Muslims Victory in the Battle of Badr

The Abdallah ibn Jahsh Expedition was a turning point in Islamic policy. It marked the first bloodshed among Muslims when Waqid ibn Abdullah killed Amr ibn al-Hadrami. The verse we mentioned earlier was revealed during this incident, allowing Muslims to fight those who hindered their faith and blocked the path of Allah. This expedition also altered the Muslims' approach to Quraysh, forcing them to consider economic strategies to extract wealth from Quraysh through raids and combat. This shift came after Quraysh attempted to incite the entire Arabian Peninsula against the Prophet Muhammad and his companions, hoping they would be killed during the sacred month. Muhammad realized there was no hope left for diplomacy or reconciliation.

Abu Sufyan embarked on a significant trade journey to Syria in the early autumn of the second year of the Hijra, a trade route the Muslims intended to intercept when the Prophet left for Al-Ushayra. However, when they reached it, Abu Sufyan's caravan had already passed two days before their arrival. The Muslims decided to wait for the caravan's return. When the time came for Muhammad to depart, he sent Talha ibn Ubayd Allah and Sa'id ibn Zaid to gather intelligence. They went as far as Al-Hurra, where they camped, waiting for the caravan's return to deliver the news to Muhammad.

Muhammad, however, didn't wait for his messengers to return from Al-Hurra or for the news about the caravan. He believed that this caravan was substantial, with all the people of Mecca participating, both men and women, contributing to it. They had collected around fifty thousand dinars for this journey. Muhammad feared that if he waited, the caravan would evade him again, just as it had on its way to Syria. Therefore, he called upon the Muslims and told them that this was Quraysh's caravan and asked them to go after it, hoping that Allah would grant them success. Some hesitated, while others were reluctant.

Some individuals who had not yet embraced Islam sought to join the expedition for the sake of gaining a share of the booty. Muhammad refused to allow them to join unless they embraced Islam and believed in Allah and His Messenger.

Letter from Abu Sufyan to the Quraysh

Abu Sufyan was concerned about the Muslims intercepting his caravan during their journey to Syria. He waited for news from them anxiously. The messenger who reached him had injuries to his ears, nose, and clothes, signaling the danger ahead. Abu Sufyan became fearful and sent word to the Quraysh to gather and protect their wealth. He informed them that Muhammad and his companions had plans. However, he was cautious in his approach, as he was unsure if the Muslims had learned of his convoy yet. Abu Jahl and Aamir bin Al-Hadrami believed it was best to confront Muhammad, while others hesitated, fearing potential retaliation from the Banu Bakr tribe.

These individuals remembered the bloodshed caused by past conflicts between the Quraysh and the Kinana tribe. On the other hand, there were those who feared being attacked from behind by the Banu Bakr, causing them to lean toward staying home. A man named Malik bin Ju'sham al-Mudlaji, an influential figure from the Kinana tribe advised the Quraysh to go out and face Muhammad and his companions, ensuring that no one would stay behind. Most of the leaders agreed with him, except for Abu Lahab, who sent his nephew, Al-As bin Hisham, in his place. Despite the majority's decision to fight, some remained indecisive due to fear, leading to discussions about whether to defend their wealth or stay home and wait.

The March of the Muslim Army

The Prophet Muhammad (peace be upon him) set out from Medina with his companions in the second year of the Hijra during the month of Ramadan. He appointed Amr bin Um Maktum to lead the people in prayer in Medina, and Abu Lubabah was tasked with managing the city in his absence. The Muslims' expedition displayed two black banners, and they had with them seventy camels for transportation. Each pair of Muslims shared the responsibility of caring for one camel, with some taking care of two or three camels. Muhammad, Ali ibn Abi Talib, and Marthad bin Abi Marthad al-Ghanawi also participated in camel care. Abu Bakr, Umar, and Abd El Rahman bin Awf were among those who cared for the camels as well. The total number of Muslims who joined this expedition was 563 individuals, including 83 Muhajirun (emigrants) and 61 from the Ansar (helpers), with the rest being from the Khazraj tribe.

The group departed hastily, fearing that Abu Sufyan might escape them, and they were keen to intercept any news about him as they traveled. When they reached the area known as Aqiq al-Thabiya, they encountered a Bedouin man and inquired about the Quraysh. However, the man had no information to share. They continued on their journey until they reached a valley called Dhafiran, where they received word that the Quraysh had left Mecca to prevent their caravan from being intercepted.

