with a shortage of water. In addition to this, the side of the valley where the Muslims were positioned was not ideal either, because it was very sandy, which made it difficult to maintain firm footing.
After a place to setup camp had been selected, upon the proposal of Sa‘d bin Mu‘ādh(ra), chieftain of the Aus, a sort of tent was prepared for the Holy Prophet(sa) to one side of the field. Sa‘d(ra) tied the mount of the Holy Prophet(sa) close to the tent and said:
“O Messenger of Allāh! Take a seat in this tent, and we shall fight the enemy in the name of Allāh. If Allāh grants us victory, then this is our very desire. But if God-forbid, the matter takes a turn for the worse, then take your mount and reach Madīnah in any way possible. There you shall find our brethren and kindred, who are no less than us in love and sincerity. However, since they were unaware that they would be confronted by war in this campaign, they have not come along. Otherwise, they would never have remained behind. When they become aware of the state of affairs, they shall not desist in laying down their lives to protect you.”33
This was the passionate sincerity of Sa‘d(ra), which is worthy of praise in any case; but can it be fathomed that the Messenger of Allāh would ever flee from the field of battle? As such, in the field of Ḥunain, an army of 12,000 turned their backs, but this centre of Divine Unity did not shake an inch. In any case, the tent was prepared, and Sa‘d(ra) along with a few other Anṣār, surrounded it and stood guard. The Holy Prophet(sa) retired to this tent along with Ḥaḍrat Abū Bakr(ra). All night long, weeping and wailing, the Holy Prophet(sa) supplicated before Allāh. It is written that in the entire army, it was only the Holy Prophet(sa) who remained awake all night. The rest were able to take some rest in turns. After all, sleep is also a sign of satisfaction. Allāh the Almighty has mentioned this occurrence in the Holy Qur’ān. Then, another Grace of God was that there was some rainfall during the night as well, by which the Muslims found the opportunity to gather water in the form of reservoirs. Another benefit of this was that the sand hardened, which prevented their feet from sinking. Conversely, towards the side of the Quraish, it became muddy and their water also became dirty. The Holy Qur’ān has alluded to this occurrence as well.34
It was Friday the 17th of Ramaḍān 2 A.H.35 or the 14th of March 623 A.D.36, according to the Christian calendar system. In the morning, Ṣalāt was first offered and then these worshippers of Divine Unity fell in to prostration before the One God, in an open field. After this, the Holy Prophet(sa) delivered an address on Jihād. When light began to appear, the Holy Prophet(sa) began to arrange the Muslim ranks with the indication of an arrow. A Companion by the name of Sawād(ra) was standing somewhat ahead of his row. The Holy Prophet(sa) used his arrow to indicate that he should move back in line. It so happened however, that the wooden part of the arrow belonging to the Holy Prophet(sa) touched his chest, whereupon he boldly protested, “O Messenger of Allāh! God has sent you with the truth and justice, but you have unjustly poked me with your arrow. By God, I insist upon retribution.” The Companions were shocked, as to what had gotten into Sawād(ra). However, the Holy Prophet(sa) stated with extreme affection, “Alright Sawād, you may poke me with an arrow as well,” and the Holy Prophet(sa) lifted the cloth upon his chest. In his immense love, Sawād(ra) stepped forward and kissed the chest of the Holy Prophet(sa). The Holy Prophet(sa) smiled and inquired, “Why did you devise this plan?” He responded with a trembling voice, “O Messenger of Allāh! The enemy is before us. There is no telling whether I shall live to return or not. It was my desire, therefore, to touch your blessed body before my martyrdom.”37
It was perhaps near this time that Ḥudhaifah bin Yamān(ra) and Abū Ḥusail(ra) presented themselves before the Holy Prophet(sa) and submitted:
“We are only just arriving from Makkah. When we set out from Makkah, the Quraish detained us and we were released on the condition that we would not fight on your side against them.”
Although this agreement was not binding as it was taken under duress, the Holy Prophet(sa) said, “Then go and fulfill your agreement. We seek assistance from Allāh alone, and we rely fully upon His succour.”38
The Holy Prophet(sa) was still engaged in arranging his ranks, when the army of the Quraish began to mobilize and the army of the disbelievers began to advance towards the field of battle. This was the time when the Muslims seemed lesser than their actual number in the eyes of the disbelievers39 and for this reason, they continued to advance boldly. When the Holy Prophet(sa) saw them from afar, he said, “O My Lord! These people have come filled with pride and arrogance to expunge Your religion. Do help Your religion as You have promised.”40 During this time, a few men from the Quraish proceeded towards the spring belonging to the Muslims. The Companions desired to stop them, but the Holy Prophet(sa) forbade this, and ordered that they should be permitted to drink of it. Hence, they drank of its water in peace and returned to their army.41 To deal so justly and benevolently with the enemy was unheard of in the moral code of Arabia. It is a distinction of Islām that whilst taking into consideration the rules of self-defence, it has still ordered the good treatment of enemies as well.
Now the armies had lined up before one another. However, at this time, a strange spectacle of Divine power manifested itself. The standing arrangement of both armies was such that the Muslim army appeared to be more than, rather, double its actual number in the eyes of the Quraish.42 Due to this, the disbelievers were struck with awe. On the other hand, the army of the Quraish appeared lesser than their actual number in the eyes of the Muslims.43 Due to this, the Muslims were fortified with great confidence. The Quraish attempted to discern the correct figure of the Muslim army, so that they could console such hearts which had begun to sink. For this purpose, the chieftains of the Quraish dispatched ‘Umair bin Wahb to ride his horse around the Muslim army, so as to gather its actual number, and whether it was supported by any hidden reinforcements. Hence, ‘Umair mounted his horse and circled the Muslims, but he witnessed such awe, determination and fearlessness in the face of death on the countenances of these Muslims, that he returned immensely awe-stricken and addressed the Quraish saying:
“I have not been able to spot any hidden reinforcements, but O company of the Quraish! I have witnessed that in the Muslim army, it is not men who ride upon the saddles of these she-camels, rather, death is seated upon them. Destruction is mounted upon the backs of the she-camels of Yathrib.”44
When the Quraish heard this news, a wave of anxiety rippled through their ranks. Surāqah, who had come as their guarantor, was so awe-stricken, that he fled upon his heals. When people attempted to restrain him, he said:
“I see that which you do not.”45
When Ḥakīm bin Hizām heard the opinion of ‘Umair, he frantically came to ‘Utbah bin Rabī‘ah and said:
“O ‘Utbah, after all, it is the retribution of ‘Amr Ḥaḍramī46 that you seek from Muḥammad(sa), because he was your confederate. Would it not do if you were to pay the blood money to his heirs, and turn back along with the Quraish? You shall be forever known by a good name.”
‘Utbah, who was frightened himself could not ask for anything better, and he immediately said:
“Of course! I agree; And after all Hakim! These Muslims and we are relatives. Does it seem right for a brother to raise his sword against his brother, and father against his son? Go to Abul-Hakam (i.e., Abū Jahl) and present this idea to him.”47
Then, ‘Utbah mounted his camel and began to convince people of his own accord that:
“It is not correct to fight against relatives. We should turn back and leave Muḥammad(sa) to his devices and let him settle his matter with the tribes of Arabia himself. We shall see what happens, and after all it is not such an easy task to fight these Muslims, because even if you call me a coward, although I am not, 
i.e., I see a people who are eager to purchase death.”
When the Holy Prophet(sa) noticed ‘Utbah from afar, he said, “If there is anyone from among the army of the Quraish who possesses some nobility, then it is certainly in the rider of that red camel. If these people listen to his advice, it would do them good.” However, when Ḥakīm bin Hizām approached Abū Jahl, and presented this proposal to him, could it be expected that this Pharaoh of the people would be talked into such a thing? He instantly retorted, “Well, well, now ‘Utbah has begun to see his relatives before him!” Then he called upon ‘Āmir Ḥaḍramī, the brother of ‘Amr Ḥaḍramī, and said, “Have you heard what your ally, ‘Utbah says? Especially, when the retribution of your brother is in our grips!” The eyes of ‘Āmir began to gorge with blood in rage and according to the Arab custom, he tore off his clothes becoming naked and began to shout:
“Woe to ‘Amr! My brother is not being avenged! Woe to ‘Amr! My brother is not being avenged!”
