Between Badr and Uhud

The Impact of Badr on Medina (January 624 CE)

The victory of Muslims in Badr left a profound impact on Mecca, but its effects in Medina were even more pronounced and intimately connected to the life of Muhammad and the Muslims. After Badr, the Jews, pagans, and hypocrites felt the growing strength of the Muslims. They saw a foreign man who had come to them less than two years ago as an immigrant from Mecca, and he was now gaining more authority and power. He was becoming an influential figure among the people of Medina, not just among his own followers.

The Jews had already started to voice their grievances before the battle of Badr, and confrontations between them and the Muslims had begun. It seemed that the truce established between the two sides was preventing an outbreak of hostilities. As a result, the Muslims returning from Badr with a sense of victory made the other factions in Medina uneasy. They began plotting and trying to entice them away from Muhammad, sending poets to incite them against the Muslims.

The center of the revolution shifted from Mecca to Medina, and it transitioned from being a religious matter to a political one. Muhammad's call to Islam was no longer the only thing under attack; it was also his authority and influence that had become the source of fear and apprehension. This led to various assassination plots and conspiracies against him. Muhammad was well-informed about all of these developments and was vigilant in monitoring the situation. The hearts of both Muslims and Jews in Medina were gradually filling with resentment and animosity, and each side was carefully watching its own members.

The Killing of Abu 'Afak and 'Asma'

Until Allah granted them victory at Badr, the Muslims in Medina were cautious around their fellow citizens who were part of the people of Medina (not Muslims), and they did not dare to retaliate against anyone who attacked a Muslim among them. However, when they returned as victors, Salim bin 'Umair took it upon himself to deal with Abu 'Afak (of the Banu 'Amr bin 'Awf), as he used to send poems to slander Muhammad and the Muslims. He incited his people to oppose them, and even after Badr, he continued to tempt them with his words.

Salim went to Abu 'Afak one summer night when he was asleep in the courtyard of his house. Salim placed a sword over his liver and thrust it until it reached his bed. As for 'Asma' bint Marwan (from the Banu Umayya bin Zaid), she used to criticize Islam, harm the Prophet, and incite against him. She continued to do so even after Badr. One night, 'Umayr bin 'Adi came to her in the middle of the night. He entered her house while she was surrounded by her children, some of whom were breastfeeding. 'Umayr was visually impaired, so he felt for her with his hand and found her suckling a child. He moved the child away and then thrust his sword into her chest, killing her.

'Umayr returned to the Prophet and informed him of what he had done. Later, he found the children of 'Asma' burying her. They confronted him, asking if he had killed her. He replied, "Yes, I have killed her. Distinguish me if you can, but do not hesitate to do so". Due to 'Umayr's bold action, Islam became apparent among the Banu Khuzaimah, and 'Asma's husband, a member of that tribe, allowed Islam to be openly practiced among them. Some who had concealed their faith joined the ranks of the Muslims and walked with them.

The Killing of Ka'b bin al-Ashraf

It is enough to add to these two examples the killing of Ka'b bin al-Ashraf, who, upon learning of the deaths of the leaders of Mecca, said, "These are the nobles of the Arabs and the kings of the people. By Allah, if Muhammad had harmed these people, the earth would be better off without them". He went to Mecca, and when he received the news, he incited against Muhammad, recited poetry to slander him, and wept for the Quraish leaders. He then returned to Medina and began to insult the Muslim women.

You are aware of the nature and ethics of the Arabs and their estimation of honor, and you know the extent to which they value their reputation and their readiness to rise up for it. The anger of the Muslims had reached its peak, and they unanimously decided to kill Ka'b. Several of them gathered, and one of them went to Ka'b, pretending to seek his advice and asking for a loan in exchange for pledging his armor as collateral. Ka'b agreed to lend him the money, and they set a time to meet.

When the time came, Ka'b was at his house, not far from the city. Abu Na'ila, one of the conspirators, called to him in the middle of the night. Despite his wife's warning not to go out at that hour, he went down. The two men walked until they met some of Abu Na'ila's companions. Ka'b felt safe with them. The group continued to walk and chat for a while, discussing their situations and reaching a point where Ka'b felt completely at ease. Abu Na'ila then placed his hand on Ka'b's head, smelled his hair, and said, "I have never smelled a fragrance more pleasant than tonight". When there was no suspicion left in Ka'b's mind, Abu Na'ila put his hand on Ka'b's hair, took hold of his forehead, and said, "Strike the enemy of Allah!" They attacked him with their swords and killed him.