This news changed the situation dramatically. The Muslims, who were initially a small group, now faced the entire Quraysh, along with Abu Sufyan and his 30 or 40 men. They were not in a position to engage in combat with Muhammad and his companions. This was the entirety of Mecca, including its leadership, mobilized to defend their trade. The Muslims realized they had no choice but to confront Abu Sufyan and his caravan. They overcame his men, took some of them captive, and seized their camels and belongings. However, the Quraysh would soon catch up to them, motivated by their desire to protect their wealth and interests. They aimed to confront Muhammad, and the Jews of Medina also hoped to exploit the situation, posing new challenges for the Muslims.

The Consultation of the Ansar (Supporters)

The Prophet (peace be upon him) consulted the people and informed them about the situation with the Quraysh. Abu Bakr and Umar offered their opinions, and then Al-Miqdad bin Amr stood up and said, "O Messenger of Allah, go wherever you feel Allah is guiding you, and we are with you. We will not say to you what the Children of Israel said to Moses: 'Go, you and your Lord, and fight. We are staying here.' Instead, we say, 'Go, you and your Lord, and fight. We are with you as warriors.'" The people fell silent.

The Prophet then said, "Give me your opinions, O people". He intended, by this statement, to be the Ansar (Supporters) who had pledged allegiance to him at Aqabah with the condition that they would defend him in Medina, but they had not pledged to fight outside their city. When the Ansar sensed that he wanted them, and Sa'd bin Mu'adh, the leader of their group, looked at the Prophet and said, "Do you mean us, O Messenger of Allah?" The Prophet replied, "Yes". Sa'd said, "We have believed in you, testified to your truth, and made covenants and pacts with you on hearing and obeying. Go where you wish, and we are with you. By Allah, if you were to go through this sea, we would also go with you, not leaving a single man behind. We do not dislike the idea of encountering our enemy tomorrow. We are experienced in battle and sincere in meeting the enemy. Perhaps Allah will let you see something from us that will please your eyes. Lead us by the permission of Allah".

As Sa'd finished speaking, the Prophet's face lit up with joy, and he appeared full of energy. He said, "March forward, and receive the glad tidings. Allah has promised me one of the two parties (the enemy) will be defeated by you. By Allah, it is as if I can see the places of their falls now". They all set out, and when they came near Badr, the Prophet rode his camel until he met a Bedouin who was asked about the Quraysh and Muhammad and his companions. Through this Bedouin, he learned that the Quraysh were close by.

At that moment, the Prophet returned to his people and sent Ali bin Abi Talib, Az-Zubair bin Al-Awwam, and Saad bin Abi Waqqas, along with some others from his companions, to fetch water from the wells of Badr and gather information about the Quraysh. The advance group returned with news that Quraysh was approaching, and one of the two boys recognized by the Prophet Muhammad informed him that the Quraysh were positioned close to the watering place at Badr.

In the meantime, Abu Sufyan had already advanced on the route, fearing that Muhammad might have arrived ahead of him. Upon reaching the water source, he found Majdi bin Amr, who was recognized by the Muslims as a resident of Yathrib, the old name for Medina. He asked Majdi, "Have you seen anyone?" Majdi replied that he had only seen two riders heading towards the nearby hill. Abu Sufyan quickly turned back and deviated from the direct path, marching along the coast, rapidly increasing the distance between himself and Muhammad.

The next day, the Muslims were waiting for Abu Sufyan to pass by them. However, they received news that he had eluded them, and Quraysh's fighting contingent was still nearby. This news disappointed some Muslims who were eager for the spoils of war. They argued with the Prophet, suggesting that they return to Medina without facing the Quraysh and the others who had come from Mecca to fight them. During this time, the following Quranic verse was revealed: "And [remember] when Allah promised you one of the two groups - that it would be yours - and you wished that the unarmed one would be yours. But Allah intended to establish the truth by His words and to eliminate the disbelievers". (Quran 8:7)

However, Quraysh, too, had its internal discussions. They questioned the need for battle since their trade caravan had been saved. Some suggested returning to Mecca to avoid confrontation, while others, led by Abu Jahl, insisted on moving forward, planning to stay at Badr for three days, sacrificing camels, feasting, drinking wine, and listening to their singing girls. They believed that by doing so, they would maintain their reputation among the Arabs, especially after their failed attempt to attack Muhammad's convoy in the previous raid led by Abdullah bin Jahsh.

The Muslims' Arrival at Badr

The people hesitated between following Abu Jahl, fearing being accused of cowardice, and returning after their caravan had been saved. Only the Banu Zuhrah, who followed the advice of Al-Akhnas bin Shurayq, chose to return, including their leader Muti'ah. The rest of Quraysh followed Abu Jahl until they reached a place where they set up camp for battle and consulted one another.