This desert cry, enflamed a fire of enmity in the hearts of the Quraish and the furnace of war began to burn in full force.48
The taunt given by Abū Jahl infuriated ‘Utbah. Consumed by this rage, he took his brother Shaibah and son Walīd and proceeded ahead of the disbelieving army. According to the ancient Arab custom, he called for individual combat. A few Anṣār were about to advance, when the Holy Prophet(sa) restrained them and said, “Ḥamzah, stand up! ‘Alī, stand up! ‘Ubaidah, stand up!” All three of them were very close relatives of the Holy Prophet(sa), and it was his desire that his own kith and kin should be the first to advance in the face of danger. On the other hand, upon seeing the Anṣār, ‘Utbah and his comrades cried out, “What do we know of you. Bring before us our equals.” Hence, Ḥamzah(ra), ‘Alī(ra) and ‘Ubaidah(ra) stepped forward. According to the Arab custom, each side identified itself, after which, ‘Ubaidah bin Al-Ḥārith(ra) confronted Walīd, Ḥamzah(ra) confronted ‘Utbah and ‘Alī(ra) confronted Shaibah.49 Ḥamzah(ra) and ‘Alī(ra) put their adversaries to dust in merely two strikes. However, two or four strong blows were exchanged between ‘Ubaidah(ra) and Walīd. Eventually, both fell to the ground sustaining heavy wounds at the hands of the other. At this, Ḥamzah(ra) and ‘Alī(ra) quickly advanced and brought an end to Walīd, and carried ‘Ubaidah(ra) back to their camp. ‘Ubaidah(ra), however, was unable to recover from his injuries, and passed away on the journey back from Badr.
After these duels, the Holy Prophet(sa) retired to his tent, but prior to leaving, he instructed that, “Until I give you the command, a full assault should not be waged.” Then he added, “If the disbelievers launch a sudden attack, repel them with your arrows first. But use your arrows wisely, so that you do not empty your quivers uselessly. Take out your swords, only when the two armies meet.” It was perhaps at this time that the Holy Prophet(sa) addressed the Companions and said:
“There are some people among the army of the Quraish who have not come to participate in this campaign with pleasure; rather, they have only come along under the pressure of the chieftains of the Quraish. Similarly, there are also such people in this army, who in our time of hardship, dealt with us generously when we were in Makkah. It is our obligation to repay their benevolence. As such, if a Muslim subdues any such individual, he should not cause him any harm.”
Among the first category of people, the Holy Prophet(sa) specifically mentioned the name of ‘Abbās bin ‘Abdil-Muṭṭalib and in the second category of people, he mentioned the name of Abul-Bakhtarī, and forbade their killing. However, the course of events took such an unavoidable turn that Abul-Bakhtarī could not be spared from death. Nonetheless, prior to his death he found out that the Holy Prophet(sa) had forbidden his killing.50 After this, the Holy Prophet(sa) retired to his tent, and became engaged in supplications once again. Ḥaḍrat Abū Bakr(ra) also accompanied him, and a party of the Anṣār under the command of Sa‘d bin Mu‘ādh(ra) were stationed around the tent to stand guard. After a short time, there was an uproar in the field of battle, which indicated that the Quraish had launched a full attack. At that time, the Holy Prophet(sa) was weeping profusely and supplicating before God with his hands extended. He would say with extreme anguish:
“O My God! Fulfill Your promises. O My Master! If today, this party of Muslims is destroyed in the field of battle, there shall remain none who would worship You on the face of this earth.”51
At this time, the Holy Prophet(sa) was in a state of such agony, that sometimes he would fall into prostration, and at times he would stand up to call upon God. The mantle of the Holy Prophet(sa) would repeatedly fall from his back, and Ḥaḍrat Abū Bakr(ra) would pick it up and place it on the Holy Prophet(sa) again and again.52 Ḥaḍrat ‘Alī(ra) relates that during the course of battle, whenever the Holy Prophet(sa) would come to mind, he would run towards his tent, but whenever he went there, he found the Holy Prophet(sa) weeping in prostration. He also heard that the Holy Prophet(sa) would constantly repeat the words:
“O My Ever-Living God! O My Life-Giving Master!”53
Ḥaḍrat Abū Bakr(ra) was greatly disturbed by this state of the Holy Prophet(sa), and at times would spontaneously say, “O Messenger of Allāh! May my mother and father be an offering. Do not worry, Allāh shall definitely fulfill His promises.”54 However, the Holy Prophet(sa) remained constantly engaged in his supplications, weeping and wailing, according to the following proverb:
On the other hand, when both the armies collided, Abū Jahl, chieftain of the Quraish, supplicated in the following words, “O God! Do utterly destroy in this field, that party which has severed ties of kinship, and created an innovation in the faith.”56 In another narration,57 it is related that on this occasion, or perhaps before it, Abū Jahl supplicated in the following words, “O our Lord! If the religion brought by Muḥammad is true, then send upon us a rain of stone, or utterly destroy us by some other painful punishment.”58
Now, the field of battle was heated by bloodshed. Before the Muslims was a party three times their number, which had entered the field of battle, embellished with all kinds of military equipment, determined to erase all traces of Islām. The poor Muslims were fewer in number, lesser in equipment and struck by shocks of poverty and exile, and as far as apparent means were concerned, they were a prey of a few minutes before the people of Makkah. However, they had become intoxicated in the love of Divine Unity and Prophethood. Living faith is a power in comparison to which there is no greater power on the earth, and it had instilled within them a supernormal strength. At that time, in the field of battle, they were displaying an unparalleled example of service to the faith. Every man would step ahead further than the other, and seemed restless to offer his life for the sake of God. Ḥamzah(ra), ‘Alī(ra) and Zubair(ra) cut down rank upon rank. The passionate sincerity of the Anṣār was such that ‘Abdur-Raḥmān bin ‘Auf(ra) relates that:
“When the war fully commenced, I looked to my right and left, but found two youngsters from the Anṣār to both my sides. Upon seeing them, my heart sank, because in such wars, the outcome of battle greatly depends on the companions to the right and left. Only such a person can fight effectively, whose sides are secure.”
‘Abdur-Raḥmān(ra) adds:
“I was still in this state of mind, when one of the two boys inquired of me in a whisper, as if to keep it secret from the other, ‘O Uncle! Where is that Abū Jahl who would give grief to the Holy Prophet(sa) in Makkah? I have made an oath with God that I shall either kill him, or die trying.” I had not yet responded when the other also whispered the same inquiry. Upon witnessing their courage I was stunned, because Abū Jahl was the General of the army, and he was surrounded by veteran warriors. I pointed to him saying, “That is Abū Jahl.”
‘Abdur-Raḥmān(ra) states:
“I had only to make an indication, when both children sprung forward like hawks and cutting through the enemy ranks reached there in an instant. They executed an assault so swiftly, that Abū Jahl and his comrades were left dumbstruck, and Abū Jahl was mixed to dust.”59
‘Ikramah bin Abī Jahl also accompanied his father. Although he was unable to save his father, he managed to strike Mu‘ādh(ra) from behind in such a manner, that his left arm was cut and began to dangle. Mu‘ādh(ra) pursued ‘Ikramah, but he escaped. Since a semi-attached arm was a hindrance in battle, Mu‘ādh(ra) tore it forcefully from his body and continued to fight.60 Hence, be it Muhājirīn or Anṣār, both fought valiantly and sincerely. However, the enemy numbers and its strength in equipment proved to be an almost indestructible force, and the outcome of war remained ambiguous for some time. The Holy Prophet(sa) was continuously engaged in fervent supplications, and his agony multiplied moment by moment. However, finally, after quite a long time, the Holy Prophet(sa) rose from prostration and stepped out of the tent reciting the following Divine glad-tiding:
Stepping out of his tent, the Holy Prophet(sa) cast a glance in all four directions to find the field of battle heated by bloodshed. At that time, the Holy Prophet(sa) took a handful of sand and pebbles and threw them towards the disbelievers,62 and fervently called out, 
meaning, “May their faces be ruined.”63 Then, the Holy Prophet(sa) called out to the Companions to launch a sudden attack.64 When the voice of their Beloved Master reached their ears, they raised a slogan of God’s Greatness, and pushed forward with an instant assault. On the other hand, the Holy Prophet(sa) had only just thrown a handful of sand when a gust of wind began to fill the eyes, mouths and noses of the disbelievers with pebbles.65 The Holy Prophet(sa) said, “This is an army of God’s angels who have come to support us with divine succour.” In some narrations, it has also been related that at the time, some people even saw these angels. In any case, chieftains like ‘Utbah, Shaibah and Abū Jahl, had already been mixed to dust. As a result of this instant attack by the Muslims and the sudden gust of wind, the Quraish began to lose strength, and panic quickly erupted in the army of the Quraish. The field of battle was cleared in no time. The Muslims took seventy prisoners, and when the enemy dead were organised, it was discovered that this was their number as well. When the enemy dead were identified, the terrifying commentary of the following Qur’ānic verse was ever so prominent:
All the prominent chieftains of the Quraish were lying in the dust and the odd chieftain who had survived, had become captive at the hands of the Muslims. Albeit, in the beginning, the corpse of Abū Jahl could not be found. The Holy Prophet(sa) directed that someone should go and thoroughly investigate to discern the state of Abū Jahl. ‘Abdullāh bin Mas‘ūd(ra) went and after a thorough search found him in his last breathes. ‘Abdullāh(ra) inquired of him, “Are you Abū Jahl?” He responded:
“Have you ever killed a man greater than I? (In other words, I am the greatest man that you have killed).”
