Battle of Badr

A map of the Badr campaign, showing the route taken by Abu Sufyan to protect his caravan from the Levant to Mecca, the route taken by Amr ibn Hishām (Abu Jahl) from Mecca to Badr, and the route taken by Muhammad and the Muslims from Medina to Mecca.

Muhammad was able to gather an army of 313–317 men. Sources vary upon the exact number, but the generally accepted number is 313. This army consisted of 82 Muhajirun, 61 men from the 'Aws and 170 men from the Khazraj.[23] They were not well-equipped for a major conflict nor prepared. They only had two horses, and those belonged to Zubayr ibn al-Awwam and al-Miqdad ibn 'Amr. The entire army had 70 camels, meaning that they had one camel for two to three men to ride alternatively.[24][23] Muhammad shared a camel with 'Ali ibn Abu Talib and Marthad ibn Abi Marthad al-Ghanawi.[23] The guardianship and administration of Medina was entrusted with Ibn Umm Maktum, but later with Abu Lubaba ibn 'Abd al-Mundhir.[23] Muhammad handed a white standard to Mus‘ab ibn 'Umair al-Qurashi al-'Abdari.[23] The army was divided into two battalions: one of the 82 Muhajirun and the other of the 231 Ansar.[23] The flag of the Muhajirun was carried by 'Ali ibn Abu Talib, while that of the Ansar was carried by Sa'd ibn Mu'adh.[23] az-Zubayr commanded the right flank, while al-Miqdad commanded the left;[23] the rear of the army was commanded by Qays bin Abi Sa'sa'ah.

With Muhammad in the lead, the army marched out along the main road to Mecca from the north.[23] At Safra', he dispatched Basbas al-Juhani and 'Adi al-Juhani to scout for the Quraish. The future Caliph Uthman stayed behind to care of his sick wife Ruqayyah, the daughter of Muhammad, who later died from illness.[25] Salman al-Farsi also could not join the battle, as he was still not a free man.[26]

All of the clans of the Quraish except the Banu 'Adi quickly assembled an excited army of around 1300 men, 100 horses and a large number of camels. Moving swiftly towards Badr, they passed the valleys of 'Usfan, Qadid and al-Juhfah. At al-Juhfah, another messenger from Abu Sufyan informed them of the safety of their merchandise and wealth. Upon receiving this message, the Makkan army expressed delight and showed a desire to return home. Abu Jahl was not interested in returning and insisted on proceeding to Badr, and holding a feast there to show the Muslims and the surrounding tribes that they were superior. Despite Abu Jahl's threat and insistence, the Banu Zahrah, numbering around 300, broke away from the army and returned to Mecca, on the advice of Al-Akhnas ibn Shurayq. Muhammad's clan, the Banu Hashim, also attempted to break away but were threatened by Abu Jahl to stay.[23] Many of the Qurayshi nobles, including Abu Jahl, al-Walid ibn 'Utbah, 'Utbah ibn Rabi'ah, and Umayyah ibn Khalaf, joined the Meccan army. Their reasons varied: some were out to protect their financial interests in the caravan; others wanted to avenge Ibn al-Hadrami, a guard killed in one of the caravan ambushes at Nakhlah; finally, a few must have wanted to take part in what was expected to be an easy victory against the Muslims.[27] Amr ibn Hishām is described as shaming Umayyah ibn Khalaf into joining the expedition.[28]

Muslim council of war at Badr

Muhammad held a council of war to review the situation and decide on a plan-of-action. According to some Muslim scholars, the following verses of Al Anfal, Q8:5-6, were revealed in response to some Muslims fearing the encounter. Abu Bakr was the first to speak at the meeting and he reassured Muhammad.[23] 'Umar was next. Then, al-Miqdad ibn 'Amr got up and said:[23][29]

"O Messenger of Allah! Proceed where Allah directs you to, for we are with you. We will not say as the Children of Israel said to Musa: "Go you and your Lord and fight and we will stay here;" rather we shall say: "Go you and your Lord and fight and we will fight along with you." By Allah! If you were to take us to Birk al-Ghimad, we will still fight resolutely with you against its defenders until you gained it."[23][29]