Jewish Fears and Aggression

This incident intensified the fears of the Jews, and only those who were concerned for their own safety remained among them. Nevertheless, they did not remain silent about Muhammad and the Muslims, and their hearts overflowed with animosity. A woman from the Arab tribe of Bani Qaynuqa came to the Jewish market with jewelry and sat down with a Jewish goldsmith. They insisted on her unveiling her face, but she refused. A Jewish man behind her secretly fastened her garment to her back with a thorn, causing her embarrassment when it was uncovered, and the Jews laughed at her humiliation. A Muslim man who was a former Jew jumped on the goldsmith and killed him.

The Jews then intensified their aggression against the Muslims, resulting in clashes. Muhammad called upon them to cease harming the Muslims and uphold the peace treaty or face the same consequences as Quraysh. They arrogantly dismissed his warning, saying, "Do not be deceived, Muhammad. You have encountered people ignorant of war, and you took advantage of them. By Allah, if we engage in war with you, you will realize that we are a formidable force". After that, it was inevitable for a confrontation to occur, either with the Muslims or with their allies in Medina, which would eventually make them vulnerable, turning them from being the recent newcomers in Quraysh to becoming the recent newcomers among the Arabs.

The Siege of Bani Qaynuqa

The Muslims laid siege to Bani Qaynuqa in their own homes for fifteen consecutive days, during which no one could enter or leave, and no food was supplied to them. Eventually, they had no choice but to accept Muhammad's authority and submit to his judgment. They surrendered, and after consulting with the senior Muslims, Muhammad decided to execute all of them. However, Abdullah bin Abi bin Salul, who was allied with the Jews just as he was with the Muslims, approached Muhammad and said, "O Muhammad, be good in your judgment".

Muhammad hesitated but eventually granted Abdullah's request. However, Muhammad was visibly angered, and his face turned red. He told Abdullah, "Go, and woe be upon you!" Abdullah replied, "I will not go until you are good in your judgment! Four hundred defeated and three hundred fully armed men prevented me from the red and black hills, trapping them all in a single morning! I swear by Allah, I fear the consequences".

Abdullah still held influence among the polytheists of the Aws and Khazraj tribes, although it had weakened due to the strength of the Muslims. After further discussion with the Jews, Muhammad saw an opportunity to convert them to loyal subjects through kindness and mercy. He decided to exile the Banu Qaynuqa from the city as a reward for their good conduct.

Abdullah attempted to speak to Muhammad again in favor of allowing Bani Qaynuqa to stay in their city. However, one of the Muslims interceded, and this led to a heated exchange that made Abdullah angry. Bani Qaynuqa swore that they would not stay in a city where they were unwelcome, unable to defend themselves. Thus, they left Medina, abandoning their weapons and goldsmithing tools, and reached Wadi al-Qura. There, they settled for a while before heading north to Azru'at on the border of the Levant. It's possible they were drawn northward by the land of promise, as it had always held a special place in the hearts of the Jews.

Political Unity in the City

The expulsion of Bani Qaynuqa weakened the position of the Jewish community in Medina. Most of the Jews affiliated with the city resided in Khaibar and Umm al-Qura. Muhammad's intent in expelling them was clear; it was a political move showing wisdom and foresight. This was the prelude to subsequent political consequences that the Messenger Muhammad had to manage. Nothing is more detrimental to the unity of a city than intertribal conflicts.

While conflicts among these tribes were inevitable, they needed to be resolved in a way that established the dominance of one group over the others. Some historians criticized the Muslims for their actions against the Jews, claiming that the incident involving the Muslim woman who went to the goldsmith could have been easily resolved since both a Muslim and a Jew were killed. However, we can argue against this by noting that the killing of the Jewish man and the Muslim man did not erase the humiliation the woman suffered at the hands of the Jew. In Arab culture, issues like this often led to fierce conflicts, even wars, between tribes or factions that could last for years, as evidenced in Arab history.

However, there is a more crucial consideration beyond these cultural norms. The incident involving the woman was merely a spark that ignited the tension simmering among both Muslims and Jews, eventually leading to an explosion. Its consequences were comparable to the assassination of Archduke Franz Ferdinand in Sarajevo in 1914, which triggered World War I in Europe. The incident served as the catalyst that inflamed the passions of both Muslims and Jews, leading to its explosive aftermath. The presence of Jews, polytheists, and hypocrites alongside the Muslims in Medina, combined with these tensions, turned the city into a political volcano that was bound to erupt. The siege and expulsion of Bani Qaynuqa were just the beginning of this eruption.