Then, he said:
“If only I had not been killed at the hands of a farmer67.”68
Then he asked, “Who remained victorious?” “God and His Messenger,” responded ‘Abdullāh. After this, Abū Jahl became senseless and died.69 ‘Abdullāh bin Mas‘ūd(ra) returned and notified the Holy Prophet(sa) of his death. The end of Umayyah bin Khalf, who was reluctant to set out from Makkah due to the prophecy of the Holy Prophet(sa), but whose heart was ful of enmity towards Islām and malice towards the Holy Prophet(sa), came another way. When the army of the Quraish was put to flight, he sought protection from ‘Abdur-Raḥmān bin ‘Auf(ra), a friend from the era of the Jāhiliyyah. They had both agreed to protect each other. As soon as Bilāl(ra) spotted Umayyah, he raised an outcry that, “Look here! This chief of the disbelievers is escaping,” upon which, a few Anṣār pursued him, fought him and threw him to the ground. As a matter of fact, in an attempt to save him, even ‘Abdur-Raḥmān bin ‘Auf(ra) was somewhat injured.70
When the Holy Prophet(sa) had finished dealing with other matters of importance, he instructed that the chieftains of the Quraish should be gathered at one place and buried. Hence, the corpses of twenty-four chieftains of the Quraish were gathered and buried in a single pit. Others were buried wherever they had fallen, because inasmuch as possible, it was a general practice of the Holy Prophet(sa) not to leave any corpse without a burial, even if it belonged to an enemy.71 Before returning, the Holy Prophet(sa) went to the pit where the chieftains of the Quraish had been buried, and calling the names of each one of them, he exclaimed:
“Have you found true the promise made to you by God through me. Verily, I have found true the promise made to me by God.”72
Then, he added:
“O ye people of the pit! You proved to be most wretched relatives to your Prophet. You rejected me, while others testified to my truthfulness. You exiled me from my homeland, while others granted me protection. You waged war against me, while others supported me.”73
Ḥaḍrat ‘Umar(ra) submitted, “O Messenger of Allāh! They are dead, how can they hear you now.” The Holy Prophet(sa) said, “They hear me better than you hear me now.” In other words, they have reached a state where all truth becomes manifest and there remains no veil. These words of the Holy Prophet(sa) which have been written above, possessed mixed emotions of pain and agony. One may somewhat judge the state of heart which had overtaken the Holy Prophet(sa) at the time. It seems as if the past history of the opposition of the Quraish was before the eyes of the Holy Prophet(sa) at the time, and in a world of reminiscence, he would flip a page at a time, and his heart would become restless at the study of these pages. These words of the Holy Prophet(sa) are also categorical evidence that the responsibility of the initiation of this series of wars, lied completely with the disbelievers of Makkah. As is evident from these words of the Holy Prophet(sa):
“O my people! You waged war against me, while others supported me.”
In the least, these words definitely demonstrate that in his own opinion, the Holy Prophet(sa) believed that these wars were initiated by the disbelievers, and he was compelled to take up the sword merely in his own defence.
When the Muslim deceased were organised, it was discovered that fourteen men had been martyred. Six of them were from the Muhājirīn and the remaining were from the Anṣār. Among them was the sincere child, ‘Umair Waqqāṣ(ra), who had cried to obtain permission from the Holy Prophet(sa) in order to accompany them. In addition to these, many Companions were wounded, but this loss was not enough to disturb the joy of such a magnificent victory of religion. The Holy Prophet(sa) and the rest of the Muslims were satiated with emotions of gratitude and thankfulness. The Holy Prophet(sa) remained in the valley of Badr for three days. This time was spent to shroud and bury the martyrs and nurse the wounded. Similarly, it was during these days that the spoils were collected and sorted. The prisoners of the disbelievers, which equated to seventy, were secured and given into the custody of various Muslims. The Holy Prophet(sa) strictly directed the Muslims to treat the prisoners gently and kindly; and to ensure that their comforts were looked after. The Companions, who possessed a passionate love of fulfilling their Master’s every desire, acted upon this admonition so wonderfully that the like of it cannot be found in the history of the world. Hence, from among these prisoners, one prisoner named Abū ‘Azīz bin ‘Umair relates that:
“Due to the exhortation of the Holy Prophet(sa), the Anṣār would give me baked bread, but they themselves, would subsist on dates, etc. Many a time, it would so happen that even if they managed to procure a small piece of bread, they would give it to me, and would not eat it themselves. If I would ever return it to them in embarrassment, they would insist that I have it.”74
Those prisoners who did not have sufficient clothing, were given clothing. As such, ‘Abdullāh bin Ubayy gave ‘Abbās his shirt.75
Sir William Muir admits to the kind treatment of these prisoners in the following words:
“In pursuance of Mahomet’s commands, the citizens of Medina, and such of the Refugees as already had houses of their own, received the prisoners, and treat them with much consideration. ‘Blessings be on the men of Medina!’ said one of these prisoners in later days: ‘they made us ride, while they themselves walked: they gave us wheaten bread to eat when there was little of it, contenting themselves with dates.’ It is not surprising that when, some time afterwards, their friends came to ransom them, several of the prisoners who had been thus received, declared themselves adherents of Islām...Their kindly treatment was thus prolonged, and left a favourable impression on the minds even of those who did not at once go over to Islām.”76
There is also a narration that when the prisoners were presented before the Holy Prophet(sa) he said, “If today, Muṭ‘im bin ‘Adiyy77 had been alive, and he had interceded on behalf of these people, I would have released them without ransom.”78 Muṭ‘im was a staunch idolater and he died in this very state, but possessed a noble disposition. As such, Muṭ‘im was the one who tore apart the cruel document of the Quraish, due to which the Muslims had been besieged in the valley of Abū Ṭālib. When the Holy Prophet(sa) returned from Ṭā’if as well, it was Muṭ‘im who escorted the Holy Prophet(sa) into Makkah under his own protection. It was in remembrance of this benevolence that the Holy Prophet(sa) uttered these words. In actuality, it was a distinct quality of the Holy Prophet(sa) that if a person did even the smallest good deed to him, he would never forget his benevolence. The Holy Prophet(sa) would always desire that he continue receiving an opportunity to practically express gratitude for that person’s goodwill. Furthermore, the Holy Prophet(sa) was not like such worldly people who after returning an individual for his generosity with a good deed once, would begin saying that now his debt had been repaid. Rather, whenever an individual would do a good deed to the Holy Prophet(sa), he would make him an everlasting benefactor for himself. The Holy Prophet(sa) would never consider his debt repaid and this is actually what high morals demand. The reason being that when a person becomes indebted to a benevolent act, to think that by a reciprocating action, the debt has been repaid, may be considered a business transaction, but not the fulfillment of a moral responsibility in the least.