They camped at a location known as the "Adwatu Al-Qaswa," behind a dune of sand that they used for protection. As for the Muslims who missed the opportunity to capture the caravan, they unanimously decided to stand firm and confront the enemy when it was collectively agreed upon to engage in battle. Consequently, they proceeded to the watering place at Badr, aided by rain that had recently fallen, making the journey more manageable.

When they arrived near the water at Badr, the Prophet Muhammad camped there. Al-Hubab bin Al-Mundhir, who was knowledgeable about the area, noticed the campsite and said, "O Messenger of Allah, do you think this location was chosen by Allah, or is it a tactical decision for battle and strategy?" The Prophet responded, "Rather, it is both a strategic decision for battle and a tactic". Al-Hubab continued, "O Messenger of Allah, if this is not a location chosen by Allah, then we should not advance nor retreat from it. Instead, let us build a pool of water here, fill it with water, and then fight the enemy. We will have access to water while they do not". Muhammad agreed with this plan, and the Muslims, under his command, began to implement it.

Al-Hubab's wisdom resonated with the Prophet, and it illustrated the cooperative nature of decision-making among the Muslims. This approach emphasized the importance of consultation and the consideration of various viewpoints within the community. It also highlighted the Prophet's humility in seeking advice from those with knowledge and experience in specific matters. This collaborative spirit was instrumental in the Muslims' success at the Battle of Badr, as it allowed them to develop a comprehensive strategy for the upcoming confrontation with the Quraysh.

Building the Shelter for the Prophet

After constructing the pool of water, Sa'd ibn Mu'adh suggested, "O Messenger of Allah, allow us to build a shelter for you. You can stay there, and your riding animals can be kept nearby. Then, we will face our enemies. If Allah honors us and helps us prevail over our enemies, that would be our utmost desire. But if the other situation arises, and they surround you, we can join our people who have stayed behind in Medina. Even if some of our people are left behind, O Prophet of Allah, there is no one who loves you more than us. If they think you are going into battle, they will not leave you. May Allah use them to advise and fight alongside you". Muhammad praised Sa'd and prayed for his well-being. The shelter was then built for the Prophet Muhammad.

At this moment, it's worth taking a moment to admire the sincere loyalty and profound love of the Muslims for Muhammad, along with their unwavering faith in his mission. These individuals recognized that the Quraysh outnumbered them significantly, yet they were determined to stand against them in battle. Furthermore, when the opportunity for material gain was lost, they did not let it deter their commitment. Instead, they stood by the side of the Prophet, supporting and strengthening him. These Muslims, uncertain between the desire for victory and the fear of defeat, still focused on protecting the Prophet and ensuring his safe return, even preparing a way for him to communicate with those who had remained in Medina. What a remarkable stance and what unwavering faith this situation reflects!

Hamza Kills Ibn Abd Al-Asad

The Quraysh had assembled for battle, and they sent scouts to gather information about the Muslims. The scouts returned, reporting that there were around three hundred Muslims, give or take a few, and that there were no ambushes or reinforcements. The Muslims were a people with no sanctuary or refuge except for their swords. Among them, no man would die before killing a man from the opposite side.

The elite of the Quraysh had joined this army, and some of the wise among them were concerned about the possibility of the Muslims defeating them. They feared that if that happened, Mecca's status would be diminished. However, their concerns were overshadowed by the obstinacy of Abu Jahl and his accusations of cowardice and fear. Even though these considerations didn't sway the Quraysh from their decision, 'Utbah ibn Rabi'ah interjected, standing between them and saying, "O people of Quraysh, by Allah, you are not acting wisely in seeking to confront Muhammad and his companions. By Allah, if you prevail against them, there will remain no one to look you in the face except those whose brothers, cousins, or clansmen you have killed. Return and leave Muhammad and the rest of the Arabs alone. If you defeat them, that's what you intended. If not, we haven't exposed ourselves to something you dislike".

When this statement by 'Utbah reached Abu Jahl, he became furious and sent for 'Amr ibn al-Hadrami, saying to him, "Your ally wants to return with the people, and I have seen you seeking revenge with your own eyes. Stand up and incite the killing of your brother". 'Amr stood and shouted, "O my two parents!" After that, there was no turning back from the war. The battle commenced, and Asad ibn 'Abd al-Asad, from the tribe of Makhzumi, charged toward the Muslims to destroy the shelter they had built. Hamza ibn 'Abd al-Muttalib responded by striking him with a blow that severed one of his legs, leaving it hanging by a piece of flesh. Hamza followed it up with another blow that finished him off outside the shelter.

Nothing stirs the swords of warriors more than the sight of blood, and nothing stirs their emotions in battle more than witnessing a comrade die at the hands of the enemy, with their comrades watching.