The Invasion of As-Sawiq

Naturally, non-Muslims from the people of Medina withdrew from the city after the expulsion of Bani Qaynuqa. The aftermath of a storm or hurricane often brings a sense of calm and tranquility. During this calm, the city appeared peaceful for a full month. However, it could have remained peaceful for even longer if Abu Sufyan had not been forced to stay in Mecca, licking the wounds of his defeat at the Battle of Badr. He had to maintain a low profile, as he did not want to remind the Arabs of the peninsula that Quraysh still possessed the strength, determination, and capability for raiding and combat. Hence, he gathered a force of two hundred (or some say forty) men from Mecca and set out secretly.

When they approached Medina, they disguised themselves. Upon arriving near an area called Al-Urayd, they encountered a man from the Ansar (Muslim residents of Medina) and his ally in their farmland. They killed both of them and set fire to two houses and some palm trees in Al-Urayd. Abu Sufyan then decided to break his oath of allegiance and launched a raid against Muhammad. He fled in fear, concerned that the Prophet and his companions might come after him.

Muhammad called upon his companions, and they pursued Abu Sufyan and his group until they reached Qarqarat al-Kudr. Abu Sufyan and his men were in a desperate escape, shedding their belongings, including the Sawiq (a type of food) they were carrying. When the Muslims passed by the discarded Sawiq, they collected it. Upon realizing that the enemy had escaped and fearing an ambush, Muhammad and his companions returned to Medina.

Abu Sufyan's flight turned the tide as he initially believed that this raid would raise Quraysh's status after their loss at Badr. The name "The Invasion of As-Sawiq" comes from the Sawiq that the people of Quraysh left behind during this event.

Threat to the Coastal Route to the Levant

The news of Muhammad's actions spread among the Arabs, both near and far. Those tribes located far from the events remained largely indifferent to the affairs of these Muslims. To them, the Muslims, who had been humiliated and sought refuge in Medina just a few months earlier, did not pose a significant concern. However, the situation had changed dramatically since the Battle of Badr. The Muslims were now standing up against Quraysh, defeating Bani Qaynuqa, striking fear into the hearts of Abdallah ibn Abi, and pursuing Abu Sufyan. Their actions were unprecedented.

As for the tribes located closer to Medina, they began to realize the threat to their own futures posed by the strength of Muhammad and his companions. They assessed the balance of power between Muhammad's forces and the forces of Quraysh in Mecca, a balance whose outcome they feared. The reason for this fear was that the coastal route to the Levant was a well-known and economically beneficial trade route. Mecca's trade passing through this route benefited these tribes economically. Muhammad had made agreements with many of the tribes along the coast, and now he threatened this route, potentially jeopardizing Quraysh's willingness to trade with these tribes during the summer journey.

If Quraysh decided to avoid the coastal route due to the risks posed by Muhammad, how would these tribes be affected? How could they endure the harsh conditions of life in their arid lands? It was their right, then, to consider their fate and the potential consequences of this new situation, which had not been known before Muhammad and his companions migrated to Yathrib (Medina). This situation had not reached the level of threatening the livelihood of these tribes until after the Battle of Badr and the Muslims' victory there.

The Arabs Panic Because the Muslims

The Battle of Badr struck terror into the hearts of these tribes. They wondered if Muhammad's Muslim community intended to wage war on the city and fight against them. What would they do in such a situation? News reached Muhammad that a gathering of Ghatfan and Sulaym tribesmen planned to attack the Muslims. He set out towards Qarqarat al-Kudr to intercept their path. When he arrived at that location, he saw signs of their past presence but found no one there. He then sent some of his companions to scout the upper reaches of the valley while he waited in the lower part.

They encountered a young boy named Yasir and questioned him. From him, they learned that the gathering had retreated to a water source. The Muslims gathered the livestock they found as spoils, and Muhammad took his fifth share, as prescribed by the Quran. It is said that they captured 500 camels, and the Prophet distributed the fifth and divided the rest, so each man received two camels.

Muhammad also received word that a gathering from the Banu Tha'labah and the fighters of Dhul 'Amarr had assembled, intending to attack the Muslims. He set out with 450 Muslims to confront them. He met a man from Tha'labah and inquired about the situation. The man directed him to their location, saying that when they heard of Muhammad's approach, they fled to the mountaintops. Muhammad and his men pressed on, and when the enemy heard of their proximity, they fled over the mountains.

Furthermore, Muhammad was informed that a large group from the Banu Sulaym near Bahran was preparing for combat called the "Battle of Bani Salim". He marched out with 300 men. They traveled quickly until, one night, they encountered a man from the Banu Sulaym. Muhammad asked him about the situation, and the man informed him that the enemy had dispersed and returned to their homes.