Among those who were taken captive, there were various chieftains of the Quraish. Therefore, Al-Mundhir bin Al-Ḥārith and Suhail bin ‘Amr were considered to be the elites of Makkah. Some prisoners were very close relatives of the Holy Prophet(sa). For example, ‘Abbās was the paternal uncle of the Holy Prophet(sa). ‘Aqīl was the paternal cousin of the Holy Prophet(sa) and the real brother of Ḥaḍrat ‘Alī(ra). There was Abul-‘Āṣ bin Rabī‘ who was the husband of Zainab(ra), the daughter of the Holy Prophet(sa), i.e., the son-in-law of the Holy Prophet(sa). Among the chieftains of the Quraish who are recorded to have been taken captive, some historians have mentioned the name of ‘Uqbah bin Abī Mu‘īṭ, and it is written that by the order of the Holy Prophet(sa), he was later killed in captivity. However, this is not correct. Narrations of Aḥādīth79 and history80 very clearly mention that ‘Uqbah bin Abī Mu‘īṭ was killed in the field of battle, and was among those chieftains of Makkah whose corpses were buried in a pit. Albeit, the execution of Naḍr bin Ḥārith is evident from many narrations. The reason for his execution was that he was among those people who were directly responsible for the death of those innocent Muslims who had been martyred at the hands of the Quraish in Makkah. Furthermore, it is most probable that Naḍr bin Ḥārith was among those who had brutally martyred Ḥārith bin Abī Hālah, the step-son of the Holy Prophet(sa), in the early period of Islām.81 However, it is definite that except for Naḍr, no other prisoner was executed, nor was it a practice to execute prisoners merely due to their being an enemy or fighting on behalf of the opposing side. Therefore, later on, a specific injunction was revealed in the Holy Qur’ān with regards to this as well.82 Moreover, it should also be remembered that although many narrations have recorded the execution of Naḍr bin Ḥārith, there are also certain narrations which prove that he was not executed; rather, he remained alive after Badr for a period in time and finally became a Muslim, and joined the servants of the Holy Prophet(sa) at the occasion of the Ghazwah of Ḥunain.83 However, these latter narrations have generally been deemed weak in comparison to the ones mentioned first. 84
In any case, if there was any individual who was executed from among the prisoners, it was Naḍr bin Ḥārith, who was executed as an act of retribution. In this respect, it is also narrated that after his execution, when the Holy Prophet(sa) heard the painful couplets of his sister, he said, “Had these couplets reached me earlier, I would have forgiven Nadr.”85 In any case, except for Naḍr, no other prisoner was executed; rather, as mentioned above, the Holy Prophet(sa) emphatically commanded that the prisoners should be treated with kindness.
Upon returning from Badr, the Holy Prophet(sa) sent Zaid bin Ḥārith(ra) in advance so that he could convey the good news of victory to the people of Madīnah. Hence, he reached there prior to the Holy Prophet(sa), and conveyed the good news of victory to the people of Madīnah. Although the Companions of Madīnah were immensely jubilant over the grand victory of Islām, they were somewhat disappointed that they had been deprived of the spiritual reward of this magnificent Jihād. This good news also lessened the grief which had struck the Muslims of Madīnah in general, and Ḥaḍrat ‘Uthmān(ra) specifically, shortly before the arrival of Zaid bin Ḥārithah(ra) by the demise of Ruqayyah(ra), the daughter of the Holy Prophet(sa). The Holy Prophet(sa) had left her behind for the Ghazwah of Badr, due to her illness and it is for this reason that Ḥaḍrat ‘Uthmān(ra) was unable to participate in this Ghazwah.
When the Holy Prophet(sa) returned to Madīnah, he sought counsel as to what should be done with the prisoners. Generally, it was a practice in Arabia to execute prisoners or make them permanent slaves. However, the disposition of the Holy Prophet(sa) was averse to such harsh measures. Moreover, no divine injunctions in this respect had been revealed either. Ḥaḍrat Abū Bakr(ra) submitted, “In my opinion, they should be released on ransom, because after all, they are our brethren and kindred. Who knows, if tomorrow, devotees of Islām are born from among these very people.” However, Ḥaḍrat ‘Umar(ra) opposed this view and said:
“There should be no consideration of kinship in a matter of religion. These people have become deserving of execution due to their actions. My opinion is that all of them should be executed. As a matter of fact, the Muslims should execute their respective relatives by their own hands.”
Swayed by his innate nature of mercy, the Holy Prophet(sa) approved of the proposal made by Ḥaḍrat Abū Bakr(sa). He thus, issued an order against execution and directed that such idolaters who pay their ransom, would be released.86 Therefore, subsequently a divine injunction was also revealed to this effect.87 As such, a ransom of 1,000 dirhams to 4,00088 dirhams was set for each individual according to his means. In this manner, all of the prisoners continued to be released. ‘Abbās was the real paternal uncle of the Holy Prophet(sa) and he loved the Holy Prophet(sa) dearly. The Holy Prophet(sa) also loved him very much. With respect to him, the Anṣār submitted that he was their nephew89 and they were willing to release him without ransom. However, although it is permissible in Islām, rather, highly commendable, to release a prisoner as an act of benevolence, on this occasion, the Holy Prophet(sa) did not accept this with respect to ‘Abbās. The Holy Prophet(sa) said, “It is only upon the payment of ransom that ‘Abbās shall be released.”90 With relation to ‘Abbās, it is also narrated that when he was tied in the Masjid-e-Nabawī91, the Holy Prophet(sa) could not sleep due to his groaning at night. When the Anṣār found out, they loosened his bonds. When the Holy Prophet(sa) was notified, he said, “If you choose to loosen his bonds, then do so for everyone else as well. There should be no discrimination in favour of ‘Abbās.” As such, the bonds of all the prisoners were loosened. Abul-‘Āṣ, the son-in-law of the Holy Prophet(sa) was also among the prisoners of Badr. His wife Zainab(ra) who was the daughter of the Holy Prophet(sa) and still resided in Makkah, sent a few items as a ransom. Among these items was a necklace. This was the same necklace which Ḥaḍrat Khadījah(ra) gave her daughter Zainab(ra) as part of her dowry. When the Holy Prophet(sa) saw this necklace, he was reminded of the memory of his late Khadijah(ra), and his eyes began to glisten with tears and he said to the Companions, “If you agree, return these items to Zainab(ra).” The Companions merely needed an indication and instantly, the items were sent back to Zainab(ra). In lieu of a monetary ransom, the Holy Prophet(sa) set the condition with Abul-‘Āṣ that when he returned to Makkah, he would send Zainab(ra) to Madīnah. In this manner, a believing soul was delivered from a house of disbelief. After some time, Abul-‘Āṣ also became a Muslim and migrated to Madīnah and in this manner, husband and wife were once again reunited. With regards to the migration of Ḥaḍrat Zainab(ra), it is narrated that when she set out from Makkah to come to Madīnah, a few people from the Quraish of Makkah attempted to take her back by force. When she refused, a wretched man named Habbār bin Aswad very barbarically attacked her with a spear. The trauma and shock of the attack resulted in a miscarriage.92 As a matter of fact, on this occasion, she received such a deep shock that afterwards she was never able to fully recover. Ultimately, it was in this state of weakness and illness that she suffered an untimely demise.93
Among the prisoners, such people who were destitute and could not afford to pay the ransom were released by the Holy Prophet(sa) as an act of benevolence.94 As for those who were literate, the Holy Prophet(sa) granted them release on the condition that they would teach ten children how to read and write. As such, Zaid bin Thābit(ra), who subsequently served among the eminent scribes of the Holy Prophet(sa), also learned how to read and write by this means.95
Among the prisoners, was Suhail bin ‘Amr, who was from among the chieftains of the Quraish. He was an immensely eloquent and persuasive orator, and would generally speak against the Holy Prophet(sa). When he was captured at Badr, Ḥaḍrat ‘Umar(ra) submitted to the Holy Prophet(sa), “O Messenger of Allāh! The front teeth of Suhail bin ‘Amr should be removed, so that he no longer remains able to spread poison against you.” The Holy Prophet(sa), however, strongly disapproved of this proposal and said, “‘Umar, how do you know that God may not later place him in a position which is praiseworthy?” Hence, at the occasion of the victory of Makkah, Suhail became a Muslim and upon the demise of the Holy Prophet(sa), he delivered very effective addresses in favour of Islām, to save those people who had begun to waver, and many such people were saved as well. It is also narrated with regards to Suhail, that one time during the Khilāfat of Ḥaḍrat ‘Umar(ra), he, along with Abū Sufyān and various other chieftains of Makkah who had accepted Islām at the victory of Makkah, went to meet Ḥaḍrat ‘Umar(ra). Coincidentally, at the same time, Bilāl(ra), ‘Ammār(ra), Suhaib(ra), and others also came to meet Ḥaḍrat ‘Umar(ra). These people were those who had remained slaves and were very poor, but they were among those who had accepted Islām in the early days. When Ḥaḍrat ‘Umar(ra) was notified, he invited Bilāl(ra), etc., to come and see him first. Upon witnessing this sight, Abū Sufyān(ra), who perhaps still somewhat possessed a tinge of ignorance, became furious and said, “Were we to witness such disgrace as well? Are we to wait, while these slaves are granted the honour of audience.” “Then who is to blame for this?” retorted Suhail, “Muḥammad(sa) invited us all to God and they accepted him immediately while we held back. Then should they not possess superiority over us?”96 Among the prisoners, was an individual named Walīd bin Walīd, who was the son of Walīd bin Mughīrah, the head chieftain of Makkah and brother of Khālid bin Walīd. The Companions fixed a ransom of 4,000 dirhams for him, which was paid by his brothers. Walīd was freed and reached Makkah. Upon reaching Makkah, Walīd declared his acceptance of Islām. His brothers became very upset and said, “If you had decided to accept Islām, why then did you pay the ransom?” Walīd responded, “I postponed my declaration of the acceptance of Islām until after the ransom had been paid, so that the people do not think I have become a Muslim to save myself from the ransom.” Subsequently, the people of Makkah imprisoned him and inflicted severe hardships upon him. However, he remained steadfast and after some time found an opportunity and fled to Madīnah.97
When news was received that the army of the Quraish had been defeated and the chieftains of the Quraish had been destroyed, a state of lamentation broke out in Makkah. Upon witnessing this state, Abū Sufyān and various other influential members of the Quraish announced that no one was to mourn the casualties of Badr, until revenge had been sought from the Muslims. In this manner, the emotional lamentation of the masses was transformed into a preparation for revenge. The shock at Badr however, was not such as could be easily repressed by the Arab nature. After a few days of steadfastness and silence, cries of mourning once again began to echo in almost every house. There was public lamentation in the streets and alleys of Makkah over those who had fallen at Badr. The inherent fiery nature of the Arabs, coupled with the destruction at Badr, resulted in a great deal of mourning and this practice continued for one month. In the beginning, the Quraish refrained from openly mourning. However, later on, they burst due to an inability in suppressing their vehemence in mourning. There is a narration which has been particularly mentioned from this time, and we record it here for the insight of our readers. Aswad bin Muṭṭalib was a chieftain of Makkah. Two of his sons and one grand-son were killed in the battle of Badr, but he was silent due to the verdict passed by the chieftains of the Quraish. He thus, continued to melt in his excessive grief. One night, while sitting at home, he heard the sounds of weeping and wailing from the street outside. This sound made him restless and he summoned his servant and said:
“Go and see where this noise is coming from. Perhaps the chieftains of the Quraish have given permission to mourn. For if it is true, then a fire burns within my heart. I too shall weep to my heart’s content, so that the anguish of my heart may be somewhat relieved.”