Following the fall of Asad, 'Utbah ibn Rabi'ah, along with his brother Shaybah and his son al-Walid, called for individual combat. Young men from the Muslims of Medina came out to face them. When they recognized their opponents, 'Utbah addressed them, saying, "What business do you have with us? We are here for our people". He then called for their champions to come forward. Hamza ibn 'Abd al-Muttalib, 'Ali ibn Abi Talib, and 'Ubaydah ibn al-Harith stepped forward. Hamza wasted no time and quickly killed Shaybah, and 'Ali defeated al-Walid while 'Ubaydah overpowered 'Utbah.

Seeing these events unfold, the Quraysh began to withdraw, and the two sides clashed on a Friday morning, on the seventeenth day of Ramadan.

Muhammad's Prayer and Supplication

As the battle of Badr was about to begin, the Messenger Muhammad stood at the head of his Muslim companions, arranging their ranks. When he observed the numerous Quraysh forces and the scarcity of his own men, along with their weak equipment, he felt compelled to retreat back to the shelter. With him was Abu Bakr, who was equally apprehensive about the outcome of that day and deeply concerned about the future of Islam if the Muslims did not achieve victory. Muhammad turned towards the qiblah (the direction of prayer) and devoted himself wholeheartedly to God, reciting the promises that had been made to him and fervently invoking God to fulfill His promise of victory.

He supplicated, "O Allah, these are the Quraysh who have come with their defiant and stubborn ones, attempting to reject Your Messenger. O Allah, grant us the victory You have promised. O Allah, if this group is destroyed today, no one will worship You".

Muhammad's hands trembled as he raised them in prayer, and his cloak slipped from his shoulders. Abu Bakr stood behind him, covering his shoulders with the cloak, and encouraged him by saying, "O Messenger of Allah, part of your supplication has reached your Lord. Allah will fulfill His promise to you".

However, Muhammad remained in a state of intense devotion, fervent supplication, humility, and reliance on God during this critical moment. He continued his prayer:

"O Allah, it is the Quraysh who have come with their chieftains, seeking to reject Your Prophet. O Allah, grant the victory You promised me. O Allah, if this group is defeated today, they will never again oppose You".

Muhammad's powerful and sincere prayers had a profound impact on the hearts of the believers who stood with him. His prayers strengthened their determination and caused each of them to be worth more than two men, or even ten men. It is easy to understand the effect of this when considering the increased moral strength within individuals as a result of their love for their homeland, their willingness to sacrifice for it, and their belief in its cause.

Recalling the efforts of the Allies during the world wars, when they launched a broad-based call to rally against Germany, it is evident how this call strengthened the moral resolve of the Allies' soldiers. They were defending the cause of freedom, justice, and peace, which increased their moral strength far beyond their material capabilities.

The love for one's homeland and the willingness to sacrifice for it amplify an individual's inner strength. In a similar manner, the love for peace, justice, and humanity as a whole enhances moral strength. However, the greatest increase in moral strength comes from faith in the entirety of existence and the Creator of that existence. This faith empowers individuals to reach levels of strength that are beyond human comprehension. Such strength allows individuals to move mountains, set worlds in motion, and exercise spiritual influence over those who have less faith.

Muhammad's prayers and supplications were not only about nationalism or the cause of peace. They were about standing beside God and thwarting those who would mislead the believers from His path and those who would deter them from their mission. Faith in God increased the moral strength within him to such an extent that it transcended material capabilities. If this faith had not reached its peak due to the differences among the Muslims before the Battle of Badr, their material strength would not have compensated for what was lacking. Nevertheless, Muhammad incited his companions through his faith and increased their morale to the point that each man was worth the strength of ten.

It is worth noting that these verses from the Quran were revealed in the context of this battle. They emphasize the importance of patience and reliance on God's help in times of adversity:

"O Prophet, urge the believers to battle. If there are among you twenty [who are] steadfast, they will overcome two hundred. And if there are among you one hundred [who are] steadfast, they will overcome a thousand of those who have disbelieved because they are a people who do not understand. Now, Allah has lightened [the hardship] for you, and He knows that among you is weakness. So, if there are from you one hundred [who are] steadfast, they will overcome two hundred. And if there are among you a thousand [who are] steadfast, they will overcome two thousand by permission of Allah. And Allah is with the steadfast". (Quran 8:65-66)

Muhammad's unwavering faith and fervent prayers exemplify the power of spiritual strength in overcoming adversity and achieving remarkable feats.