Muhammad then praised him and supplicated for him, but the three who had spoken were of the Muhajirun, who only constituted around one-third of the Muslim men in Medina. Muhammad wanted the opinion of the Ansar, who were not committed to fighting beyond their territories in the Pledges of 'Aqabah. Muhammad then indirectly asked the Ansar to speak, which Sa'd ibn Mu'adh understood and asked for permission to speak. Muhammad immediately gave him permission to speak and Sa'd said:[23]

"O Prophet of Allah! We believe in you and we bear witness to what you have brought is the Truth. We give you our firm pledge of obedience and sacrifice. We will obey you most willingly in whatever you command us, and by Allah, Who has sent you with the Truth, if you were to ask us to throw ourselves into the sea, we will do that most readily and not a man of us will stay behind. We do not deny the idea of encounter with the enemy. We are experienced in war and we are trustworthy in control. We hope that Allah will show you through our hands those deeds of bravery which will please your eyes. Kindly lead us to the battlefield in the Name of Allah."[23]

Muhammad, impressed with his loyalty and spirit of sacrifice, ordered the march towards Badr to continue.[23]

By Sunday, 11 March (15 Ramadan), both armies were about a day's march from Badr. Muhammad and Abu Bakr had conducted a scouting operation and managed to locate the camp of the Quraish. They came across an old Bedouin nearby from whom they managed to find out the exact strength of their army and their location. In the evening, Muhammad dispatched 'Ali, az-Zubayr and Sa'd ibn Abi Waqqas to scout for the Makkans. They captured two Meccan water-bearers at the wells of Badr. Expecting them to say they were with the caravan, the Muslims were horrified to hear them say they were with the main Quraishi army.[30] Unsatisfied with their answer, while Muhammad was praying, some of the Muslims beat the two boys into lying, an action that Muhammad strictly condemned later. Muhammad then extracted the details of the Makkans from the boys. The next day Muhammad ordered a march to Badr and arrived before the Meccans.[23]

When the Muslim army arrived from the east, Muhammad initially chose to encamp at the first well he encountered. al-Hubab ibn al-Mundhir, however, asked him if this choice was from divine instruction or Muhammad's own opinion. When Muhammad responded in the latter, Hubab suggested that the Muslims occupy the well closest to the Quraishi army, and block off or destroy the other ones. Muhammad accepted this decision and the plan was carried out at midnight.[23] Muhammad had also given strict orders to not begin an attack without his sole permission.[23]

Muhammad spent the whole night of 12 March (16 Ramadan) praying near a tree. The Muslim army enjoyed a refreshing night of sleep, again believed by Muslims, to be a blessing from Allah.[23]

While little is known about the progress of the Quraishi army from the time it left Mecca until its arrival just outside Badr, several things are worth noting: although many Arab armies brought their women and children along on campaigns both to motivate and care for the men, the Meccan army did not. The Quraish apparently made little or no effort to contact the many allies they had scattered throughout the Hejaz.[31] Both facts suggest the Quraish lacked the time to prepare for a proper campaign in their haste to protect the caravan. Besides, it is believed they expected an easy victory.

Since Muhammad's army had either destroyed or taken all the wells in the city, a few Makkans approached the well controlled by Muslims to draw out water. All were shot except Hakim ibn Hizam, who later accepted Islam. At midnight on 13 March (17 Ramadan), the Quraish broke camp and marched into the valley of Badr. 'Umayr ibn Wahb al-Jumahi made a survey of the Muslim position and reported 300 men keen on fighting to the last man.[23][32][33] After another scouting mission, he reported that the Muslims were not going to be reinforced, nor were they planning any ambushes.[23][32] This further demoralized the Quraish, as Arab battles were traditionally low-casualty affairs, and set off another round of bickering among the Quraishi leadership. However, according to Arab traditions Amr ibn Hishām quashed the remaining dissent by appealing to the Quraishis' sense of honor and demanding that they fulfill their blood vengeance.[34]