The servant went and returned with the news that a woman had lost her camel and she was lamenting over its loss. Poetry was deeply rooted in the inherent nature of the Arabs. The following couplets flowed helplessly from the mouth of Aswad, and his repressed emotions burst from within:
“Does this woman weep because she has lost her camel, and this grief does not allow her to sleep at night? O woman! why do you weep over a camel? Weep over Badr when our destiny favoured us not. Indeed! If weep you will, then weep for my ‘Aqīl, and my Ḥārith, the Lion of Lions.”98
Therefore, in this manner, the announcement to refrain from mourning was left in the dust and one after the other, all of the Quraish began to follow suit. There was only one home which was silent and it belonged to Abū Sufyān. Hind, the wife of Abū Sufyān, was the daughter of ‘Utbah bin Rabī‘ah, the head chieftain of the Quraish. It has already been mentioned that ‘Utbah, his son Walīd and his brother Shaibah, were put to dust in the field of Badr. However, Hind, who possessed attributes similar to that of men, did not utter a word in lamentation. People would come to her and inquire, “O Hind! Why are you silent?” Hind would respond:
“If tears could extinguish the fire of my grief, I would weep as well, but I know that tears cannot extinguish my fire of anguish. Now, this fire will only be put out when you step into the field of battle against Muḥammad(sa) again and seek revenge for Badr.”99
The battle of Badr had a deep and lasting effect on both the disbelievers and the Muslims. It is for this reason that this battle possesses a distinct significance in the history of Islām; to such an extent, that the Holy Qur’ān has named this battle “Yaumul-Furqān,” i.e., the day upon which a manifest distinction was made between Islām and disbelief. There is no doubt that other wars also took place between the Quraish and the Muslims afterwards, and some of them were immensely fierce. At times, the Muslims were confronted with delicate situations, but in the battle of Badr, the spine of the Quraish had been broken, which no surgical operation could permanently repair thereafter. As far as the number of casualties was concerned, this was no great defeat. The death of seventy or seventy-two warriors for a people like the Quraish, can in no way be deemed a national devastation. In the battle of Uḥud, this was the number of Muslim casualties. However, this loss did not even prove to be a temporary hindrance in the victorious pathway of the Muslims. Why then was the battle of Badr dubbed Yaumul-Furqān? In response to this question, the best answer is in the following words of the Holy Qur’ān:
“Verily, on that day, the root of the disbelievers was cut off.”100
In other words, the blow of the battle of Badr hit the root of the disbelievers, and it was shattered to pieces. If this very blow had struck the branches instead of the root, irrespective of how great a loss it would have inflicted, this loss would have been nothing compared to the one actually incurred. However, this blow to the root turned this lush green tree to a pile of coal, in a matter of moments. Only those branches survived which attached themselves to the other tree, before drying away. Therefore, in the field of Badr, the loss of the Quraish was not measured by the number of men who died, rather, by the people who died. When we cast a glance upon the casualties of the Quraish from this perspective, there remains no room for even the slightest doubt or uncertainty, that in Badr, the root of the Quraish was truly cut off. ‘Utbah, Shaibah, Umayyah bin Khalf, Abū Jahl, ‘Uqbah bin Abī Mu‘īṭ and Naḍr bin Ḥārith, etc., were the moving spirit of the Quraish. This spirit flew off from the Quraish in the valley of Badr forever, and they were left like a lifeless body. It is for this reason that the battle of Badr has been given the name of Yaum-e-Furqān. Even the Quraish themselves were able to measure this loss very well. As such, mourning the casualties of Badr, a renowned poet of the Quraish states, and how wonderful indeed:
“After these chieftains of the Quraish who were killed at Badr, such people have taken up seats in the nation’s leadership, that if the day of Badr had not taken place, these people would never have become chieftains.”101
Goodness gracious! How great a devastation overtook this nation! The defeat at Badr made the nation a widow as it were. No doubt, the sons of these chieftains were still present within the Quraish in large numbers, and there were also such people who could be deemed as falling into the second order of society. However, as for those towering leaders who were the moving spirit of the hostile designs against Islām, and who were followed by their people like the following of sheep, despite the inherently free nature of the Arabs, were all mixed to dust. In this respect, it seems as if there was a distinct divine decree in motion, because even Abū Lahab, who did not participate in the battle of Badr, but stood in the front line of the opponents of Islām, could not be saved from destruction. A few days after Badr, he contracted a foul disease in Makkah; and dying a very disgraceful death, he met his associates who had been killed at Badr.102 Now, only Abū Sufyān remained, who had perhaps been spared due to his destiny to accept Islām at the victory of Makkah. After Badr, it was he who was crowned with the leadership of the Quraish. Discussing the consequences of Badr, Sir William Muir writes:
“There was much in the battle of Bedr which Mahomet could plausibly represent as a special interposition of the Deity in his behalf. Not only was a most decisive victory gained over a force three times his own in number, but the slain on the enemy’s side included in a remarkable manner, many of his most influential opponents. In addition to the chief men killed or made prisoners, Abu Lahab, who was not present in the battle, died a few days after the return of the fugitive army - as if the decree marking out the enemies of the Prophet was inevitable.”103
On the other hand, the position of the Muslims became significantly stronger as a result of the battle of Badr. The reason being that firstly, this magnificent and unanticipated victory instilled a kind of awe within the tribes of Arabia, in support of the Muslims. Secondly, the spirits of the Muslims themselves were definitely raised as well, and a valid sense of confidence was also developed. Another result of this victory was that the hypocrites of Madīnah were also struck with awe and curbed. Furthermore, since this victory was achieved in completely unexpected circumstances and was a magnificent national memory for both parties in terms of its consequences and influences, the battle of Badr was looked upon as a distinct milestone for the Muslims. Hence, those Companions who took part in this war were considered distinct among others. On one occasion, a Companion of Badr committed a grave mistake, and Ḥaḍrat ‘Umar(ra) urged that he should be punished considering it to be an act of national treason (although he was a sincere Companion, but happened to commit a mistake), the Holy Prophet(sa) forbade it saying, “This individual took part in Badr, and mistakes of this nature committed by such people, are forgiven in the sight of Allāh.”104 In the era of Ḥaḍrat ‘Umar(ra) as well, when stipends were fixed for the Companions, those who had taken part in Badr especially received a larger stipend. Even the Companions themselves would feel just pride on account of their participation in the battle of Badr. Therefore, Mr. Muir writes:
“Its significance [i.e., the battle of Badr] is also stamped by the exalted rank assigned to each one of the famous Three Hundred. After the death of Mahomet their names were enrolled as recipients of princely dotations in the great ‘Register of Bedr.’ These were the peerage of Islâm. ‘Bring me here the garment in which I went forth to Bedr ; for this end have I kept it laid up unto this day.’ So spake Sa‘d, the youthful convert of Mecca, now about to die at fourscore years of age. Crowned with renown as the conqueror of Persia, the founder of Cûfa, and the Viceroy of Irâc, his honours were all cast into the shade by the glory of having shared in the battle of Bedr. In his eyes the ‘garment of Bedr’ was the highest badge of nobility, and in it would he be carried to his grave.”105
In the Holy Qur’ān, even God has given special distinction whilst alluding to the battle of Badr. Almost the whole of Sūrah Anfāl is an exposition of this occurrence. Moreover, the prophecy regarding Badr, which was revealed in Makkah, has also been mentioned prominently in the Holy Qur’ān. Hence, in Sūrah Qamar, it has been alluded to in the following words:
“Do the disbelievers say, ‘We have gathered to seek revenge?’ This army shall soon be routed and will turn their backs in flight. As a matter of fact, this Hour shall be the Hour of their punishment. And the Hour will be most calamitous and most bitter.......On that day, these people shall be dragged into the fire (i.e., war) upon their faces, and it will be said to them, ‘Taste ye, the touch of hell.’”106
Was this prophecy not fulfilled to the letter? Then, even in past scriptures particular mention of Badr has been made. As such, in the book of Isaiah107 under the title “A Divine Word Regarding the Arabs,” the following prophecy has been recorded:
“In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war.108 For thus hath the LORD said unto me, within a year, according to the years of an hireling, and all the glory of Kedar shall fail: And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the LORD God of Israel hath spoken it.”