Bilal Kills Umayyah ibn Khalaf

The Muslims' resolve was strengthened as Muhammad encouraged them to face their adversaries, and he stood among them, urging them to fight against their enemies. He reminded them that Paradise awaited those who endured hardship and those who faced the enemy bravely. The Muslims were particularly determined to confront the leaders of the Quraysh and their chiefs, seeking retribution for the torment they had endured in Mecca and for being barred from the Holy Mosque and the path of God.

Bilal saw Umayyah ibn Khalaf and his son, along with some other Muslims who recognized him from their days in Mecca. Umayyah was the one who had tortured Bilal by taking him out to the scorching sand of Mecca, laying him on his back, and placing a heavy rock on his chest to force him to renounce Islam. At that moment, Bilal shouted aloud, "Umayyah, the head of disbelief, you will not escape even if you try!" Some Muslims attempted to prevent Umayyah's killing and wanted to take him as a captive, but Bilal raised his voice and called out to the people, "O Ansar of Allah, Umayyah ibn Khalaf, the head of disbelief! He shall not escape if he survives".

The people gathered, and Bilal did not cease until Umayyah was killed. Mu'adh ibn Amr ibn al-Jamuh killed Abu Jahl ibn Hisham. Hamzah, Ali, and the valiant Muslims engaged fiercely in battle, losing themselves in the fight, forgetting their own numbers and the multitude of the enemy. The dust of the battle swirled around them as they fought valiantly. Quraish's ranks crumbled, and their arrogance disappeared. The Muslims, filled with faith and determination, cried out, "Ahad, Ahad!" (One God, One God). They felt as if the barriers of time and place had been lifted, and Allah increased their resolve and faith. It was as if every Muslim, as he raised his sword and attacked the enemy, was a vessel through which the power of Allah was working.

Muhammad stood amidst the chaos, a symbol of death's authority, as he severed the ties of disbelief. He picked up a handful of pebbles, and facing the Quraysh leaders, he declared, "Faces have been humiliated!" Then he blew the pebbles toward them and instructed his companions, "Charge!" The Muslims, though fewer in number than the Quraysh, continued to fight with unwavering resolve. Each individual among them was infused with a surge of determination and faith, surpassing the strength of their physical numbers. They fought not as individuals who killed the enemy or took captives but as a collective force, unified by the spiritual strength that had enhanced their morale.

In this context, the following verses from the Quran were revealed:

"When your Lord inspired to the angels, 'I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip.'" (Quran 8:12)

The strength of their faith and the spiritual boost from God allowed the Muslims to achieve a remarkable victory despite their numerical disadvantage. Their material strength was significantly amplified by their unwavering faith and resolve. Muhammad assured that God had fulfilled His promise, returned to the camp.

The Quraysh fled the battlefield, and the Muslims pursued, capturing those who had not been killed.

Muslims Spare Those Who Do Good to Them

The Battle of Badr marked a turning point for the Muslims, solidifying their position in the Arabian Peninsula. It was the prelude to the expansion of the Islamic empire, leaving a profound impact on the course of history. Surprisingly, despite Muhammad's exhortations to his companions and his hopes of defeating God's enemies, he requested from the very outset of the battle that the Muslims spare the lives of Banu Hashim, the family of Hashim, and certain leaders of the Quraysh who had joined in the battle. They were participants in the battle against the Muslims and could have been killed by the Muslims had they wished. This was not an act of favoritism towards his family or those close to him in any way, as Muhammad's character was far nobler than to be influenced by such considerations.

Muhammad had prohibited Banu Hashim from harm since the moment he received his prophethood, lasting for thirteen years until his migration to Medina. This protection extended even to his uncle, Abbas, during the Pledge of Aqabah.

Some of the Quraysh, who had not yet embraced Islam, stood with dignity demanding the nullification of the treaty that Quraysh had coerced Muhammad into, which required him and his followers to be bound by the terms of the treaty after Quraysh had severed all relations and connections with them. Muhammad considered this nobility shown by both groups, Banu Hashim and these non-Muslim Quraysh, as virtuous deeds deserving of reward. In fact, he considered such nobility to be a source of intercession for them among the Muslims during the battle. However, not all Qurayshis agreed to accept this offer of forgiveness. One of them, Abu al-Bakhtari, who had been among those who sought to nullify the treaty, refused to accept such clemency and was subsequently killed.

The people of Mecca retreated in humiliation and shame, their heads bowed in disgrace. They could barely meet each other's gaze, avoiding eye contact as they carried the burden of their collective shame. Meanwhile, the Muslims stayed at Badr until the end of the day, collecting the spoils of war and overseeing the prisoners of war.