Hamza ibn Abdul-Muttalib duels Shaybah ibn Rabi'ah, as portrayed in Tārīkhunā bi-uslūb qaṣaṣī (published 1935)

The battle began with al-Aswad bin 'Abdul-Asad al-Makhzumi, one of the men from Abu Jahl's clan, the Banu Makhzum, swearing that he would drink from the well of the Muslims or otherwise destroy it or die for it. In response to his cries, Hamza ibn 'Abdul-Muttalib, one of Muhammad's uncles, came out and they began fighting in a duel. Hamza struck al-Aswad's leg before dealing him another blow that killed him. Seeing this, three men protected by armor and shields, Utbah ibn Rabi'ah, alongside his brother, Shaybah ibn Rabi'ah and son, al-Walid ibn 'Utbah, emerged from the Makkan ranks. Three of the Madani Ansar emerged from the Muslim ranks, only to be shouted back by the Meccans, who were nervous about starting any unnecessary feuds and only wanted to fight the Muhajirun, keeping the dispute within the tribe. So Hamza approached and called on Ubaydah ibn al-Harith and 'Ali ibn Abu Talib to join him. The first two duels between 'Ali and al-Walid and Hamza and Shaybah were quick with both managing to kill their opponents swiftly. After the fight between Ali and Walid, Hamza looked at 'Ubaydah to find him seriously wounded. He then fell upon and killed Shaybah. Ali and Hamza then carried Ubaydah back into the Muslim lines. He died later due to a disease.[35][36][37][23] A shower of arrows from both sides followed these duels and this was followed by several other duels, most of which were won by the Muslims.[23] The Makkans now took the offensive and charged upon the Muslim lines.[23]

As the Makkans charged upon the Muslims, Muhammad kept asking Allah, stretching his hands toward the Qibla:

"O Allah! Should this group (of Muslims) be defeated today, You will no longer be worshipped."

Muhammad kept reciting his prayer until his cloak fell off his shoulders, at which point Abu Bakr picked it up and put it back on his shoulders and said:

"O Prophet of Allah, you have cried out enough to your Lord. He will surely fulfil what He has promised you."

Muhammad gave the order to carry out a counterattack against the enemy now, throwing a handful of pebbles at the Makkans in what was probably a traditional Arabian gesture while yelling "Defaced be those faces!"[38][39] or "Confusion seize their faces."[23] The Muslim army yelled in reply, "Yā manṣūr amit!" meaning "O thou whom God hath made victorious, slay!" and rushed the Qurayshi lines. The Makkans, understrength and unenthusiastic about fighting, promptly broke and ran. Muslims attribute their fear of fighting and fleeing from the battlefield to divine intervention, with the Qur'an stating in Chapter 8, verse 12, that Allah sent thousands of angels (mala'ikah) to strengthen the ranks of Muslims. The battle itself only lasted a few hours and was over by early afternoon.[38] The Qur'an describes the force of the Muslim attack in many verses, which refer to thousands of angels descending from Heaven at Badr to terrify the Quraish.[39][40] It also describes how Iblis, the Leader of the Jinn, mentioned to have taken the form of Suraqa ibn Malik, fled the battlefield upon seeing the angels.[23] Muslim sources take this account literally, and there are several ahadith where Muhammad discusses the Angel Jibreel and the role he played in the battle.[23] Modern non-Muslim historians, such as Richard A. Gabriel, attribute the victory and the subsequent triumph over the Quraysh to Muhammad's strategic and military prowess.[41][42]

The death of Abu Jahl, and the casting of the Meccan dead into dry wells

As the Quraysh fled in panic, Muhammad's forces began to collect captives.[43][44] He ordered the search for Abu Jahl, his former childhood friend who had become an adversary.[45] A Muslim named Abdullah ibn Mas'ud discovered him, barely clinging to life from his wounds. Ibn Mas'ud then placed his foot on his neck and inquired, "Are you Abu Jahl?" Upon confirmation, he grasped the dying man's beard and decapitated his head.[43][46] Holding it up, he then cast it at Muhammad's feet, who jubilantly exclaimed, "The head of the enemy of God. Praise God, for there is no other but He!"[46][43][45] Muhammad then ordered a large pit to be dug. The deceased Quraysh numbering 50–70, were cast into it, while Muhammad recited over them, "O people of the pit, have you found that what God threatened is true? For I have found that what my lord promised me is true." His companions were surprised and asked if he spoke to the dead. Muhammad assured them that those corpses heard what he said.[45][43]