Therefore, this war was a very significant and magnificent occurrence in the history of Islām and its effects were very deep and lasting for both the disbelievers and the Muslims. Where the root of the disbelievers was cut, the root of the Muslims was firmly grounded in the earth, as far as apparent means were concerned. However, in one aspect, if the battle of Badr resulted in joyous fruits for the Muslims, in another respect, it also temporarily posed for them graver dangers. The reason being that naturally, the hearts of the Quraish had become satiated with emotions of revenge after the destruction at Badr. Moreover, since the administration and responsibility of the national work of the Quraish was now in the hands of young men, who are naturally more passionate and careless of repercussions, for this reason, after Badr, the threat of an attack by the disbelievers upon Madīnah took on a more terrifying state. On the other hand, where the tribes of Arabia were awe-struck after the battle of Badr, by the same token, their apprehension towards the Muslims grew even more than before as well. They began to think that if a quick means to eliminate Islām and utterly destroy the Muslims was not devised, this nation would acquire such strength in the land, that it would become impossible thereafter to eliminate them. It is for this reason that after the battle of Badr their hostile efforts took on a more practical and dangerous state. The Jews of Madīnah were also startled and became vigilant. Another threatening outcome of Badr was that the disbelievers of Makkah, who until now were fighting on the basis of apparent force and arrogance, now began to incline towards secret conspiracies, after facing defeat by the Muslims in an open arena. Hence, the following occurrence, which took place only a few days after Badr, is categorical evidence of this threat. As such, it is written that a few days after Badr, ‘Umair bin Wahb and Ṣafwān bin Umayyah bin Khalf who were influential among the Quraish, were sitting in the courtyard of the Ka‘bah mourning the casualties of Badr. Suddenly, Ṣafwān addressed ‘Umair saying, “Life is no longer worth living.” ‘Umair understood this hint and said:
“I am prepared to put my life in danger, but the thought of my children and debts restrains me. If it were not for this, going secretly to Madīnah and putting an end to Muḥammad(sa) would be a minor thing. I also have an excuse to go there because my son is a prisoner there.”
Ṣafwān said, “I take responsibility for your debts and for your children. You must go and carry out this work in some way.” Hence, this plan was settled and ‘Umair took leave of Ṣafwān. Upon reaching home, ‘Umair boiled a sword in poison and set out from Makkah. When he reached Madīnah, Ḥaḍrat ‘Umar(ra) who was very intelligent in such matters, became apprehensive. He immediately went to the Holy Prophet(sa) and informed him that ‘Umair had come and that he was apprehensive in this regard. The Holy Prophet(sa) instructed him to bring ‘Umair. Ḥaḍrat ‘Umar(ra) went to bring ‘Umair, but before leaving, he told the Companions that he was going to bring ‘Umair in order to meet the Holy Prophet(sa), however, he doubted his intentions and they should go and sit with the Holy Prophet(sa), and remain vigilant. After this, Ḥaḍrat ‘Umar(ra) brought ‘Umair and arrived in the presence of the Holy Prophet(sa). The Holy Prophet(sa) kindly asked ‘Umair to sit next to him and inquired, “How have you come ‘Umair?” ‘Umair responded, “My son has been made a prisoner at your hand. I have come to obtain his release.” The Holy Prophet(sa) said, “Why then have you hung this sword upon your shoulder?” He responded, “What do you ask of the sword? Did the swords do us any good at Badr?” The Holy Prophet(sa) urged, “Tell me the truth as to why you have come.” “As I have just mentioned,” he said, “I have come to obtain the release of my son.” The Holy Prophet(sa) said, “Well then, in other words, you have not hatched a conspiracy with Ṣafwān in the courtyard of the Ka‘bah?” ‘Umair was thrown aback, but managed to regain himself and said, “I have made no such conspiracy.” The Holy Prophet(sa) said, “Did you not conspire to kill me? But remember, God shall not afford you the ability to reach me.” ‘Umair went into a state of deep reflection and said:
“You speak the truth, we did in fact conspire as you have mentioned. It seems however, as if God is with you, Who has informed you of our intentions. For there was no third individual present among us, when Ṣafwān and I were discussing this matter. Perhaps Allāh brought about this plan of ours in order to make me believe. I believe in you with a sincere heart.”
The Holy Prophet(sa) was pleased of the acceptance of ‘Umair and said to the Companions, “Now he is your brother. Instruct him in the teachings of Islām and release his prisoner.” Therefore, ‘Umair bin Wahb(ra) became a Muslim and it was not long before he progressed distinctly in his faith and sincerity. Ultimately, he became so captivated by the light of truth that he urged the Holy Prophet(sa) to permit him to go to Makkah, so that he could preach to the people there. The Holy Prophet(sa) granted him permission and upon reaching Makkah, he secretly converted many people through his fervent preaching. Day in and day out, Ṣafwān, waited anxiously to hear news of the assassination of the Holy Prophet(sa), and would tell the Quraish to prepare for good news. However, when he witnessed this sight, he lost his mind.109
At this instance, if the question arises as to how the Holy Prophet(sa) discovered that ‘Umair had come with this intention, then the straight and simple answer is that the God Who had sent the Holy Prophet(sa) as a Prophet to reform the world, and from Whom nothing is hidden, was the One Who gave him this knowledge. In actuality, whilst studying the Sīrat of the Holy Prophet(sa), it should be remembered that the Holy Prophet(sa) was no ordinary man. As a matter of fact, the claim of the Holy Prophet(sa) was that he was a Prophet and Messenger; rather, the Seal of the Prophets appointed by God. Therefore, it is necessary to study the Sīrat and biography of the Holy Prophet(sa) in light of the precepts of prophethood. Hence, according to the needs of the time, just as Allāh would inform other Prophets and Messengers of knowledge of the unseen, and every so often, extraordinary happenings and miracles have been manifested through them, for this reason it was necessary for Allāh the Exalted to manifest the hidden powers of His knowledge and Omnipotence through the Holy Prophet(sa) as well. Furthermore, if we can accept other worldly things based on the testimony of credible people, there is no reason not to accept divine signs and miracles in the existence of reliable testimony. Albeit, just as other things are accepted after thorough research, similarly, rather, more so, it is necessary to fully research the truth of divine signs and miracles; and only those things should be accepted which have been authenticated by trustworthy testimony, so that false and fabricated stories do not find way into authentic history. However, this is a delicate and significant issue, which shall be discussed, God-willing, on another occasion.