When night fell, Muhammad contemplated the victory that Allah had bestowed upon the Muslims despite their numerical inferiority and the betrayal of the disbelievers. He marveled at how God had kept His promise. During these moments of reflection, he spoke aloud, saying, "O people of the pit! O Utbah bin Rabi'ah! O Shaybah bin Rabi'ah! O Umayyah bin Khalaf! O Abu Jahl bin Hisham!" He continued to mention those who were in the pit one by one. "O people of the pit! Have you found what your Lord promised you to be true? For I have indeed found what my Lord promised me to be true".

The Muslims were perplexed and asked, "O Messenger of Allah, are you calling out to people who have perished?" He replied, "They cannot hear me, but they are unable to respond".

Muhammad then turned to Abu Hudhaifah bin Utbah, who had changed color and appeared distraught, and asked, "Abu Hudhaifah, could it be that something concerning your father has affected you?" Abu Hudhaifah replied, "No, by Allah, O Messenger of Allah! I have never doubted my father's fate or his death. However, I knew my father to be a man of opinion and wisdom, and I hoped that these qualities would lead him to accept Islam. When I witnessed what happened to him and remembered his disbelief after having hoped otherwise, it saddened me".

Upon hearing this, the Prophet Muhammad praised him and prayed for him.

Disagreement Among Muslims Over Booty Distribution

When morning came, and it was time for the Muslims to depart in caravans to Medina, questions arose about the distribution of the spoils of war. Those who had gathered the spoils declared, "We collected them, so they belong to us". Meanwhile, those who had pursued the enemy until their defeat argued, "We have a stronger claim to them; if it weren't for us, you wouldn't have obtained them". The group guarding Muhammad, fearing that the enemy might regroup and attack, also asserted their right, stating, "Neither you nor they have a greater right to these spoils than us. We could have killed the enemy and taken the booty when there was no one to stop us, but we chose to protect the Messenger of Allah instead". Muhammad then commanded the people to return all the spoils they had acquired, and he ordered that the spoils be gathered and held until he could decide what to do with them, or until Allah rendered a judgment regarding their distribution.

Equal Distribution of Spoils Among Muslims

After the Muslims emerged victorious in the Battle of Badr, Prophet Muhammad faced the challenge of distributing the spoils of war fairly among his companions. This historical account delves into the circumstances surrounding the distribution of the booty and the principles that guided Prophet Muhammad's decisions.

As the Muslims prepared to depart for Medina, questions arose about who should rightfully receive the spoils of war. Some argued that those who had actively collected the spoils should keep them, while others who had played key roles in pursuing and defeating the enemy claimed a stronger right to the spoils. Additionally, there were those who had guarded and protected Prophet Muhammad during the battle, fearing that the enemy might return, and they also demanded their share.

Prophet Muhammad ordered the Muslims to return all the spoils they had acquired, and he decided to personally oversee the distribution of the spoils to ensure fairness and justice. The historical accounts explore the various perspectives and opinions among the Muslims regarding the distribution of the spoils, shedding light on the challenges faced by the community during this critical moment in Islamic history.

The text also touches upon the division of the spoils among different groups, including the warriors, the heirs of those who had died in the battle, and those who had stayed behind in Medina for various reasons. It highlights the principles of fairness and equity that guided Prophet Muhammad's actions in distributing the spoils of war among his companions.

The account also discusses the fate of the prisoners of war, including the individuals who were killed and the circumstances surrounding their deaths. It examines the challenges faced by Prophet Muhammad and the early Muslim community as they navigated the complexities of post-battle decisions.

This historical narrative provides insights into the ethical and strategic considerations that shaped the distribution of spoils among the early Muslims and sheds light on the leadership and decision-making of Prophet Muhammad during this pivotal period.

Abu Bakr and Umar's Views on the Fate of the Prisoners of War

After the Battle of Badr, the fate of the prisoners of war became a critical issue for the Muslims. This historical account explores the differing opinions of Abu Bakr and Umar, two prominent companions of Prophet Muhammad, regarding the prisoners.

The Muslims faced a dilemma: whether to show mercy and seek ransom for the prisoners or to take a more punitive approach. Some argued for seeking ransom, as many of the prisoners were relatives, fathers, brothers, uncles, or even distant kin of the Muslims. They believed that Abu Bakr, known for his compassion and ability to reconcile, should negotiate with the prisoners' families.

Others, led by Umar, took a more uncompromising stance. They viewed the prisoners as enemies of Islam who had fought against the Prophet and his followers, and Umar advocated for the execution of the prisoners as a just punishment.

The account details the passionate arguments put forth by both Abu Bakr and Umar. Abu Bakr appealed to the principles of mercy, kinship, and reconciliation, while Umar emphasized justice and the need to eliminate those who opposed Islam.