Muhammad's party gained booty that, while not as extensive as Abu Sufyan's caravan, was still considerable: 150 camels, 10 horses, a substantial amount of weaponry and protective gear, assorted possessions of the fleeing individuals, as well as some goods the Meccans brought along in the hopes of conducting business along the way.[44] The Muslims also acquired a number of captives. One of them was Muhammad's uncle al-Abbas, who, according to some sources, had been Muhammad's secret agent in Mecca.[47][48][49] Umar wanted all the captives killed, but Abu Bakr and others suggested exchanging them for ransom, for besides them being their kinsmen, the revenue from the ransom would strengthen the Muslims.[44][50] Muhammad chose that ransom must be requested first, and afterwards, they could execute anyone for whom no one was prepared to pay.[44]

As Muhammad and his troops made their way back to Medina, they encountered a congregation of Muslims at Rawha, all eager to welcome them back. However, one of the victors, Salama ibn Salama, was heard to grumble: "Why do you congratulate us? By God, we were only up against bald old women; we cut their throats like the camels offered up for sacrifice with their feet tied together." Muhammad smiled and said, "Yes, but nephew, they were the chiefs!"[51][52] The Muslims obtained a large amount of ransom money for the captives.[51] Nevertheless, several Islamic traditions report that later on, Muhammad received a divine revelation stating that Umar's recommendation to kill the captives was actually the right one. Muhammad added that if God's punishment were to descend from the heavens—due to them having released the captives for ransom—only Umar would be spared.[50]

Despite scholars estimating Meccan casualties at around 70, only the names of the more prominent ones are known. However, the names of the 14 Muslims who were killed during the course of the war or later (due to injuries sustained during the war) are all known.

A painting from Siyer-i Nebi, Ali beheading Nadr ibn al-Harith in the presence of Muhammad and his companions

The names of the 14 Muslim martyrs at Badr are inscribed into the Badr Martyrs Monument near the battlefield.

Well-known Meccans who were killed during the battle included Amr ibn Hishām, Umayyah ibn Khalaf, 'Utbah ibn Rabi'ah, Shaybah ibn Rabi'ah, al-Walid ibn 'Utbah, al-Aswad bin and 'Abdul-Asad al-Makhzumi. Nadr ibn al-Harith and 'Uqbah ibn Abū Mu‘ayṭ were also killed, though the circumstances of their deaths are unclear. According to some sources the last two were killed during fighting in the field of battle at Badr and subsequently buried in a pit,[53][54][55] while Safiur Rahman al-Mubarakpuri writes that these two were taken as prisoners and subsequently executed by Ali.[23][53]

The Battle of Badr was extremely influential in the rise of two men who determined the course of Arabian history in the next century. The first was Muhammad, who was transformed overnight from a Meccan outcast into the leader of a new community and city-state at Medina. Marshall Hodgson adds that Badr forced the other Arabs to "regard the Muslims as challengers and potential inheritors to the prestige and the political role of the [Quraish]." Shortly thereafter he expelled the Banu Qaynuqa, one of the Jewish tribes in Medina for assaulting a Muslim woman which led to their expulsion for breaking the peace treaty. The tribe is also known for having threatened Muhammad's political position. At the same time 'Abd Allah ibn Ubayy, Muhammad's chief opponent in Medina, found his own position seriously weakened. He was only able to mount limited challenges to Muhammad.[56]

The other major beneficiary of the Battle of Badr was Abu Sufyan ibn Harb, safely away from the battle leading the caravan. The death of Amr ibn Hisham, as well as many other Quraishi nobles,[57] gave Abu Sufyan the opportunity, almost by default, to become chief of the Quraish. As a result, when Muhammad marched into Mecca six years later, it was Abu Sufyan who helped negotiate its peaceful surrender. Abu Sufyan subsequently became a high-ranking official in the Muslim Empire, and his son Mu'awiya later went on to found the Umayyad Caliphate.