1 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 415, Ghazwatu Badril- Kubrā / ‘Īru Abī Sufyān, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, p. 262-263, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
2 Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 255, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
3 This was a complete lie because until now, the Holy Prophet(sa) was still in Madīnah
4 Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, p. 263, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
As-Sīratul-Ḥalabiyyah, By Abul-Faraj Nūruddīn ‘Alī bin Ibrāhīm, Volume 2, pp. 198-201, Bābu Dhikri Maghāzīhi(sa) / Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2002)
5 Al-Anfāl (8:49)
6 Tārīkhul-Khamīs Fī Aḥwāli Anfasi Nafīs, By Ḥusain bin Muḥammad bin Ḥasan, Volume 1, p. 370, Ghazwatu Badril-Kubrā, Mu’assasatu Sha‘bān, Beirut
7 Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, p. 261, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
8 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, pp. 20-21, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 255, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
9 It should be remembered that Badr is the name of a valley, which contains a few streams. It is situated between Makkah and Madīnah. In normal circumstances, it is situated at a distance of four or five days from Madīnah and eight or nine days from Makkah. In the era of the Jāhiliyyah, a carnival was held here every year where the various tribes of Arabia would gather and engage in trade and celebrations. As such, the disbelievers of Makkah used this carnival as an excuse to insist that they should definitely proceed to Badr, so that their awe would be established.
10 Narrations relate that among those who went back, the tribes of Badū ‘Addiyy and Banū Zuhrah have been mentioned.
Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 255, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) [Publishers]
11 Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, p. 261, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
12 Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 254, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 19, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril- Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 315, Amrul-‘Aqabatith- Thāniyyah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) [Publishers]
13 Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābu Ghazwati Badr, Ḥadīth No. 4621
Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fil-Asīri Yunālu Minhu....., Ḥadīth No. 2861
14 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, pp. 20-21, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, pp. 415-416, Ghazwatu Badril-Kubrā / Nadbul-Muslimīna Lil-‘Īr, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
15 Al-Anfāl (8:6)
16 Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 259, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, p. 258, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
17 Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, p. 270, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
18 Al-Iṣābatu Fī Tamīziṣ-Ṣaḥābah, By Aḥmad bin ‘Alī bin Ḥajar Al-‘Asqalānī, Volume 4, p. 603, ‘Umair bin Abī Waqqāṣ, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)
19 Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu ‘Iddati Aṣḥābi Badr, Ḥadīth No. 3956-3957
20 Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 259, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
21 Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābu Karāhatil-Isti‘ānati Fil-Ghazwi Bi-Kāfir, Ḥadīth No. 4700
22 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 422, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Basbasu Wa ‘Adiyyu Yatajassasānil-Akhbār, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
23 A distance equivalent to 19 miles or 25 kilometers [Publishers]
24 Tārīkhul-Khamīs Fī Aḥwāli Anfasi Nafīs, By Ḥusain bin Muḥammad bin Ḥasan, Volume 1, p. 373, Jiz‘ul-Wādiyi Ka-Man‘i Qaṭ‘ihī, Mu’assasatu Sha‘bān, Beirut
25 Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Qaulillāhi Ta‘ālā Idh Tastaghīthūna Rabbakum....., Ḥadīth No. 3952
26 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 421, Dhikru Ru’yā ‘Ātikah..... / Istīthāqur-Rasūlillāhi Min Amril-Anṣār, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 255, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
27 As-Sīratul-Ḥalabiyyah, By Abul-Faraj Nūruddīn ‘Alī bin Ibrāhīm, Volume 2, p. 201, Bābu Dhikri Maghāzīhi(sa) / Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2002)
As-Sīratun-Nabawiyyah, By Ibni Kathīr
Nūrul-Yaqīni Fī Sīrati Sayyidil-Mursalīn, By Muḥammad Khiḍrī, Ghazwatu Badril-Kubrā, p. 88, Dārul-Fikr, Beirut (2001)
28 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, pp. 421-422, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Ẓafrul-Muslimīna Bi-Rajulaini Min Quraish, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
29 Until this time, thoughts of the caravan had not yet faded and the desire to encounter it instead was considered as being more preferable.
30 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 27, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
31 Sunan Abī Dāwūd
Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābul-Imdādi Bil-Malā’ikah....., Ḥadīth No. 4588 [Publishers]
32 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 422, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Ẓafrul-Muslimīna Bi-Rajulaini Min Quraish....., Dārul-Kutubil- ‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 27, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril- Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
33 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 27, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril- Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 422, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Ẓafrul-Muslimīna Bi-Rajulaini Min Quraish, Dārul-Kutubil- ‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
34 Refer to Al-Anfāl (8:12) of the Holy Qur’ān for both these occurrences.
35 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, pp. 415/427, Ṣarful- Qiblati Ilal-Ka‘bah, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Iltiqā’ul-Farīqain, Dārul-Kutubil- ‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 254, 259, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
36 At-Taufīqātul-Ilhāmiyyatu Fī Muqāranatit-Tawārīkhil-Hijriyyah, By Muḥammad Mukhtār Pāshā, p. 34, Sanatu 2 Hijriyyah, Mu’assasatul-‘Arabiyyah, First Edition (1980)
37 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 427, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Ibnu Ghaziyyata Wa Ḍarbur-Rasūli Lahū Fī Baṭnihī Bil-Qadaḥi, Dārul-Kutubil- ‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
38 Ṣaḥīḥu Muslim, Kitābul-Jihād, Bābul-Wafā’i Bil-‘Ahd, Ḥadīth No. 4639
39 Al-Anfāl (8:45)
40 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 424, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Irtiḥālu Quraish, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 29, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril- Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
41 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 29, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril- Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 424, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Islāmubni Ḥizām, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
42 Āl-e-‘Imran (3:14)
43 Al-Anfāl (8:45)
44 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 30, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril- Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 424, Ghazwatu Badril- Kubrā / Islāmubni Ḥizām, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 256, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
45 Al-Anfāl (8:49)
46 This was a merely a statement to conceal the issue. The chieftains of the Quraish knew full well that the killing of ‘Amr was only an excuse, otherwise, their actual jealousy was in the name of Islām.
47 Derived from As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 425, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Tashāwuru Quraishin Fir-Rujū‘i Minal-Qitāl / Nasabul- Ḥanẓaliyyah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
Derived from Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, pp. 30-31, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
48 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, pp. 425-426, Dhikru Ru’yā ‘Ātikah..... / Nasabul-Ḥanẓaliyyah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
49 Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fil-Mubārazah, Ḥadīth No. 2665
50 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, pp. 34-35, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
Al-Mustadraku ‘Alaṣ-Ṣaḥīḥaini, By Ḥafiẓ Muḥammad bin ‘Abdillāh, Volume 3, p. 433, Kitābu Ma‘rifatiṣ-Ṣaḥābati(sa) Dhikru Manāqibi Abī Ḥudhaifah, Ḥadīth 5057, Dārul-Fikr Beirut (2002) [Publishers]
51 Ṣaḥīḥul-Bukhārī, Kitābul-Jihād Was-Siyar, Bābu Mā Qīla Fī Dir‘in-Nabiyyi(sa) Wal-Qamīṣi Fil-Ḥarb, Ḥadīth No. 2915
Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābul-Imdādi Bil-Malā’ikati Fī Ghazwati Badr....., Ḥadīth No. 4588
52 Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābul-Imdādi Bil-Malā’ikati Fī Ghazwati Badr....., Ḥadīth No. 4588
Sunanut-Tirmidhī, Kitābu Tafsīril-Qur’ān, Bābu Wa Min Sūratil-Anfāl, Ḥadīth No. 3081
53 As-Sunanul-Kubrā, By Imām Abū ‘Abdir-Raḥmān Aḥmad bin Shu‘aib An-Nasa’ī, Kitābu ‘Amalil- Yaumi Wal-Lailati, Bābul-Istinṣāri ‘Indal-Liqā’i, Volume 6, pp. 156-157, Ḥadīth No. 10447, Dārul- Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1991)
Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 262, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
54 Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābul-Imdādi Bil-Malā’ikati Fī Ghazwati Badr....., Ḥadīth No. 4588
55 A persian proverb which means, ‘The wiser a saint, the greater his fear.’ [Publishers]
56 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 428, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Istiftāḥu Abī Jahlin Bid-Du‘āi, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
57 Ṣaḥīḥul-Bukhārī, Kitābut-Tafsīr, ‘Sūratul-Anfāl’ Bābu Qaulihī Wa Idh Qālū Allāhumma In Kāna Hādhā Huwal-Ḥaqq....., Ḥadīth No. 4648
58 This supplication of Abū Jahl is also evidence of the fact that in this campaign, the actual objective of the chieftains of the Quraish was to destroy Islām and the Muslims; and revenge for the killing of ‘Amr Ḥaḍramī, etc. was merely an excuse and a tool for inciting the disbelieving masses.