Prophet Muhammad, after listening to their arguments, left the decision to the community. The Muslims gathered to discuss the fate of the prisoners, with some aligning with Abu Bakr's compassionate approach and others with Umar's firm stance. The account highlights the role of consultation and deliberation within the Muslim community in making important decisions.

Ultimately, Abu Bakr's position prevailed, and the Muslims decided to seek ransom for the prisoners. However, it also narrates the story of Abu Azza Amr bin Abdullah, a poet among the prisoners, who offered to donate to the Muslims in exchange for his freedom. The Prophet agreed to this arrangement, and Abu Azza was the only prisoner who secured his release without paying a ransom.

The narrative concludes with the revelation of a Quranic verse (Surah Al-Anfal, 67), emphasizing that it was not befitting for the Prophet to keep prisoners until a significant ransom was paid. This verse validated the decision to seek ransom for the prisoners and highlighted the wisdom and guidance of Allah in such matters.

This historical account sheds light on the ethical and strategic considerations surrounding the prisoners of war after the Battle of Badr and the contrasting viewpoints of Abu Bakr and Umar, two key figures in early Islamic history.

Debate Among Orientalists

This text discusses a debate among Orientalist scholars regarding the prisoners of war captured at the Battle of Badr and the deaths of Nadr and Uqba, two individuals among them. Some Orientalist scholars argue that these events might indicate a thirst for bloodshed within this emerging religion. They suggest that if not for this thirst, the two men would not have been killed. They further contend that, after their victory in the battle, it would have been more honorable for the Muslims to release the prisoners and be content with the spoils of war they had acquired.

The text portrays this questioning as an attempt to create sympathy for a viewpoint that was not relevant at the time but could be exploited a thousand years later to undermine the religion and its founder. However, it asserts that this line of questioning collapses when considering the broader historical context of events like the Battle of Badr and the subsequent actions of Western civilization, particularly in colonial contexts, where suppression of revolutions often occurred. It asks whether these events can be equated with what transpired during the major world wars or even the various revolutions in different European nations.

Ultimately, the text aims to challenge the Orientalist argument and highlight the need for a comprehensive understanding of historical events, taking into account the broader global context of violence and conflict that has occurred throughout history rather than singling out specific events to cast doubt on a particular religion or civilization.

The Revolution Against Paganism

This passage emphasizes that the mission of Prophet Muhammad and his companions represented a strong revolution against polytheism and the idolatrous practices of the time. The revolution began in Mecca and continued for thirteen years, during which Muhammad and his followers faced various forms of persecution and endured hardships. Afterward, the Muslims migrated to Medina, where they continued to uphold the principles of this revolution.

The text also highlights that the revolution's policies evolved as the Muslims faced different challenges and situations. It emphasizes that the core principles of the revolution, centered around the monotheistic message brought by the Prophet, remained unchanged. The strategic decisions made during the revolution, such as the confrontations with the Quraysh in Mecca, the interactions with the Jewish community in Medina, and the events leading up to the Battle of Badr, were political strategies employed to achieve the ultimate goal of establishing a society based on the noble principles of Islam.

Furthermore, the text suggests that while the revolution may have involved elements of violence and confrontation, it was driven by a broader vision of creating a society founded on brotherhood and divine principles. The central idea is that the pursuit of these principles may sometimes necessitate the use of force or strength.

Overall, the passage underscores the distinction between the political strategies employed during the Islamic revolution and the fundamental principles that guided it, emphasizing that the ultimate goal was the establishment of a civilization based on the values and teachings of Islam.

The Massacre of St. Bartholomew's

In this passage, the author compares the treatment of prisoners from the Battle of Badr by Muslims to the St. Bartholomew's Massacre, which was perpetrated by Catholics against Protestants in France. The author argues that the Muslim action of executing two of the fifty prisoners from Badr was an act of mercy and leniency in comparison to the St. Bartholomew's Massacre, which he portrays as a brutal and treacherous event.

The author contends that the Muslims' decision to execute two prisoners was based on their thirteen years of enduring various forms of harm and persecution in Mecca. This decision, according to the author, demonstrated a degree of mercy and considered immediate benefits. He cites a Quranic verse, "It is not for a prophet to have captives [of war] until he inflicts a massacre [upon Allah's enemies] in the land" (Quran 8:67), as evidence that this action was guided by divine wisdom.

The author contrasts the Muslim treatment of prisoners with the St. Bartholomew's Massacre, which he characterizes as an act of extreme treachery and cruelty. The St. Bartholomew's Massacre was carried out by Catholics against Protestants in Paris and other parts of France during the night, resulting in numerous deaths. The author uses this historical example to argue that the actions of Muslims in the context of Badr should be seen in a more favorable light.