In later days, the battle of Badr became so significant that Ibn Ishaq included a complete name-by-name roster of the Muslim army in his biography of Muhammad. In many hadiths, veterans who fought at Badr are identified as such as a formality, and they may have even received a stipend in later years.[58] The death of the last of the Badr veterans occurred during the First Fitna.[59]

• Rodgers, Russ (2017). The Generalship of Muhammad: Battles and Campaigns of the Prophet of Allah. University Press of Florida. ISBN 978-0-8130-5459-9.
• Gabriel, Richard A. (22 October 2014). Muhammad: Islam's First Great General. University of Oklahoma Press. ISBN 978-0-8061-8250-6.
• Rodinson, Maxime (2 March 2021). Muhammad. New York Review of Books. ISBN 978-1-68137-493-2.
• Glubb, Sir John Bagot (2001). The Life and Times of Muhammad. Cooper Square Press. ISBN 978-0-8154-1176-5.
• Ibn Hisham, ʻAbd al-Malik; Ibn Ishaq, Muhammad (1978). The Life of Muhammad: A Translation of Isḥāq's Sīrat Rasūl Allāh. Oxford University Press. ISBN 978-0-19-636034-8.
• Gordon, Matthew (30 May 2005). The Rise of Islam. Greenwood Publishing Group. ISBN 978-0-313-32522-9.
• Gibb, H. A. R. (1960). Encyclopaedia of Islam 1: A-B. Brill.
• Watt, William Montgomery (1961). Muhammad: Prophet and Statesman. Oxford University Press. ISBN 978-0-19-881078-0.
• Buhl, F.; Welch, A.T. (1993). "Muḥammad". Encyclopaedia of Islam. Vol. 7 (2nd ed.). Brill. ISBN 978-90-04-09419-2.
• Ali, Abdullah Yusuf (1987). The Holy Qur'an: Text, Translation & Commentary. Tahrike Tarsile Qur'an; Reissue edition. ISBN 0-940368-32-3.
• Armstrong, Karen (1992). Muhmmad: Biography of the Prophet. HarperCollins. ISBN 0-06-250886-5.
• Crone, Patricia (1987). Meccan Trade and the Rise of Islam. Blackwell.
• Hodgson, Marshall (1974). The Venture of Islam: The Classical Age of Islam. University of Chicago Press. ISBN 0-226-34683-8.
• Lings, Martin (1983). Muhammad: His Life Based on the Earliest Sources. Inner Traditions International. ISBN 0-89281-170-6.
• Mubarakpuri, Safi-ul-Raḥmān (2002). Ar-Raheeq Al Makhtum: The Sealed Nectar. Darussalam. ISBN 9960-899-55-1. Retrieved 16 March 2016.
• Nicolle, David (1993). Armies of the Muslim Conquest. Osprey Publishing. ISBN 1-85532-279-X.
• Ramadan, Tariq (2007). In the Footsteps of the Prophet. United States of America: Oxford University Press. ISBN 978-0-19-530880-8.
• Rippin, Andrew (2009). The Blackwell Companion to the Qur'an. Chichester, West Sussex: Blackwell Publishing. ISBN 978-1-4051-8820-3.
• Watt, W. Montgomery (1956). Muhammad at Medina. Oxford University Press.

• Lewis, Bernard (2002). The Arabs in History. Oxford, New York: Oxford University Press. ISBN 978-0-19-280310-8.
• "Translation of Malik's Muwatta". USC-MSA Compendium of Muslim Texts. Archived from the original on 17 October 2010.
• "Translation of Sahih Muslim". USC-MSA Compendium of Muslim Texts. Archived from the original on 17 October 2010.
• "Translation of Sahih al-Bukhari". USC-MSA Compendium of Muslim Texts. Archived from the original on 17 October 2010.
• "Partial Translation of Sunan Abu-Dawud". USC-MSA Compendium of Muslim Texts. Archived from the original on 17 October 2010.