59 Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Chapter 10/10, Ḥadīth No. 3988
60 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 37, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
61 Meaning, “The army of the Quraish would definitely be routed and show their backs in flight.” This is Sūrah Al-Qamar, verse 46 of the Holy Qur’ān, which was revealed in Makkah prior to the migration, in the form of a prophecy. Now, these words had been made to flow on the tongue of the Holy Prophet(sa) by God as an indication that now the hour of fate had arrived upon the disbelievers of Makkah.
62 Al-Anfāl (8:18)
63 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 34, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril- Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, p. 295, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
64 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 34, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
65 Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, pp. 295-296, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
66 In other words, Allāh had made this war occur so that the Quraish could be uprooted.
Al-Anfāl (8:8) [Publishers]
67 The reason he said this was because the people of Makkah would look down to the farming profession and at times, they would refer to the people of Madīnah as ‘farmers’ in a tone of disgrace.
68 Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Chapter 12/12, Ḥadīth No. 4020
69 Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, p. 297, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
70 Ṣaḥīḥul-Bukhārī, Kitābul-Wakālah, Bābu Idhā Wakkalal-Muslimu Ḥarbiyyan Fī Dāril-Ḥarb....., Ḥadīth No. 2301
71 Sunan Ad-Dār Quṭnī, By Imām ‘Alī bin ‘Umar Ad-Dār Quṭnī, Volume 3, p. 64, Kitābul-Buyū‘, Dārul- Kutubil-‘Ilmiyyah, Beirut, Lebanon, Second Edition (2003)
72 Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Qatli Abī Jahl, Ḥadīth No. 3976
73 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 38, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
74 Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 40, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril- Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 439, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Maqtalun-Naḍri Wa ‘Uqbah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
75 Ṣaḥīḥul-Bukhārī, Kitābul-Jihād Was-Siyar, Bābul-Kiswati Lil-Usārā, Ḥadīth No. 3008
76 The Life of Mahomet, By Sir William Muir, Chapter XII (Prisoners Kindly Treated at Medîna), Prisoners treated kindly, p. 242, Published by Smith, Elder, & Co. London (1878) [Publishers]
77 Muṭ‘im was a chieftain of Makkah who died in a state of disbelief.
78 Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Chapter 12/12, Ḥadīth No. 4024
79 Ṣaḥīḥul-Bukhārī, Kitābul-Wuḍū’, Bābu Idhā Ulqiya ‘Alā Ẓahril-Muṣallī Qadharun....., Ḥadīth No. 240
Ṣaḥīḥul-Bukhārī, Kitābuṣ-Ṣalāh, Abwābu Sutratil-Muṣallī, Bābul-Mar’ati Taṭraḥu ‘Anil-Muṣallī....., Ḥadīth No. 520
Ṣaḥīḥul-Bukhārī, Kitābul-Jihād Was-Siyar, Bābud-Du‘ā’i ‘Alal-Mushrikīna Bil-Hazīmati....., Ḥadīth No. 2934
80 Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 260, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
81 Al-Iṣābatu Fī Tamīziṣ-Ṣaḥābah, By Aḥmad bin ‘Alī bin Ḥajar Al-‘Asqalānī, Volume 1, p. 696, Al- Ḥārithubnu Abī Hālah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)
82 Muḥammad (47:5)
Kitābul-Khirāj, By Abū Yūsuf Ya‘qūb bin Ibrāhīm, p. 212, Faṣlun Fī Qitāli Ahlish-Shirk....., Published by Baulāq (1302 A.H.)
83 Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, p. 336, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
Usdul-Ghābah Fī Ma‘rifatiṣ-Ṣaḥābah, By ‘Izzuddīn Ibnul-Athīr Abul-Ḥasan ‘Alī bin Muḥammad, Volume 4, p. 521, An-Naḍr bin Al-Ḥārith Al-Qarshiyy, Dārul-Fikr, Beirut, Lebanon (2003)
84 And Allāh knows best [Publishers]
85 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, pp. 510-511, Mā Qīla Minash- Shi‘ri Fī Yaumi Badr / Shi‘ru Qutailah bint Al-Ḥārith, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
86 Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābul-Imdādi Bil-Malā’ikati Fī Ghazwati Badrin....., Ḥadīth No. 4588
Sunanut-Tirmidhī, Kitābu Tafsīril-Qur’ān, Bābu Wa Min Sūratil-Anfāl, Ḥadīth No. 3084
Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, pp. 320-321, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
87 Muḥammad (47:5)
Kitābul-Khirāj, By Abū Yūsuf Ya‘qūb bin Ibrāhīm, p. 212, Faṣlun Fī Qitāli Ahlish-Shirk....., Published by Baulāq (1302 A.H.)
88 Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 262, Ghazwatu Badr, Dāru Iḥyā’it- Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)
89 One may recall that the great grandmother (paternal) of the Holy Prophet(sa) was from Madīnah
90 Ṣaḥīḥul-Bukhārī, Kitābul-Jihād Was-Siyar, Bābu Fidā’il-Mushrikīn, Ḥadīth No. 3048
91 The Prophet’s Mosque at Madīnah [Publishers]
92 Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 4, pp. 318-319, Fī Dhikri Aulādihil-Kirām, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
93 Sunan Abī Dāwūd
Fatḥul-Bārī Sharḥu Ṣaḥīḥil-Bukhārī, By Al-Imām Aḥmad bin Ḥajar Al-‘Asqalānī, Volume 7, pp 174- 175, Kitābul-Jihādi Was-Siyar, Bābu Lā Yu‘adhibu Bi-‘Adhābillah, Ḥadīth No. 3017, Qadīmī Kutub Khānah, Ārām Bāgh, Karachi [Publishers]
94 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 448, Islāmu Abil-‘Āṣ bin Ar-Rabī‘ / Alladhīna Uṭliqū Min Ghairi Fidā’, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
95 Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By ‘Allāmah Shihābuddīn Qusṭalānī, Volume 2, p. 324, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)
96 Al-Iṣābatu Fī Tamīziṣ-Ṣaḥābah, By Aḥmad bin ‘Alī bin Ḥajar Al-‘Asqalānī, Volume 3, p. 178, Suhail bin ‘Amr, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)
Usdul-Ghābah Fī Ma‘rifatiṣ-Ṣaḥābah, By ‘Izzuddīn Ibnul-Athīr Abul-Ḥasan ‘Alī bin Muḥammad, Volume 2, p. 347, Suhail bin ‘Amr Al-Qarshiyy, Dārul-Fikr, Beirut, Lebanon (2003)
97 Usdul-Ghābah Fī Ma‘rifatiṣ-Ṣaḥābah, By ‘Izzuddīn Ibnul-Athīr Abul-Ḥasan ‘Alī bin Muḥammad, Volume 4, p. 654, Al-Walīd bin Al-Walīd bin Al-Mughīrah, Dārul-Fikr, Beirut, Lebanon (2003)
Al-Iṣābatu Fī Tamīziṣ-Ṣaḥābah, By Aḥmad bin ‘Alī bin Ḥajar Al-‘Asqalānī, Volume 6, pp. 484-485, Al-Walīd bin Al-Walīd, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)
98 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 441, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Nuwāḥu Quraishin ‘Alā Qatlāhum, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
99 Kitābul-Maghāzī, By Abū ‘Abdillāh Muḥammad bin ‘Umar bin Wāqidil-Wāqidī, Volume 1, p. 121, Badrul-Qitāl, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, (2004)
100 Al-Anfāl (8:8) [Publishers]
101 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 441, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Nuwāḥu Quraishin ‘Alā Qatlāhum, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
102 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 440, Dhikru Ru’yā ‘Ātikata binti ‘Abdil-Muṭṭalib / Bulūghu Muṣābi Quraishin Ilā Makkah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 41, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril- Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
103 The Life of Mahomet, By Sir William Muir, Chapter XII (Islâm Now Depends on Military Success), Number of chief Coreish Killed at Bedr, p. 245, Published by Smith, Elder, & Co. London (1878)
104 Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Faḍli Man Shahida Badran, Ḥadīth No. 3983
105 The Life of Mahomet, By Sir William Muir, Chapter XII (Importance of the Battle of Bedr), Importance of the battle of Bedr and rank assigned to those engaged in it, p. 243, Published by Smith, Elder, & Co. London (1878)
106 Al-Qamar (54:45-49)
107 Isaiah (21:13-17)
108 What a wonderful depiction of the migration of the Holy Prophet(sa)
109 As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, pp. 449-450, Islāmu ‘Umair bin Wahb, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)
Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, pp. 46-47, Thumma Dakhalatis-Sanatuth-Thāniyatu Minal-Hijrah / Dhikru Waq‘ati Badril-Kubrā, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002)