Overall, this passage attempts to contextualize and justify the actions of the Muslims at Badr, portraying them as an act of mercy and leniency in a historical comparison. The author's perspective is shaped by his attempt to defend Islam's position in relation to historical events in Christianity.

The Warning to Mecca and the Death of Abu Lahab

While the Muslims were rejoicing in their victory granted by Allah and the spoils they received, Al-Haysaman ibn Abdullah Al-Khuza'i was on his way to Mecca. He was the first to enter Mecca and inform its people of the defeat of the Quraysh, including their leaders and nobility. Mecca initially found it hard to believe the news. How could they not be astonished when hearing of their defeat and the death of their noble leaders? However, Al-Haysaman remained steadfast, assuring them of the truth and showing greater distress than the Quraysh themselves due to what had befallen them.

When Mecca became convinced of his account, they were struck with shock. Abu Lahab was especially affected and passed away seven days later. The Quraysh deliberated on what to do next. They decided not to publicly mourn their dead, fearing that Muhammad and his companions might find satisfaction in their grief, and they also refrained from sending ransom for their captives, as they didn't want Muhammad and his companions to gain an upper hand.

Time passed, and the Quraysh endured their hardships until an opportunity arose to redeem their captives. At that moment, Makraz ibn Hafs came with a ransom for Suhail ibn Amr. It seemed too difficult for Umar ibn al-Khattab to redeem himself without encountering harm, so he asked the Prophet for permission to remove his ransom from the amount paid for Suhail. The Prophet's response was profound: "No, by Allah, O Messenger of Allah! Let my parents be sacrificed for you! Would I prefer myself over you? You are indeed more virtuous in the sight of Allah.

Zainab's Redemption of Abu al-As ibn al-Rabi and His Conversion to Islam

Zainab, the daughter of the Prophet, sent to redeem her husband, Abu al-As ibn al-Rabi. She also sent a necklace that Khadijah had given to her when she married Abu al-As. When the Prophet saw the necklace, it reminded him of Khadijah, and he felt deep emotions. He said, "If you agree to release her prisoner and return her property, then do so".

They agreed, and a pact was made between the Prophet and Abu al-As, allowing him to separate from Zainab as Islam had become a barrier between them. Muhammad sent Zaid ibn Harithah and another companion to bring Zainab back to Medina.

After a while, Abu al-As decided to travel to Syria on behalf of the Quraysh, and when he was close to Medina, he encountered a group from Muhammad's camp. A skirmish occurred in which Abu al-As's possessions were taken.

Under the cover of night, Abu al-As approached Zainab, seeking her protection, and she granted it. The Muslims returned Abu al-As's belongings, and he left for Mecca safely.

When he returned to the Quraysh, he asked if anyone still had his money. They said no and praised his honesty. Abu al-As then declared his conversion to Islam, saying, "I bear witness that there is no god but Allah, and Muhammad is His servant and Messenger. Allah did not keep me from accepting Islam except out of fear that you might think I did it to keep my wealth. Now that Allah has returned it to you, I have embraced Islam".

Abu al-As returned to Medina, and the Prophet reunited him with Zainab. The Quraysh continued to redeem their captives, with the ransom ranging from four thousand dirhams for a man to one thousand or the equivalent value for those who couldn't afford it. Muhammad, in his generosity, even granted freedom to those who had nothing to offer as ransom.

The Mourning of Quraysh for Their Slain

The defeat at Badr was a heavy blow for the Quraysh, and it did not lead them to seek reconciliation with Muhammad or forget their defeat. Instead, the women of Quraysh mourned their dead for an entire month. They cut their hair short and took the horses and camels of their men, encircling them while lamenting. The only exception to this was Hind, the wife of Abu Sufyan.

One day, some women from Quraysh approached her and asked, "Aren't you going to mourn for your father, brother, uncle, and family members?" She replied, "I am mourning for them so that Muhammad and his companions hear of our grief and the women of Khazraj mock us. By Allah, I will not cease mourning until Muhammad and his companions feel our sorrow and the loss of their own loved ones. It is unlawful for the scent of perfume to touch my body until I see vengeance with my own eyes upon Muhammad, and it will not leave my heart until I witness him defeated in battle".

Hind refrained from applying perfume, avoided the bed of Abu Sufyan, and incited the people, waiting for the Battle of Uhud. As for Abu Sufyan, he made a vow after the Battle of Badr not to wash himself from janabah (ritual impurity) until he waged a battle against Muhammad.