These Arab tribes were gripped by fear due to Muhammad and were deeply concerned about their fate. They could hardly contemplate schemes against Muhammad or preparations to confront him. Their hearts would tremble at the mere mention of his approach, rendering them fearful and anxious.

The Jews' Panic

During this time, the killing of Ka'b ibn al-Ashraf occurred, as previously described. The Jews, too, were stricken with fear, causing them to stay within their homes, with none of them venturing out, for fear of suffering a fate similar to Ka'b's. Their anxiety was compounded by the fact that Muhammad had spilled their blood after the incident involving Banu Qaynuqa, leading to their isolation.

The Jews approached Muhammad, seeking to address their concerns and recounting the incident of Ka'b's killing, which they considered a grievance without cause or precedent. Muhammad responded to them by explaining that his approach to such situations was poetic and Hejazi (typical of the Arabian Peninsula), and if they were as knowledgeable as others who shared his views, they would not have faced harm.

After a lengthy discussion with them, Muhammad proposed writing a treaty with them to restore mutual respect. The Jews, fearing Muhammad and his growing influence, submitted to his request. Even though there may have been lingering resentment, Muhammad's influence had left its mark on them.

Quraysh's New Trade Route to Iraq: Fears and Strategies

With Muhammad controlling the usual trade routes to Syria, the Quraysh of Mecca faced a significant challenge. Mecca depended on trade for its survival, and the disruption of these trade routes posed a severe threat to the city's well-being. Muhammad aimed to isolate Mecca and challenge its economic standing.

One day, Safwan ibn Umayyah addressed Quraysh, expressing their concerns about their trade being compromised. He explained that Muhammad and his companions had disrupted their trade routes, making it uncertain how they could continue their business. He noted that the Muslims were continuously patrolling the coastline, and coastal tribes had embraced Islam.

The situation alarmed the Quraysh, as their livelihood depended on trade, which typically extended to Syria in the summer and Abyssinia in the winter. Al-Aswad ibn Abd al-Muttalib advised them to take the inland route to Iraq instead of the coastal route. He also introduced them to Furat ibn Hayyan of the Banu Bakr tribe, who was knowledgeable about the route to Iraq.

Furat assured them that the inland route was untraveled by Muhammad's followers, and it passed through the Najd and Fai valleys. Safwan Al-Fayfi, who was involved in planning the trade, realized the importance of water sources along the way, as they were vital for their journey.

Safwan prepared for the expedition with a considerable amount of silver and goods worth one hundred thousand dirhams. At this time, a Muslim named Nu'aim bin Mas'ud Al-Ashja'i, who had been living in Makkah, returned to Madinah and informed the Prophet about Quraysh's plans and the mistreatment of a Muslim at their hands.

Upon receiving this information, the Prophet sent Zaid ibn Haritha with one hundred riders to intercept Quraysh's trade caravan at Qardahah (a water source in Najd). The Quraysh traders fled, leaving their goods behind, which became the first significant booty for the Muslims. Zaid returned with the spoils, which were distributed according to Islamic law.

Furat ibn Hayyan, who had earlier guided Quraysh, was brought before the Prophet, where he chose to convert to Islam, ensuring his safety and acceptance within the Muslim community.

The Prophet's Marriage to Hafsa bint Umar

Did the Prophet Muhammad find peace after all this? Did he let one day deceive him about the next? Did he imagine the fear of the tribes and the wealth of the Quraysh had diminished the power of God's word and the word of His Messenger? Certainly not. The affair wholly belongs to God, and His plan remains unchanged. The feelings in the hearts and the sovereignty of the Quraysh over the Arabs cannot be ignored. The incident with Safwan ibn Umayyah would only add to their desire for revenge and their determination to exact it. Nothing would escape Muhammad's vigilance, and he was well aware of the stability of his policy.

 Therefore, he continued to strengthen his ties with the Muslims, as they were the foundation of his strength. His marriages to Hafsa bint Umar and Aisha bint Abi Bakr were not just personal decisions but strategic moves aimed at fostering social and political bonds within the Muslim community. These unions consolidated tribal and familial connections among the Muslims, contributing to the unity of the Muslim community. Muhammad closely monitored the events in Quraysh, including their attempts to regain their economic and religious status. His keen attention to these matters was part of his strategy to maintain the position of the Muslims and Islam. In summary, Muhammad's actions were driven by wisdom and careful planning. His decisions reflected his strategic thinking and his values aimed at enhancing Islam and the unity of the Muslim community.